394 (1)
“Bhikkhus, if for just the time of a finger snap a bhikkhu develops the first jhāna, he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”
“Bhikkhus, if for just the time of a finger snap a bhikkhu develops (395) the second jhāna … (396) the third jhāna … (397) the fourth jhāna … (398) the liberation of the mind by loving-kindness … (399) the liberation of the mind by compassion … [39] (400) the liberation of the mind by altruistic joy … (401) the liberation of the mind by equanimity,195 he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”
402 (9)–405 (12)196
“… (402) dwells contemplating the body in the body,197 ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world … (403) dwells contemplating feelings in feelings … (404) dwells contemplating mind in mind … (405) dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world …”
406 (13)–409 (16)
“… (406) generates desire for the non-arising of unarisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (407) generates desire for the abandoning of arisen bad unwholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (408) generates desire for the arising of unarisen wholesome qualities; makes an effort, arouses energy, applies his mind, and strives … (409) generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase, expansion, and fulfillment by development; makes an effort, arouses energy, applies his mind, and strives …”
410 (17)–413 (20)
“… (410) develops the basis for psychic potency that possesses concentration due to desire and activities of striving … (411) develops the basis for psychic potency that possesses concentration due to energy and activities of striving … (412) develops the basis for psychic potency that possesses concentration due to mind and activities of striving … (413) develops the basis for psychic potency that possesses concentration due to investigation and activities of striving …”
414 (21)–423 (30)
“… (414) develops the faculty of faith … (415) develops the faculty of energy … (416) develops the faculty of mindfulness … (417) develops the faculty of concentration … (418) develops the faculty of wisdom … (419) develops the power of faith … (420) develops the power of energy … (421) develops the power of mindfulness … (422) develops the power of concentration … (423) develops the power of wisdom …”
424 (31)–430 (37)
“… (424) develops the enlightenment factor of mindfulness … (425) develops the enlightenment factor of discrimination of phenomena … (426) develops the enlightenment factor of energy [40] … (427) develops the enlightenment factor of rapture … (428) develops the enlightenment factor of tranquility … (429) develops the enlightenment factor of concentration … (430) develops the enlightenment factor of equanimity …”
431 (38)–438 (45)
“… (431) develops right view … (432) develops right intention … (433) develops right speech … (434) develops right action … (435) develops right livelihood … (436) develops right effort … (437) develops right mindfulness … (438) develops right concentration …”
439 (46)–446 (53)198
“… (439) percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (440) percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (441) not percipient of forms internally, sees forms externally, limited, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (442) not percipient of forms internally, sees forms externally, measureless, beautiful or ugly, and having overcome them, is percipient thus: ‘I know, I see’ … (443) not percipient of forms internally, sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (444) not percipient of forms internally, sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (445) not percipient of forms internally, sees forms externally, red ones, red in color, with a red hue, with a red tint, and having overcome them, he is percipient thus: ‘I know, I see’ … (446) not percipient of forms internally, sees forms externally, white ones, white in color, with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see’ …”
447 (54)–454 (61)199
“… (447) possessing form sees forms … [41] (448) not percipient of forms internally sees forms externally … (449) is focused only on ‘beautiful’ … (450) with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ enters and dwells in the base of the infinity of space … (451) by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness … (452) by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ enters and dwells in the base of nothingness … (453) by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception … (454) by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling …”
455 (62)–464 (71)
“… (455) develops the earth kasiṇa … 200 (456) develops the water kasiṇa … (457) develops the fire kasiṇa … (458) develops the air kasiṇa … (459) develops the blue kasiṇa … (460) develops the yellow kasiṇa … (461) develops the red kasiṇa … (462) develops the white kasiṇa … (463) develops the space kasiṇa … (464) develops the consciousness kasiṇa …”
465 (72)–474 (81)
“… (465) develops the perception of unattractiveness … (466) develops the perception of death … (467) develops the perception of the repulsiveness of food … (468) develops the perception of non-delight in the entire world … (469) develops the perception of impermanence … (470) develops the perception of suffering in the impermanent … (471) develops the perception of non-self in what is suffering … (472) develops the perception of abandoning … (473) develops the perception of dispassion … (474) develops the perception of cessation …”
475 (82)–484 (91)
“… (475) develops the perception of impermanence … (476) develops the perception of non-self … [42] (477) develops the perception of death … (478) develops the perception of the repulsiveness of food … (479) develops the perception of non-delight in the entire world … (480) develops the perception of a skeleton … (481) develops the perception of a worm-infested corpse … (482) develops the perception of a livid corpse … (483) develops the perception of a fissured corpse … (484) develops the perception of a bloated corpse …”201
485 (92)–494 (101)
“… (485) develops recollection of the Buddha … (486) develops recollection of the Dhamma … (487) develops recollection of the Saṅgha … (488) develops recollection of virtuous behavior … (489) develops recollection of generosity … (490) develops recollection of the deities … (491) develops mindfulness of breathing … (492) develops mindfulness of death … (493) develops mindfulness directed to the body … (494) develops recollection of peace …”
495 (102)–534 (141)
“… (495) develops the faculty of faith accompanied by the first jhāna … (496) develops the faculty of energy … (497) develops the faculty of mindfulness … (498) develops the faculty of concentration … (499) develops the faculty of wisdom … (500) develops the power of faith … (501) develops the power of energy … (502) develops the power of mindfulness … (503) develops the power of concentration … (504) develops the power of wisdom accompanied by the first jhāna …”
“… (505)–(514) develops the faculty of faith … the power of wisdom accompanied by the second jhāna … (515)–(524) develops the faculty of faith … the power of wisdom accompanied by the third jhāna … (525)–(534) develops the faculty of faith … the power of wisdom accompanied by the fourth jhāna …”202
535 (142)–574 (181)
“… (535) develops the faculty of faith accompanied by loving-kindness … (536) develops the faculty of energy … (537) develops the faculty of mindfulness … (538) develops the faculty of concentration … (539) develops the faculty of wisdom … (540) develops the power of faith … (541) develops the power of energy … (542) develops the power of mindfulness … (543) develops the power of concentration … (544) develops the power of wisdom accompanied by loving-kindness …”
“… (545)–(554) develops the faculty of faith … develops the power of wisdom accompanied by compassion … (555)–(564) develops the faculty of faith … the power of wisdom accompanied by altruistic joy … (565)–(574) develops the faculty of faith … the power of wisdom accompanied by equanimity203 … [43] … he is called a bhikkhu who is not devoid of jhāna, who acts upon the teaching of the Teacher, who responds to his advice, and who does not eat the country’s almsfood in vain. How much more, then, those who cultivate it!”
194 Ee treats this as a continuation of vagga XX. Ce takes it to be the sixth subchapter of vagga XVI, but gives it a separate name, as if it were a new chapter, Accharāsaṅghātavaggo, “The Finger Snap Chapter.” Be counts it as vagga XVIII, called Aparaaccharāsaṅghātavaggo, “Another Finger Snap Chapter.” In Be, vagga VI is “The First Finger Snap Chapter.”
195 These are the four jhānas followed by the four divine dwellings (brahmavihāra).
196 These are the four establishments of mindfulness (satipaṭṭhāna), followed by the other groups in the thirty-seven aids to enlightenment: the four right strivings (sammappadhāna), the four bases for psychic potency (iddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bojjhaṅga), and the noble eightfold path (ariya aṭṭhaṅgika magga).
197 The Pāli phrase kāye kāyānupassī viharati is usually translated either as I have rendered it here or as “[he] dwells contemplating the body as a body.” The question is sometimes raised which of these two is more accurate. I believe that 7:6, IV 13–15, supports my rendering here. We there read ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, and in the following suttas: sabbasaṅkhāresu dukkhānupassī viharati, sabbadhammesu anattānupassī viharati, and nibbāne sukhānupassī viharati. These are best rendered: “Some person dwells contemplating impermanence in all conditioned phenomena,” “dwells contemplating suffering in all conditioned phenomena,” “dwells contemplating non-self in all phenomena,” and “dwells contemplating happiness in nibbāna.” They could not be rendered: “Some person dwells contemplating impermanence as all conditioned phenomena” … “contemplating happiness as nibbāna.” In each case, the word conjoined with anupassī is the aspect that is contemplated, and the word in the locative case is the sphere in relation to which that aspect is contemplated. Analogously, in kāye kāyānupassī viharati, the kāya conjoined with anupassī is the aspect that is contemplated (the “bodiness” of the body) and the locative kāye is the domain in relation to which that aspect is contemplated. Strictly speaking kāyānupassī does not actually mean “contemplating the body,” but “a body-contemplator.” Thus a very literal translation of the phrase would be: “He dwells as a body-contemplator in relation to the body.” Since such a rendering would sound awkward in English, I fall back on the familiar “contemplating the body in the body.” Similar considerations apply to the other three satipaṭṭhānas.
198 These are the eight bases of overcoming (abhibhāyatana). For explanations, see 8:65 and pp. 1808–9, notes 1771–75.
199 These are the eight emancipations (vimokkha). See 8:66 and pp. 1809–10, notes 1776–80.
200 A kasiṇa is an object, often a disk, used as a support for meditation. For example, the earth kasiṇa is a disk of brown clay on which the meditator focuses to obtain an inner perception of earth. For full explanations, see Vism chaps. 4 and 5. Ce adds ālokakasiṇa, the light kasiṇa, which is not in Be and Ee.
201 1:480–84 are five of the ten “foul” or unattractive objects (asubhārammaṇa) discussed at Vism 178–79, Ppn 6.1–11.
202 For clarity’s sake, I have slightly expanded the extremely compressed Pāli text.
203 Following this, Ee includes ten more suttas, obtained by taking saddhindriyaṃ bhāveti (and the other four indriya) and saddhābalaṃ bhāveti (and the other four bala) without associating them with a jhāna or brahmavihāra. This is not matched by Ce or Be and is thus likely to be an editorial error.