0.

Now a meditator goes to the forest, a tree-root, or an empty house sits

down, bent around the lap and with straight body, and aspires to arouse
memory around his face.
1. So he reasons and distances himself in order to seperate from pursuits
and useless teachings, and so he attains and stays in the first Jhana that is
born out of separation, is joyful and gladdening.
In this way he overflows the body, he fills it up all around, fills it out,
pervades it with this pleasant joy that is born out of the separating/sifting
out so that there is no part of his body that is not covered by the pleasant
joy that is born out of the sifting out.
2. As he completes reasoning and moving-away he attains full inward
immersion of the mind, the second Jhana, which is unified without
reasoning and moving-away, born out of its own support, is joyful and
gladdening.
3. He goes on as a clear observer of joy and dispassion. Full of memory
and intimate knowledge he causes the experience of gladness using the
body - A state about which the Ariyans say: The clear observer rests
pleasantly in full memory.
4. Beyond that from leaving gladness and displeasure, and from the recent
disappearance of pleasant-and-unpleasant states of mind he remains in the
fourth Jhana without displeasure and without pleasure, in the purified
memory of intimate knowledge.

Establishing Mindfulness
Idha,
bhikkhave, bhikkhu
Here/now monks
a monk
sugragato
gone to empty-house
paidhya
aspiring

araagato
gone to the forest

nisdati
he sits

parimukha
around the face

v
rukkhamlagato
or gone to a tree-root

pallaka bhujitv
around the lap bent

v
or

uju kya
straightly body

sati upahapetv.
memory creates

Now monks, a monk gone to the forest, a tree-root, or an empty house sits down, bent around the lap
and straight body, and aspires to arouse memory around his face.

1st Jhana
So
vivicceva
kmehi
vivicca
He
separating (ger.) from thus longings
and separating
vi-vicca+eva
kma (instr./abl. pl.)
savitakka
with stopping reasoning

savicra
with stopping movement

pahama
in first

upasampajja
having attained

jhna
jhana

akusalehi
from unsuitable

dhammehi
teachings

vivekaja
ptisukha
separation-born joy-wellbeing

viharati.
he stays

By separating from longings and unsuitable teachings he stops reasoning and movement. And born out of this separating he
has attained and rests in the joyous and gladdening first Jhana.

So he reasons and distances himself in order to seperate from pursuits and useless teachings, and so he
attains and stays in the first Jhana that is born out of separation, is joyful and gladdening.
vivicca = vi + vicca = separating
vicra = vi + cra = stopping movement
vi = 1.spreading out 2.away, down 3.opposite/difference

cra = movement

vitakka = vi + takka = stopping reasoning

vi = 1.spreading out 2.away, down 3.opposite/difference

takka = reasoning, doubt

Metaphor: So imameva kya

vivekajena
ptisukhena
He like this the body with separation-born with joy-wellbeing
parisandeti
completely fills up
vivekajena
with separation-born

paripreti parippharati,
all around
fills out
ptisukhena
with joy-wellbeing

abhisandeti
overflows

nssa
kici
sabbvato
kyassa
pervades something everything covered of the body
apphua
ontouched

hoti.
he is

Like this he overflows the body, he fills it up all around, fills it out, pervades it with this pleasant joy
that is born out of the separating/sifting out so that there is no part of his body that is not covered by
the pleasant joy that is born out of the sifting out.
2nd Jhana
vitakkavicrna
vpasam
ajjhatta
stopping reasoning/movement gen./dat.pl. vi-upa-sham = upon the ends skt. adhytma in inward/own
sampasdana
sam-pa-sad= completely sink

cetaso
citta gen = of the mind

ekodibhva
eka-udi-bhava= one-rising being/becoming

avitakka avicra
without stopping reasoning/movement
dutiya jhna
in second jhana

upasampajja
having attained

samdhija
born of self-sustaining

ptisukha
in joyous pleasure

viharati
he stays.

With the ending of stopping reasoning and movement, in inner complete sunkenness, in a state-of-being rising as one, he has
attained and rests in the joyous and pleasant self-sustaining second Jhana.

As he completes reasoning and moving-away he attains full inward immersion of the mind, the second
Jhana, which is unified without reasoning and moving-away, born out of its own support, is joyful and
gladdening.

The Third Absorption

Puna ca para bhikkhave bhikkhu ptiy ca
virg
upekkhako
ca viharati,
Moreover, monks, a monk,
of joy (gen) and dispassion (gen) clear observation which dwells,
sato
ca
sampajno,
sukha-ca
kyena
paisavedeti,
memory (full of?) and what became closely known (?), pleasure using the body (instr.) causes the experience,
Ariy cikkhanti:
Upekkhako
satim
about which the Noble Ones declare: The clear observer possessed of memory
ya ta

sukhavihr ti,
pleasantly stays'

tatiya jhna upasampajja viharati.

Third Jhana having attained stays
He goes on as a clear observer of joy and dispassion. Full of memory and intimate knowledge he causes
the experience of gladness using the body - A state about which the Ariyans say: The clear observer
rests pleasantly in full memory
So imam-eva
kya nipptikena
sukhena
abhisandeti,
He this (akk) so body not-joyful(ka=adj)-with
ease-with is making it flow
Thus the meditator makes the body flow/floods not with joy but with ease
parisandeti paripreti parippharati,
he floods it all round, completely fills it, and completely suffuses it,

nssa kici sabbvato kyassa nipptikena sukhena apphua hoti.

so that there is no part of his body unpervaded by happiness but without joy.
Seyyath pi bhikkhave uppaliniya v paduminiya v puarkiniya v
Just as if, monks, in a pond full of water-lilies or a pond full of lotuses or a pond full
of white lotuses

The Fourth Absorption

Puna ca para bhikkhave bhikkhu sukhassa ca pahn, dukkhassa ca pahn,
again and after/beyond
of gladness and leaving (abl) of displeasure and leaving (abl)
Moreover, monks, a monk, having abandoned pleasure and abandoned pain,
pubbeva
somanassadomanassna
atthagam,
in the past just pleasant-mind/unpleasant-mind (gen/dat pl)
disappearance (521)
and with the previous passing away of mental happiness and sorrow,
adukkham-asukha,
upekkhsatiprisuddhi,
without-displeasure without-pleasure
of intimate knowledge (abl) in memory-purity (akk)
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,
catuttha jhna upasampajja
viharati.
Fourth
jhana having attained
remains
dwells having attained the fourth absorption.
Beyond that from leaving gladness and displeasure, and from the recent disappearance of pleasantand-unpleasant states of mind he remains in the fourth Jhana without displeasure and without
pleasure, in the purified memory of intimate knowledge.
So imam-eva kya parisuddhena cetas pariyodtena pharitv nisinno hoti,
He sits suffusing his very own body with complete purity that comes from a cleansed mind,
nssa kici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti.
so that there is no part of his body unpervaded by the complete purity that comes from a cleansed mind.
Seyyath pi bhikkhave puriso odtena vatthena sassa prupitv nisinno assa,
Just as if, monks, a man was sitting down after covering (his body) up to his head with a white cloth,
nssa kici sabbvato kyassa odtena vatthena apphua assa.
so that there is no part of his body uncovered by the white cloth.
Evam-eva kho bhikkhave bhikkhu
Even so monks, a monk
imam-eva kya parisuddhena cetas pariyodtena pharitv nisinno hoti,
sits suffusing his very own body with complete purity that comes from a cleansed mind,