1Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:

"Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute."

"It is in just this way that some hollow men here make requests of me, but when the Dhamma has been explained, they think only of following me around." [n.1764] Dhamme ca bhāsite mamaññeva anubandhitabbaṁ maññanti. Mp: "It is said that although an exhortation was given (to him), this bhikkhu remained heedless. Having heard the Dhamma, he just hung around but did not want to strive. Therefore the Blessed One rebuked him. But since the bhikkhu had the supporting conditions for arahantship, the Buddha exhorted him with the words (below), ‘Thus should you train yourself.’"

"Bhante, let the Blessed One teach me the Dhamma in brief. Let the Fortunate One teach me the Dhamma in brief. Perhaps I might come to understand the meaning of the Blessed One's statement; perhaps I might become an heir of the Blessed One's statement."

"In that case, bhikkhu, you should train yourself thus: ‘My mind will be firm and well settled internally. Arisen bad unwholesome states will not obsess my mind.’ Thus should you train yourself.

2(1) "When, bhikkhu, your mind is firm and well settled internally, and arisen bad unwholesome states do not obsess your mind, then you should train yourself thus: ‘I will develop and cultivate the liberation of the mind by loving-kindness, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.

3"When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity. [n.1765] Mp: "This is the meaning: ‘When, bhikkhu, you have developed this fundamental concentration of loving-kindness in such a way, you should not be satisfied merely with this much, but you should attain four and five jhānas (in the fivefold jhāna scheme) in regard to other meditation objects. Thus you should develop it according to the method "with thought and examination" and so forth.’" While, in the jhāna scheme of the Nikāyas, the transition from the first to the second jhāna is marked by the simultaneous elimination of thought (vitakka) and examination (vicāra), other texts distinguish samādhi as threefold: as with thought and examination, without thought but with examination, and without thought and examination (see DN 33.96, III 219,19–20; MN 528.35, III 162,13–16; SN 43:3, IV 360,11–13). This middle stage of samādhi gave rise, in the Abhidhamma, to a fivefold scheme of jhānas that inserts, after the first jhāna, a second jhāna that is without thought but with examination. This scheme then renumbers the second, third, and fourth jhānas of the fourfold scheme as the third, fourth, and fifth jhānas to obtain a fivefold scheme. The samādhi with rapture (sappītika) includes the first and second jhānas (of the fourfold scheme); that without rapture (nippītika) includes the third and fourth jhānas. The samādhi with comfort (sātasahagata) is the third jhāna, and the samādhi with equanimity (upekkhāsahagata) the fourth jhāna.

4(2) –(4) "When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will develop and cultivate the liberation of the mind by compassion … the liberation of the mind by altruistic joy … the liberation of the mind by equanimity, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.’ Thus should you train yourself.

5"When this concentration has been developed and cultivated [n.1766] I read with Ee bahulīkato, as against Ce and Be subhāvito. by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.

6(5) "When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.

7"When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.

8(6) –(8) "When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: ‘I will dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.’ Thus should you train yourself.

9"When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity.

10"When, bhikkhu, this concentration has been developed and well developed by you in this way, then wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease."

11Having received such an exhortation from the Blessed One, that bhikkhu rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. [n.1767] This sentence is not in Ce, apparently omitted by oversight. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being." And that bhikkhu became one of the arahants.

1Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

"Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan"ti.

"Evamevaṁ panidhekacce moghapurisā mamaññeva ajjhesanti. Dhamme ca bhāsite mamaññeva anubandhitabbaṁ maññantī"ti.

"Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ, appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan"ti.

"Tasmātiha te, bhikkhu, evaṁ sikkhitabbaṁ: ‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti. Evañhi te, bhikkhu, sikkhitabbaṁ.

2Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ: ‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṁ.

3Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkampi savicāraṁ bhāveyyāsi, avitakkampi vicāramattaṁ bhāveyyāsi, avitakkampi avicāraṁ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

4Yato kho, te bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: ‘karuṇā me cetovimutti … muditā me cetovimutti … upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṁ.

5Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

6Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. Evañhi te, bhikkhu, sikkhitabbaṁ.

7Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

8Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: ‘vedanāsu … citte … dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. Evañhi te, bhikkhu, sikkhitabbaṁ.

9Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

10Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, yena yeneva gagghasi phāsuṁyeva gagghasi, yattha yattha ṭhassasi phāsuṁyeva ṭhassasi, yattha yattha nisīdissasi phāsuṁyeva nisīdissasi, yattha yattha seyyaṁ kappessasi phāsuṁyeva seyyaṁ kappessasī"ti.

11Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ – brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṁ ahosīti.

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Tatiyaṁ.