catasso imā, bhikkhave, samādhi·bhāvanā. katamā catasso? atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

Monks, these are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

katamā ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya saṃvattati? idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā a·dukkham·a·sukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā diṭṭha·dhamma·sukha·vihārāya saṃvattati.

And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation; With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance; with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding'; with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.

katamā ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati? idha, bhikkhave, bhikkhu āloka·saññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti: yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. iti vivaṭena cetasā a·pariyonaddhena sa·ppabhāsaṃ cittaṃ bhāveti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati.

And what is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.

katamā ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya saṃvattati? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā sati·sampajaññāya saṃvattati.

And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

katamā ca, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? idha, bhikkhave, bhikkhu pañcasu upādāna·kkhandhesu udayabbay·ānupassī viharati: iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti. ayaṃ, bhikkhave, samādhi·bhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. imā kho, bhikkhave, catasso samādhi·bhāvanā.

And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents. These are the four developments of concentration.