Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, merging into the deathless, aiming at the deathless, resulting in the deathless. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, merging into the deathless, aiming at the deathless, resulting in the deathless. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. For the direct knowledge of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, merging into the deathless, aiming at the deathless, resulting in the deathless. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, merging into the deathless, aiming at the deathless, resulting in the deathless. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pariññāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. For the complete understanding of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, merging into the deathless, aiming at the deathless, resulting in the deathless. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, merging into the deathless, aiming at the deathless, resulting in the deathless. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ parikkhayāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. For the complete exhaustion of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, founded on detachment, founded on disenchantment, founded on cessation, resulting in relinquishment. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, rāga·vinaya·pariyosānaṃ dosa·vinaya·pariyosānaṃ moha·vinaya·pariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, resulting in the removal of craving, resulting in the removal of aversion, resulting in the removal of delusion. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, merging into the deathless, aiming at the deathless, resulting in the deathless. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, merging into the deathless, aiming at the deathless, resulting in the deathless. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, merging into the deathless, aiming at the deathless, resulting in the deathless. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed.

Tisso imā, bhikkhave, vidhā. Katamā tisso? ‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā. Imā kho, bhikkhave, tisso vidhā. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ avitakkaṃ avicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa·domanassānaṃ atthaṅgamā adukkham·asukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ pahānāya cattāro jhānā bhāvetabbā.

There are, bhikkhus, these three types of conceit. Which three? The conceit 'I am superior', the conceit 'I am equal', the conceit 'I am inferior'. These, bhikkhus, are the three types of conceit. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed. Which four? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, abides therein, with thoughts and mental associations, with rapture and pleasantness born of detachment, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the stilling of thoughts and mental associations, having entered in the second jhāna, he abides therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with rapture and pleasantness born of concentration, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. With the fading away of rapture, abides in equanimity, mindfulness and thorough understanding, he experiences in the body the pleasantness which the noble ones describe: 'one who is equanimous and mindful dwells in [this] pleasantness', having entered in the third jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. Abandoning pleasantness and abandoning unpleasantness, mental pleasantness and mental unpleasantness having previously disappeared, without pleasantness nor unpleasantness, with the purity of equanimity and mindfulness, having entered in the fourth jhāna, he abides therein, bending down towards Nibbāna, sloping towards Nibbāna, inclining to Nibbāna. For the abandoning of these three types of conceit, bhikkhus, the four jhānas are to be developed.