Aṅguttara Nikāya 4.41 5.

Samādhibhāvanāsutta:

Rohitassavagga Samādhibhāvanāsutta “Catasso imā, bhikkhave, samādhibhāvanā.

Disciples, there are these four developments of concentration.

Katamā catasso?

What are the four?

Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

There is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now. There is the development of concentration that, when developed and pursued, leads to the attainment of knowing and vision. There is the development of concentration that, when developed and pursued, leads to mindfulness and clear knowing. There is the development of concentration that, when developed and pursued, leads to the destruction of the taints.

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?

And what is the development of concentration that, when developed and pursued, leads to a pleasant abiding in the here and now?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe…

Here a disciple, quite secluded from sensual pleasures...

catutthaṁ jhānaṁ upasampajja viharati.

enters and dwells in the fourth jhāna.

Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.

This is the development of concentration that leads to a pleasant abiding in the here and now.

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati?

And what is the development of concentration that, when developed and pursued, leads to the attainment of knowing and vision?

Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti— yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.

Here a disciple attends to the perception of light, resolves upon the perception of daylight: whether by day or by night, as by day so at night, as at night so by day.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

Thus with an open and unclouded mind, he develops a mind that is bright.

Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.

This is the development of concentration that leads to the attainment of knowing and vision.

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?

And what is the development of concentration that, when developed and pursued, leads to mindfulness and clear knowing?

Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā …pe…

Here a disciple knows feelings as they arise, as they are present, as they disappear; he knows perceptions...

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

he knows thoughts as they arise, as they are present, as they disappear.

Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

This is the development of concentration that leads to mindfulness and clear knowing.

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?

And what is the development of concentration that, when developed and pursued, leads to the destruction of the taints?

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, 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 saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

Here a disciple dwells contemplating the rise and fall in the five aggregates subject to clinging: Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are formations, such is the arising of formations, such is the passing away of formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.

Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

This is the development of concentration that leads to the destruction of the taints.

Imā kho, bhikkhave, catasso samādhibhāvanā.

These are the four developments of concentration.

Idañca pana metaṁ, bhikkhave, sandhāya bhāsitaṁ pārāyane puṇṇakapañhe: ‘Saṅkhāya lokasmiṁ paroparāni, Yassiñjitaṁ natthi kuhiñci loke; Santo vidhūmo anīgho nirāso, Atāri so jātijaranti brūmī’”ti. Paṭhamaṁ.

This was spoken with reference to this in the Pārāyana, in the Puṇṇaka's Question: In the world, having considered the highs and lows, for whom there is no agitation anywhere in the world; peaceful, without smoke, free from distress, without longing, he has crossed over birth and aging, I declare.