Viyahapannatti 25.7.968

25.7.968

se kiṃ taṃ jjhāṇe? jjhāṇe cauvvihe pannatte, taṃ jahā– aṭṭe jjhāṇe, rodde jjhāṇe, dhamme jjhāṇe, sukke jjhāṇe|
aṭṭe jjhāṇe cauvvihe pannatte, taṃ jahā–amaṇunnasaṃpayogasaṃpautte tassa vippayogasatisamannāgae yāvi bhavai, maṇunnasaṃpayogasaṃpautte tassa avippayogasatisamannāgae yāvi bhavai, āyaṃkasaṃpayoga-saṃpautte tassa vippayogasatisamannāgae yāvi bhavai, parijjhusiyakāmabhogasaṃpayoga-saṃpautte tassa avippayoga-satisamannāgae yāvi bhavai|
aṭṭassa ṇaṃ jjhāṇassa cattāri lakkhaṇā pannattā, taṃ jahā–kaṃdaṇayā, soyaṇayā, tippaṇayā, paridevaṇayā|
roddejjhāṇe cauvvihe pannatte, taṃ jahā–hiṃsānubaṃdhī, mosānubaṃdhī, teyānubaṃdhī, sārakkhaṇānubaṃdhī|
roddassa ṇaṃ jjhāṇassa cattāri lakkhaṇā pannattā, taṃ jahā–ossannadose, bahuladose, annāṇadose, āmaraṇaṃtadose|
dhamme jjhāṇe cauvvihe cauppaḍoyāre pannatte, taṃ jahā–āṇāvijae, avāyavijae, vivāga-vijae, saṃṭhāṇavijae|
dhammassa ṇaṃ jjhāṇassa cattāri lakkhaṇā pannattā,
taṃ jahā–āṇāruyī, nisaggaruyī, suttaruyī, ogāḍharuyī|
dhammassa ṇaṃ jjhāṇassa cattāri ālaṃbaṇā pannattā,
taṃ jahā–vāyaṇā, paḍipucchaṇā, pariyaṭṭaṇā, dhammakahā|
dhammassa ṇaṃ jjhāṇassa cattāri aṇuppehāo pannattāo,
taṃ jahā–egattāṇuppehā, aniccāṇuppehā, asaraṇāṇuppehā, saṃsārāṇuppehā|
sukke jjhāṇe cauvvihe cauppaḍoyāre pannatte,
taṃ jahā–puhattavitakke saviyārī, egattavitakke aviyārī, suhumakirie aṇayaṭṭī, samochiṇṇakirie appaḍivāyī|
sukkassa ṇaṃ jjhāṇassa cattāri lakkhaṇā pannattā,
taṃ jahā–khaṃtī, muttī, ajjave, saddave|
sukkassa ṇaṃ jjhāṇassa cattāri ālaṃbaṇā pannattā,
taṃ jahā–avvahe, asaṃmohe, vivege, viusagge|
sukkassa ṇaṃ jjhāṇassa cattāri aṇuppehāo pannattāo,
taṃ jahā–anaṃtavattiyāṇuppehā, vippariṇāmāṇuppehā, asubhāṇuppehā, avāyāṇuppehā| settaṃ jjhāṇe|

Now, what is meditation (jhāṇa)? Meditation is taught to be of four kinds, namely: anguished meditation (aṭṭa jjhāṇa), wrathful meditation (rodda jjhāṇa), righteous meditation (dhamma jjhāṇa), and pure meditation (sukka jjhāṇa).
Anguished meditation is taught to be of four kinds, namely: when connected with the occurrence of what is disagreeable, one is endowed with the memory of separation from it; when connected with the occurrence of what is agreeable, one is endowed with the memory of non-separation from it; when connected with the occurrence of illness, one is endowed with the memory of separation from it; and when connected with the occurrence of sensual pleasures enjoyed, one is endowed with the memory of non-separation from it.
Four characteristics of anguished meditation are taught, namely: wailing, grieving, weeping, and lamenting.
Wrathful meditation is taught to be of four kinds, namely: associated with violence, associated with falsehood, associated with theft, and associated with preservation [of possessions].
Four characteristics of wrathful meditation are taught, namely: settled in fault, abundant in fault, ignorant in fault, and fault lasting until death.
Righteous meditation is taught to be of four kinds and having four entrances, namely: examination of the [Jina’s] teaching (āṇāvijaya), examination of adversity (avāyavijaya), examination of ripening (vivāgavijaya), and examination of the structure [of the universe] (saṃṭhāṇavijaya).
Four characteristics of righteous meditation are taught, namely: inclination through teaching, natural inclination, inclination through scripture, and profound inclination.
Four supports of righteous meditation are taught, namely: recitation, questioning, repetition, and religious discourse.
Four reflections of righteous meditation are taught, namely: reflection on solitariness, reflection on impermanence, reflection on lack of refuge, and reflection on saṃsāra.
Pure meditation is taught to be of four kinds and having four entrances, namely: manifold reflection with shifting (puhattavitakka saviyārī), single reflection without shifting (egattavitakka aviyārī), subtle activity with non-cessation (suhumakiriya aṇayaṭṭī), and entirely severed activity with non-falling (samochiṇṇakiriya appaḍivāyī).
Four characteristics of pure meditation are taught, namely: forbearance, detachment, uprightness, and gentleness.
Four supports of pure meditation are taught, namely: non-affliction, non-delusion, discernment, and renunciation.
Four reflections of pure meditation are taught, namely: reflection on infinite recurrence, reflection on transformation, reflection on impurity, and reflection on adversity. That is meditation.