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dvidh膩 dhy膩n膩ni catv膩ri prokt膩stadupapattaya岣�|
sam膩patti岣� 艣ubhaik膩gyra峁� pa帽caskandh膩stu s膩nugam||1||

The Dhy膩nas are twofold; The Dhy膩nas are four in number. The Dhy膩nas as existence have been defined. Concentration is the application of a pure mind on a single object. With their concomitants, they are the five skandhas.

vic膩rapr墨tisukhavat p奴rvap奴rv膩峁単avarjitam|
tath膩r奴py膩岣� catuskandh膩岣� adhobh奴mivivekaj膩岣�||2||

The First is filled with vic膩ra, pr墨ti, and sukha, Parts that the following (Dhy膩nas) successively abandon. So too, the 膧r奴pyas. They are made up of four skandhas. It arises out of separation from lower spheres.

vibh奴tar奴pasa峁僯帽膩khy膩岣� saha s膩mantakaistribhi岣�|
n膩r奴pye r奴pasadbh膩va岣� r奴potpattistu cittata岣�||3||

They are called vibh奴tar奴pasa峁僯帽膩 together with three s膩mantakas. There is no r奴pa in the 膧r奴pyas. Physical matter arises from the mind (citta).

腻办腻艣腻苍补苍迟测补惫颈箩帽腻苍补苍补迟测腻办颈峁僣补苍测补蝉补峁僯帽补办腻岣�|
tath膩prayog膩t m膩ndy膩ttu nasa峁僯帽膩n膩pyasa峁僯帽aka岣�||4||

膧k膩艣膩nantya, Vij帽膩n膩nantya, and 膧ki峁僣anya are named after their preparatory exercises. Because of its weakness, the (next) absorption is called Neither-Ideas-Nor-Absence of Ideas (nasa峁僯帽膩n膩pyasa峁僯帽膩ka).

iti maula峁� sam膩pattidravyama峁ａ弓avidha峁� tridh膩|
sapta 膩sv膩danavacchuddh膩n膩srav膩峁噄 a峁ａ弓ama峁� dvidh膩||5||

There are then eight things that are basic absorptions; The (first) seven are threefold. Enjoyment, pure, and free from the defilements. The eighth is twofold.

膩sv膩dan膩sa峁僷rayukta峁� sat峁涐梗峁嘺峁� laukika峁� 艣ubham|
艣uddhaka峁� tattad膩sv膩dya峁� lokattaraman膩sravam||6||

The absorption of enjoyment is associated with thirst; A pure absorption is of a worldly order of good; It is the object of enjoyment. The absorption free from the defilements is transworldly.

pa帽c膩dye tarkac膩rau ca pr墨tisaukhyasam膩dhaya岣�|
pr墨ty膩daya岣� pras膩da艣ca dvit墨ye'峁単acatu峁ａ弓ayam||7||

There are five parts in the First: Vitarka, vic膩ra, joy [pr墨ti], happiness [sukha], and sam膩dhi. Four in the Second: faith and joy, etc.

t峁泃墨ye pa帽ca t奴pek峁Ｄ� sm峁泃i岣� praj帽膩 sukha峁� sthiti岣�|
肠补迟惫腻谤测补苍迟别'蝉耻办丑腻诲耻岣�k丑辞辫别办峁Ｄ乻尘峁泃颈蝉补尘腻诲丑补测补岣�|触8触触

Five in the Third: equanimity, mindfulness, awareness [sa峁僷raj帽膩na], happiness, and stability (=sam膩dhi). And four in the last: mindfulness, equanimity, the sensation of neither suffering nor happiness [adu岣�kh膩sukha], and sam膩dhi.

dravyato da艣a caika峁� ca prasrabdhi sukham膩dyayo岣�|
艣raddh膩 pras膩da岣� pr墨tistu saumanasya峁� dvidh膩gam膩t||9||

Regarded as things, there are eleven parts. In the first two Dhy膩nas, happiness (sukha) signifies well-being (prasrabdhi). Purity is faith. Joy is satisfaction. This is proved by two texts.

kli峁ａ弓e峁�va satpr墨tisukha峁� pras膩da岣� sa峁僷radh墨岣� sm峁泃i岣�|
upek峁Ｄ乻m峁泃i艣uddhi艣ca kecit prasrabdhyupek峁�a峁噀||10||

In the defiled Dhy膩nas there is no joy, happiness, faith, sampradh墨岣� (=awareness, sa峁僷rajanya), mindfulness, pure equanimity nor pure mindfulness. According to some, (there is no) well-being and equanimity.

a峁ａ弓膩pak峁Ｄ乴amuktatv膩d膩ni帽ja峁� tu caturthakam|
vitarkac膩rau 艣v膩sau ca sukh膩di ca catu峁ａ弓ayam||11||

As it is free from the eight faults, the Fourth is undisturbed. Vitarka and vic膩ra, the two breaths, and the four of which happiness is the first.

saumanasyasukhopek峁Ｄ� upek峁Ｄ乻umanaskate|
sukhopek峁�e upek峁Ｄ� pravido dhy膩nopapatti峁�u||12||

In the dhy膩na existences, there is satisfaction, happiness, and equanimity; equanimity and sumanaskat膩 (=saumanasya, satisfaction); happiness and equanimity; and equanimity.

k膩y膩k峁�i艣rotravij帽膩na峁� vij帽aptyutth膩paka峁� ca yat|
dvit墨y膩dau tad膩dy膩pta峁� akli峁ａ弓膩vy膩k峁泃a峁� ca tat||13||

In the Second Dhy膩na and above, the body, eye, and ear consciousness, and the consciousness that sets the act of informing into motion belong to the sphere of the First Dhy膩na. These consciousnesses are undefiled-neutral.

atadv膩n labhate 艣uddha峁� vair膩gye峁噊papattita岣�|
an膩srava峁� tu vair膩gy膩t kli峁ａ弓a峁� h膩nyupapattita岣�||14||

One who does not possess them acquires them, pure, through detachment or through birth. One acquires them, undefiled, through detachment. One acquires them, defiled, through falling and through birth.

t峁泃墨y膩dy膩vad奴rdhv膩dho 'n膩srav膩nantara峁� 艣ubham|
utpadyate tath膩 艣uddh膩t kli峁璦峁� c膩pi svabh奴mikam||15||

After the undefiled, up to the third sphere above or below, there arises the good. The same after the pure, by adding the defiled of its sphere.

kli峁ａ弓膩t sva峁� 艣uddaka峁� kli峁ａ弓a峁� eva峁� c膩dhara艣uddhakam|
cyutau tu 艣uddhak膩t kli峁ａ弓a峁� sarva峁� kli峁ａ弓膩ttu nottaram||16||

After the defiled, the pure and the defiled of its sphere. And the pure of a lower sphere. At death, after the pure, the defiled of any types can arise. After the defiled, nothing higher.

caturdh膩 艣uddhaka峁� h膩nabh膩g墨y膩di yath膩kramam|
kle艣otpattisvabh奴my奴rdhv膩n膩srav膩nugu峁嘺峁� hi tat||17||

The pure absorption is of four types, of falling, etc. In order, they are suitable to the arising of the defilements, to its own sphere, to a higher sphere, to the undefiled.

dve tr墨峁噄 tr墨峁噄 caika峁� ca h膩na bh膩g膩dyanantaram|
gatv膩gamya dvidh膩 bh奴m墨ra峁ａ弓au 艣li峁ａ弓ai kala峁単hit膩岣�||18||

After the absorption of falling, etc., two, three, three, one. Going and coming in two ways over the eight spheres, in immediate succession, by passing over one sphere, going to the third sphere of a different type, is called 鈥渢ransitional absorption鈥�.

惫测耻迟办谤腻苍迟补办补蝉补尘腻辫补迟迟颈谤惫颈蝉补产丑腻驳补迟峁泃墨测补驳腻触
sv膩dhobh奴my膩艣ray膩 eva dhy膩n膩r奴py膩岣� v峁泃h膩'dharam||19||

The dhy膩na and 膩r奴pya absorptions have for their support (膩艣raya) beings of their own spheres or of a lower sphere. A lower absorption has no usefulness.

膩ry膩ki峁僣anyas膩峁僲ukhy膩t bhav膩gre tv膩sravak峁�aya岣�|
sat峁涐梗峁嚹佱弗 svabhav膩lamb膩岣� dhy膩na峁� sadvi峁�aya峁� 艣ubham||20||

But, in Bhav膩gra, it is by entering the 膧ryan absorption of 膧ki峁僣anya that one destroys the defilements. Associated with thirst, absorption has its own existence (bhava) for its object. Pure absorption has all that exists for its object.

na maul膩岣� ku艣al膩r奴py膩岣� s膩srav膩dharagocar膩岣�|
an膩srave峁嘺 h墨yante kle艣膩岣� s膩mantakena ca||21||

The pure 膧r奴pya absorptions of the principal spheres do not have lower defiled absorptions for their object. The defilements are abandoned through the undefiled absorptions. And also by means of the s膩mantakas, (likewise pure).

a峁ａ弓au s膩mantak膩nye峁Ｄ佱箖 艣uddh膩du岣�kh膩sukh膩ni hi|
膩rya c膩dya峁� tridh膩 kecit atarka dhy膩namantaram||22||

There are eight s膩mantakas in the basic absorptions. They are pure; they possess the sensation of equanimity. The first is also 膧ryan. Some say that it is threefold. Dhy膩n膩ntara is without vitarka.

tridh膩 adu岣�kh膩sukha峁僼acca mah膩brahmaphala峁� ca tat|
savitarkavic膩ro'dha岣�sam膩dhi岣� parato'dvaya岣�||23||

To three; It has the sensation of equanimity. It has Mah膩brahm膩 for its result. Up to it, sam膩dhi exists with vitarka and vic膩ra; Beyond, sam膩dhi exists without either.

膩nimitta岣� sam膩k膩rai岣� 艣奴nyat膩n膩tma艣奴nyata岣�|
pravartate apra峁噄hita岣� saty膩k膩rairata岣� parai岣�||24||

The absence of characteristics has the aspect of the Tranquil. Emptiness has the aspects of emptiness and non-self. The absence of intention is associated with the other Truths.

艣uddh膩mal膩岣� nirmal膩stu te vimok峁�amukhatrayam|
艣奴苍测补迟腻艣耻苍测补迟腻诲测腻办丑测腻蝉迟谤补测辞'辫补谤补蝉补尘腻诲丑补测补岣�|触25触触

Pure or immaculate (amala). Immaculate, they are the three gates to deliverance (vimok峁�amukha). There are also three other absorptions (sam膩dhi) called 鈥渆mptiness of emptiness鈥�, etc.

膩lambete a艣aik峁�a峁� dvau 艣奴nyata艣c膩pyanityata岣�|
膩nimitt膩nimittastu 艣膩ntato'sa峁僰hyay膩 k峁�ayam||26||

The first two refer to the A艣aik峁�a under the aspects of emptiness and impermanence. The absence of characteristics in the absence of characteristics has for its object extinction (k峁�ayam) not attained through conscious effort, and considers it as tranquil (艣膩nta).

s膩srav膩岣� n峁涐梗u akopyasya saptas膩mantavarjit膩岣�|
sam膩dhibh膩van膩 dhy膩na峁� subham膩dya峁� sukh膩ya hi||27||

Defiled (lit: possessing the defilements, s膩srava). Among humans, Among the Unshakeable Ones. With the exception of the seven s膩mantakas. The First good Dhy膩na is the cultivation of the absorption that has for its result happiness;

dar艣an膩y膩k峁�yabhij帽e峁ａ弓膩 dh墨bhed膩ya prayogaj膩岣�|
vajropamo'ntye yo dhy膩ne s膩sravak峁�ayabh膩van膩||28||

The supernormal knowledge (abhij帽膩) of the eye has sight for its result. The cultivation of good arisen from exercise has comprehension for its result. The absorption likened to a Vajra (Vajropamasamadhi) of the Fourth Dhy膩na has the extinction of the defilements for its result.

apram膩峁嚹乶i catv膩ri vy膩p膩d膩divipak峁�ata岣�|
maitryadve峁�a岣� api karu峁嚹� mudit膩 sumanaskat膩||29||

The Immeasurables (apram膩峁嘺s) are four in number. Because they oppose ill-will, etc., Goodwill is the absence of hatred. So too compassion. Joy is satisfaction.

upek峁Ｄ�'lobha岣� 膩k膩ra岣� sukhit膩 du岣�khit膩 vata|
modant膩miti sattv膩cca k膩masattv膩stu gocara岣�||30||

Equanimity is the absence of desire. Their aspects are happiness, unhappiness, joy, and beings. They have the living beings of K膩madh膩tu for their sphere.

dhy膩nayormudit膩 any膩ni 峁�a峁� su kecittu pa帽casu|
na tai岣� prah膩峁嘺峁� n峁涐梗veva janyante tryanvito dhruvam||31||

Joy in two Dhy膩nas. The others in six spheres. Or, according to some, in five. There is no abandoning through the Immeasurables. One produces them among humans. He necessarily possesses three.

a峁ａ弓au vimok峁Ｄ佱弗 pratham膩va艣ubh膩 dhy膩nayordvayo岣�|
t峁泃墨yo'ntye sa c膩lobha岣� 艣ubh膩r奴py膩岣� sam膩hit膩岣�||32||

The Deliverances are eight in number. The first two are meditations on loathsome things; They are in two Dhy膩nas. The Third in the last Dhy膩na. It is the absence of desire. They are good 膧r奴pyas and absorptions.

nirodhastu sam膩patti岣� s奴k峁�mas奴k峁�m膩danantaram|
sva艣uddhak膩dhar膩rye峁嘺 vyutth膩na峁� cetas膩 tata岣�||33||

The absorption of extinction (nirodhasam膩patti). Immediately after a subtle-subtle mind. Going out into a pure mind of the sphere of the same absorption, or into a lower 膧ryan mind.

k膩m膩ptad峁浥泍avi峁�ay膩岣� pratham膩岣� ye tvar奴pi峁嘺岣�|
迟别'苍惫补测补箩帽腻苍补辫补办峁�o谤诲丑惫补蝉惫补产丑奴诲耻岣�k丑腻诲颈驳辞肠补谤腻岣�|触34触触

The first ones have for their object the visible things of K膩madh膩tu. As for those that are non-material, all that which belongs to the Knowledge, the Suffering of their sphere and of a higher sphere, etc.

abhibhv膩yatan膩nya峁ａ弓au dvayam膩dyavimok峁�avat|
dve dvit墨yavat any膩ni puna岣� 艣ubhavimok峁�avat||35||

The Dominant 膧yatanas (abhibhv膩yatanas) are eight in number. Two are like the First Deliverance. The following two are like the Second. And the last four are like the Third Deliverance.

da艣a k峁泃sn膩ni alobh膩峁ａ弓au dhy膩ne'ntye gocara岣� puna岣�|
k膩m膩岣� dve 艣uddh膩k膩r奴pye svacatu岣�skandhagocare||36||

There are ten All-Encompassing 膧yatanas (k峁泃sn膩yatanas). Eight are the absence of desire. They belong to the last Dhy膩na. They have K膩madh膩tu for their object. Two are pure 膩r奴pya. They have the four skandhas of their sphere for their object.

nirodha ukta岣� vair膩gyaprayog膩pta峁� tu 艣e峁�itam|
tridh膩tv膩艣rayam膩r奴pyasa峁僯帽a峁� 艣e峁�a峁� manu峁�yajam||37||

Extinction has been explained. The others are obtained either through detachment or through cultivation. The qualities of 膧r奴pyadh膩tu are obtained by beings of the Three Dh膩tus; the others, only by humans.

hetukarmab膩l膩ddh膩tvor膩rupyotp膩dana峁� dvayo岣�|
dhy膩n膩n膩峁� r奴padh膩tau tu t膩bhy膩峁� dharmatay膩pi ca||38||

In two spheres, it is through the power of cause and of action (karma) that one produces the absorption of 膧r奴pyadh膩tu. In R奴padh膩tu, it is through these two powers, and also be reason of the nature of things, that one produces the dhy膩nas.

saddharmo dvividha岣� 艣膩stur膩gam膩dhigam膩tmaka岣�|
dh膩t膩rastasya vakt膩ra岣� pratipatt膩ra eva ca||39||

The nature of the Good Law of the Master is twofold, 膩gama and adhigama. Those who preach it and who cultivate it support it.

k膩艣m墨ravaibh膩峁�ikan墨tisiddha岣� pr膩yo may膩'ya峁� kathito'bhidharma岣�|
yaddurguh墨ta峁� tadih膩smad膩ga岣� saddharman墨tau munaya岣� pram膩峁嘺m||40||

The Abhidharma that is established through the interpretation of the Vaibh膩峁�ikas of Ka艣m墨r is, in its totality what I have explained. That some ideas, poorly grasped, are reproduced here is our fault, for only the Munis are authoritative (pram膩峁嘺) in the interpretation of the Good Law.

nim墨lite 艣膩stari lokacak峁�u峁�i k峁�aya峁� gate s膩k峁�ijane ca bh奴yas膩|
ad峁涐梗峁璦tattvairniravagrahai岣� k峁泃a峁� kut膩rkikai岣� 艣膩sanametad膩kulam||41||

The Master, the eye of the world, is closed; the witnesses, for the most part, have perished; the Law is put into confusion by persons who have not seen the Truth; and by bad sophists, independent, from whom nothing is gained. 

S: Our teacher is no more, of universe the eyes are closed, those who have witnessed him are gone, and troubled by false reasoning is our religion!

gate'tha 艣膩nti峁� param膩峁� svaya峁僢huvi svaya峁僢huva岣� 艣膩sanadh奴rdhare峁�u ca|
jagatyan膩the ga峁嘺gh膩tibhirmatai岣� nira峁卥u艣ai岣� svairamih膩dya caryate||42||

For he who knows for himself has departed on the Supreme Path, as well as the supports of the Law of the one who knows for himself: the world no longer has a Protector. The defilements, which destroy spiritual qualities, now have full liberty. 

S: For the supreme lord has entered final repose, followed by those faithfully this holy doctrine have maintained. The world is left without a guide. Unchecked corruption nowadays is freely spreading and defeating virtue.

iti ka峁囜弓hagatapr膩峁嘺峁� viditv膩 艣膩sana峁� mune岣�|
balak膩la峁� mal膩n膩峁� ca na pram膩dya峁� mumuk峁�ubhi岣�||43||

Seeing that the Law of the Muni is in its last breath, and that it is the hour of the forces of the defilements, those who desire liberation should be diligent.

S: The times are come when flooded by the rising tide of ignorance buddha鈥檚 religion seems to breathe its last! Therefore, if for salvation you do care, do not be heedless!

|'bhidharmako艣e sam膩pattinirder艣o n膩m膩峁ａ弓amako艣asth膩namiti||
Bhasya: 鈥昑his concludes the Eighth Chapter of the Abhidharmakosabhasyam, entitled 鈥淚nstruction in the Absorptions鈥�.