[92] How is wisdom in restraining and then composing [the mind] knowledge in the development of concentration (samādhibhāvanāmaye ñāṇaṃ)?
One concentration (samādhi): one-pointedness of mind (cittassa ekaggatā).
Two concentrations: mundane (lokiya) concentration and supramundane (lokuttara) concentration.
Three concentrations: concentration with thought-conception and discursive thought (savitakka-savicāra); concentration without thought-conception but with discursive thought only (avitakka-vicāramatta); concentration without thought-conception and without discursive thought (avitakka-avicāra).
Four concentrations: concentration partaking of decline (hānabhāgiya); concentration partaking of stability (ṭhitibhāgiya); concentration partaking of distinction (visesabhāgiya); concentration partaking of penetration (nibbedhabhāgiya).
Five concentrations: pervasion with rapture (pītipharaṇatā); pervasion with pleasure (sukhapharaṇatā); pervasion with mind (cetopharaṇatā); pervasion with light (ālokapharaṇatā); the sign of reviewing (paccavekkhaṇānimitta).
Six concentrations: one-pointedness of mind, non-distraction, by way of recollection of the Buddha (buddhānussati) is concentration; one-pointedness of mind, non-distraction, by way of recollection of the Dhamma is concentration; one-pointedness of mind, non-distraction, by way of recollection of the Saṅgha is concentration; one-pointedness of mind, non-distraction, by way of recollection of virtue (sīlānussati) is concentration; one-pointedness of mind, non-distraction, by way of recollection of generosity (cāgānussati) is concentration; one-pointedness of mind, non-distraction, by way of recollection of deities (devatānussati) is concentration.
Seven concentrations: skill in concentration; skill in the attainment (samāpatti) of concentration; skill in the steadiness of concentration; skill in emerging from concentration; skill in the fitness (kallita) of concentration; skill in the resort (gocara) of concentration; skill in the resolute directing (abhinīhāra) of concentration.
Eight concentrations: one-pointedness of mind, non-distraction, by way of the earth kasiṇa is concentration; by way of the water kasiṇa …; by way of the fire kasiṇa, by way of the air kasiṇa, by way of the blue kasiṇa, by way of the yellow kasiṇa, by way of the red kasiṇa, by way of the white kasiṇa, one-pointedness of mind, non-distraction, is concentration.
Nine concentrations: there is form-sphere (rūpāvacara) concentration that is inferior, there is that which is middling, there is that which is superior; there is formless-sphere (arūpāvacara) concentration that is inferior, there is that which is middling, there is that which is superior; emptiness (suññata) concentration; signless (animitta) concentration; wishless (appaṇihita) concentration.
Ten concentrations: one-pointedness of mind, non-distraction, by way of the perception of the bloated corpse (uddhumātakasaññā) is concentration; by way of the perception of the livid corpse …; by way of the perception of the festering corpse, by way of the perception of the cut-up corpse, by way of the perception of the gnawed corpse, by way of the perception of the scattered corpse, by way of the perception of the hacked-and-gnawed corpse, by way of the perception of the blood-stained corpse, by way of the perception of the worm-infested corpse, by way of the perception of the skeleton, one-pointedness of mind, non-distraction, is concentration.
These are the fifty-five concentrations.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.