[599] Here a bhikkhu dwells restrained by the restraint of the Pātimokkha (pātimokkhasaṃvara), accomplished in conduct and resort (ācāra-gocara), seeing danger in the slightest faults; having undertaken them, he trains in the training rules (sikkhāpada). He is guarded as to the doors of the sense faculties (indriya), knows moderation in food, is devoted to the practice of wakefulness (jāgariyānuyoga) during the earlier and later parts of the night, and is devoted to perseverance (sātacca), to sagacity (nepakka), to the practice of developing the states that partake of awakening (bodhipakkhikā dhammā).
He acts with clear comprehension (sampajāna-kārī) when going forward and returning; he acts with clear comprehension when looking toward and looking away; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when bearing the outer robe, the bowl, and the robe; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking, speaking, and keeping silent.
He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a glen, a mountain cave, a charnel ground, a forest thicket, an open space, a heap of straw — one with little sound, with little noise, with an atmosphere devoid of people, affording concealment from people, suitable for retreat (paṭisallāna).
Gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness (sati) before him.
Having abandoned covetousness (abhijjhā) in regard to the world, he dwells with a mind free from covetousness; he purifies his mind (citta) from covetousness. Having abandoned ill will and hatred (byāpāda-padosa), he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness (thīna-middha), he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse (uddhacca-kukkucca), he dwells unagitated, with a mind inwardly stilled; he purifies his mind from restlessness and remorse. Having abandoned doubt (vicikicchā), he dwells having crossed over doubt, unperplexed about wholesome states; he purifies his mind from doubt.
Having abandoned these five hindrances (nīvaraṇa), defilements of the mind that weaken wisdom, then, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought (vitakka) and examination (vicāra), with rapture (pīti) and happiness born of seclusion. With the stilling of thought and examination, he enters and dwells in the second jhāna, which has internal confidence (sampasādana) and unification of mind (ekodibhāva), is without thought, without examination, with rapture and happiness born of concentration (samādhi). And with the fading away of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: "Equanimous and mindful, he dwells happily." With the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and grief, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity (upekkhā). With the complete transcending of perceptions of form (rūpa-saññā), with the passing away of perceptions of impingement (paṭigha-saññā), with non-attention to perceptions of diversity (nānatta-saññā), aware that "space is infinite," he enters and dwells in the sphere of the infinity of space (ākāsānañcāyatana). Having completely transcended the sphere of the infinity of space, aware that "consciousness is infinite," he enters and dwells in the sphere of the infinity of consciousness (viññāṇañcāyatana). Having completely transcended the sphere of the infinity of consciousness, aware that "there is nothing," he enters and dwells in the sphere of nothingness (ākiñcaññāyatana). Having completely transcended the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
The Mātikā (matrix).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.