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Th¿ gióI này không ph£i cça ta

Thân, tâm này không ph£i là  ta

BuÓn Vui là nguÓn gÑc cça nhau

Ái Dåc nh°
 n°
Ûc muÑi

Ta s½ ra 
i mÙt mình

Phòng hÙ m¯t, tai, mi
i, miÇng, xúc

Các Pháp 
Áu huyÃn







1) Quite withdrawn from sensuality, withdrawn 

from unskillful mental qualities (directed 

thought and evaluation)

2) Stilling of directed thought and evaluation, 

( internal assurance. )

3) Fading of rapture I remained in equanimity, 

mindful and alert, and physically sensitive of 

pleasure. (Equanimous and mindful,  

a pleasurable abiding.')

4) Abandoning of pleasure and pain -

(purity of equanimity and mindfulness)





1) Detached from sense-objects, detached from unsalutary ideas, ** thought-conception and discursive thinking

2) Stilling of thought conception and discursive thinking, **  free of thought-conception and discursive thinking, born of concentration

3) fading away of rapture, dwell in equanimity, mindful and clearly aware, 4) Abandoning of pleasure and pain, and  disappearance of joy and grief,  beyond pleasure and pain and has purity of mindfulness due to equanimity;

4) abandoning of pleasure and pain, and with the previous disappearance of joy and grief, beyond pleasure and pain and has purity of mindfulness due to equanimity;

5) entire transcending of perceptions of corporeality,[13] with the disappearance of perceptions of sense-response,'[14] with non-attention to perceptions of variety,[15] thinking: 'Space is infinite,' 

6) Entirely transcending the sphere of infinite space, thinking: 'Consciousness is infinite,' abides in the sphere of infinite consciousness; 

7) Entirely transcending the sphere of nothingness,  the sphere of neither-perception-nor-non-perception;



*************

1)  ly dåc, ly các ác pháp, chéng và trú ThiÁn thé nh¥t, mÙt tr¡ng thái h÷ l¡c do ly dåc sanh, vÛi t§m vÛi té. 

 Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. 



2) DiÇt t§m, diÇt té, Ta chéng và trú ThiÁn thé hai, mÙt tr¡ng thái h÷ l¡c do 
Ënh sanh, không t§m, không té, nÙi t)
nh nh¥t tâm. 

the stilling of directed thought and evaluation, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. 



3) Ly h÷ trú x£, chánh niÇm tÉnh giác, thân c£m sñ l¡c thÍ mà các b­c Thánh gÍi là x£ niÇm l¡c trú, Ta chéng và an trú ThiÁn thé ba. 

fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the noble ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' 



4) X£ l¡c và x£ khÕ, diÇt h÷ °
u 
ã c£m thÍ tr°
Ûc, Ta chéng và an trú ThiÁn thé t°
, không khÕ không l¡c, x£ niÇm thanh tËnh.

With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. 





1) Quite withdrawn from sensuality, withdrawn from unskillful mental qualities (directed thought and evaluation)

2) Stilling of directed thought and evaluation, ( internal assurance. )

3) Fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. (Equanimous and mindful,  a pleasurable abiding.')

4) Abandoning of pleasure and pain -(purity of equanimity and mindfulness)



http://www.tranlich.com/phathoc/trungbokinh1.htm#first%20jhana



1) detached from sense-objects, detached from unsalutary ideas, enters into the first absorption that is born of detachment, accompanied by thought-conception and discursive thinking, and filled with rapture and joy, 

ly dåc, ly b¥t thiÇn pháp, chéng và trú ThiÁn thé nh¥t, mÙt tr¡ng thái h÷ l¡c do ly dåc sanh, vÛi t§m vÛi té. 



2) after the stilling of thought conception and discursive thinking, he gains the inner tranquillity and harmony of the second absorption that is free of thought-conception and discursive thinking, born of concentration and filled with rapture and joy;

diÇt t§m và té, chéng và trú ThiÁn thé hai, mÙt tr¡ng thái h÷ l¡c do 
Ënh sanh, không t§m không té, nÙi tÉnh nh¥t tâm.



3) fading away of rapture, the monk dwells in equanimity, mindful and clearly aware, and he experiences a happiness in his body of which the Noble Ones say: 'Happily lives he who dwells in equanimity and is mindful!' -- that third absorption he wins; 

ly h÷ trú x£, chánh niÇm tÉnh giác, thân c£m sñ l¡c thÍ mà các b­c Thánh gÍi là x£ niÇm l¡c trú, chéng và trú ThiÁn thé ba. 



4) abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth absorption, which is beyond pleasure and pain and has purity of mindfulness due to equanimity;

x£ l¡c x£ khÕ, diÇt h÷ °
u 
ã c£m thÍ tr°
Ûc, chéng và trú ThiÁn thé t°
, không khÕ không l¡c, x£ niÇm thanh tËnh. 





5)  the entire transcending of perceptions of corporeality,[13] with the disappearance of perceptions of sense-response,'[14] with non-attention to perceptions of variety,[15] thinking: 'Space is infinite,' 



 v°
ãt lên mÍi s¯c t°
ßng, diÇt trë mÍi ch°
Ûng ng¡i t°
ßng, không tác ý 
Ñi vÛi dË t°
ßng. T÷-kheo ngh)
 r±ng: "H°
 không là vô biên", chéng và trú Không vô biên xé. 



6) entirely transcending the sphere of infinite space, thinking: 'Consciousness is infinite,' some monk enters and abides in the sphere of infinite consciousness; 



v°
ãt lên mÍi Không vô biên xé, ngh)
 r±ng: "Théc là vô biên", chéng và trú Théc vô biên xé. 



7) entirely transcending the sphere of infinite consciousness, some monk enters and abides in the sphere of nothingness; 

v°
ãt lên mÍi Théc vô biên xé, ngh)
 r±ng: "Không có v­t gì", chéng và trú Vô sß hïu xé. 



8) entirely transcending the sphere of nothingness, some monk enters and abides in the sphere of neither-perception-nor-non-perception;



v°
ãt lên mÍi Vô sß hïu xé, chéng và trú Phi t°
ßng phi phi t°
ßng xé.