Chandaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ: ayaṃ vuccati chanda·samādhi. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyo·bhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhāna·saṅkhārā’ti. Iti ayañca chando, ayañca chanda·samādhi, ime ca padhāna·saṅkhārā: ayaṃ vuccati, bhikkhave, ‘chanda·samādhi·p-padhāna·saṅkhāra-samannāgato iddhi·pādo’.

A bhikkhu obtains concentration, bhikkhus, by means of desire, he obtains unification of the mind: this is called concentration due to desire. He generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states, for their non-confusion, for their increase, their abundance, their cultivation and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives. These are called constructions of striving. Thus, this desire, this concentration due to desire, and these constructions of striving: this is called, bhikkhus, the basis for potencies endowed with concentration due to desire and with constructions of striving.

Vīriyaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ: ayaṃ vuccati ‘vīriya·samādhi’. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyo·bhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhāna·saṅkhārā’ti. Iti idañca vīriyaṃ, ayañca vīriya·samādhi, ime ca padhāna·saṅkhārā: ayaṃ vuccati, bhikkhave, ‘vīriya·samādhi·p-padhāna·saṅkhāra-samannāgato iddhi·pādo’.

A bhikkhu obtains concentration, bhikkhus, by means of exertion, he obtains unification of the mind: this is called concentration due to exertion. He generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states, for their non-confusion, for their increase, their maturity, their development and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives. These are called constructions of striving. Thus, this exertion, this concentration due to exertion, and these constructions of striving: this is called, bhikkhus, the basis for potencies endowed with concentration due to exertion and with constructions of striving.

Cittaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ: ayaṃ vuccati ‘citta·samādhi’. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyo·bhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhāna·saṅkhārā’ti. Iti idañca cittaṃ, ayañca citta·samādhi, ime ca padhāna·saṅkhārā: ayaṃ vuccati, bhikkhave, ‘citta·samādhi·p-padhāna·saṅkhāra-samannāgato iddhi·pādo’.

A bhikkhu obtains concentration, bhikkhus, by means of the mind, he obtains unification of the mind: this is called concentration due to the mind. He generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states, for their non-confusion, for their increase, their abundance, their cultivation and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives. These are called constructions of striving. Thus, this mind, this concentration due to the mind, and these constructions of striving: this is called, bhikkhus, the basis for potencies endowed with concentration due to the mind and with constructions of striving.

Vīmaṃsaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ: ayaṃ vuccati ‘vīmaṃsā·samādhi’. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyo·bhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhāna·saṅkhārā’ti. Iti ayañca vīmaṃsā, ayañca vīmaṃsā·samādhi, ime ca padhāna·saṅkhārā: ayaṃ vuccati, bhikkhave, ‘vīmaṃsā·samādhi·p-padhāna·saṅkhāra-samannāgato iddhi·pādo’ ti.

A bhikkhu obtains concentration, bhikkhus, by means of investigation, he obtains unification of the mind: this is called concentration due to investigation. He generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states, for their non-confusion, for their increase, their abundance, their cultivation and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives. These are called constructions of striving. Thus, this investigation, this concentration due to investigation, and these constructions of striving: this is called, bhikkhus, the basis for potencies endowed with concentration due to investigation and with constructions of striving.