detailed TOC

Goldcraft: The Perfection of Samādhi

1 –

1.1 – Introduction and overview

The Goldcraft series on Samādhi

2 –

2.1 – Khanti and undistractible-lucidty: The essence of Sammā Samādhi

3 –

3.1 – Searching for the Anuruddha threshold

3.1.1 – proper way to eat: Eat for need, not for greed

3.1.1.1 – sutta passages on eating

AN 3.16 STED eating

AN 5.207 Rice Porridge

AN 5.208 Brushing your teeth

AN ^7.49 perception of repulsiveness of food (of 7 perceptions)

AN 8.41 arahant eating once per day, 8 precepts

EA 21.6: similes of medicine for wound and oil for axle

MN 3 valuing practice over eating

MN 12 eating too little not helpful

MN 27 eating as part of monastic training rules

MN 55 kamma of offering meat to monks

MN 65 eating once per day preferred, twice if necessary

MN 70 why you shouldn't eat after noon

MN 77 even in one meal, the buddha eats little

SN 3.13 moderation in eating good for health

SN 12.63 son's flesh, not for pleasure

SN 35.239 similes of medicine for wound and oil for axle

SN ^46.2.5.3 drowsiness after eating as cause of 5niv⛅ sloth and torpor

Vinaya (Pācittiya) 37, eating after solar noon

3.1.1.5 – From Ajahn Mun biography

3.1.1.5.1 –arahant advice on proper way to eat

3.1.1.5.2 –Even near death, one meal a day and walking almsround

3.1.1.5.3 –{compassion for animals being eaten}

3.1.1.7 – eating misc.

3.1.1.7.8 - optimal eating strategy for yogi

Most important part of all, your motivation and attitude while eating

There’s a wonderful invention, it’s called a refrigerator.

natural way of fasting and eating one session a day

How do you know if you're really hungry?

Yogi diet success stories

3.1.2 – proper way to sleep

suttas on Sleeping and wakefulness

(non buddhist) Ayurveda - Tripods of Ayurveda:

3.1.3 – proper way to chant, as part of integral samādhi

3.3 – a-kusala-mūlāni 3am😈🌱 unskillful roots and 3 fires

AN 3.69

“Tīṇimāni, bhikkhave, akusala-mūlāni.	“monks, there are these three unskillful roots.
Katamāni tīṇi?	What three?
Lobho akusala-mūlaṃ,	Greed,
doso akusala-mūlaṃ,	hate,
moho akusala-mūlaṃ.	and delusion.

STED 3am😈🌱 : "Kusalamūl" 7 texts and 70 matches in Suttanta +KN Pali

3 fires: "Dosagg" 5 texts and 11 matches in Suttanta +KN Pali

3.3.2 – three aggi/fire

The fire of passion,

rāgaggi,

the fire of aversion,

dosaggi,

the fire of delusion.

mohaggi —

4 –

4.1 – four exertions = right effort = vīriya

4.2 – four satipaṭṭhāna

4.3 – four jhānas

4.3.1 - j1🌘 First Jhāna

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭 ) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

TOC for details on first Jhāna in book Goldcraft

4.3.1.1 - vivicceva kāmehi = judicious-seclusion from sensual pleasures

4.3.1.1.5 – viveka = judicious-seclusion, discriminative separation

4.3.1.1.6 – kāma = desire for sensual pleasure

4.3.1.2 – vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas

4.3.1.3 -sa-vitakkaṃ sa-vicāraṃ =with directed-thought and evaluation

4.3.1.4 -viveka-jaṃ pīti-sukhaṃ = rapture and pleasure born from judicious-seclusion

4.3.1.5 - paṭhamaṃ jhānaṃ upasampajja viharati = _x0001_he attains and lives in first jhāna

4.3.1.6 - MN 78 right effort purifying first jhana

4.3.1.7 – AN 4.14 right effort part 2, removes “wrong” version of right-resolve

2. Pahānap-padhānaṃ

1. Kāma-vitakkaṃ

2. Byāpāda-vitakkaṃ

3. Vihiṃsā-vitakkaṃ

4. Pāpake a-kusale

4.3.1.8 – physical body in bliss

4.3.1.9 – KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)

4.3.1.12 – first jhāna is easy! holistic, easily accessible, gradual samādhi

4.3.1.13 – Speech ceasing in first jhāna

AN 5.26 (abridged version with repetitions cut and summarized)

(1) First jhāna possible while hearing live dhamma talk

(refrain: 7sb → jhāna → arahantship)

(2) Giving a dhamma talk leads to himself getting jhāna

(refrain: 7sb → jhāna → arahantship)

(3) Reciting memorized dhamma passage leads to jhāna

(refrain: 7sb → jhāna → arahantship)

(4) first jhāna possible while thinking and pondering memorized dhamma

(refrain: 7sb → jhāna → arahantship)

(5) No V&V, undirected samādhi into 2nd jhāna or higher

(refrain: 7sb → jhāna → arahantship)

(conclusion same as intro)

AN ^7.61 similarly, these 2 methods to fight torpor in samādhi

(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)

(3. Recite that dhamma out loud, vocally)

AN ^5.209 if one is too musical in reciting/chanting dhamma

4.3.1.15 – Ekaggata jhāna factor allows “hearing” in jhāna

Arahant Upatissa in Vimt. On sound and speech in jhāna

every occurrence of first jhāna searching “vivicceva kāmehi”

4.3.1.22 – first jhāna Misc.

non standard first jhana reference

AN 6.75

All sutta references to the 1st jhana STED formula

4.3.2 - j2🌗 Second Jhāna

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

TOC for details on Second Jhāna in book Goldcraft

4.3.2.1 – vitakka + vicāra = directed-thought and evaluation

4.3.2.2 – vūpasamā = subsiding

4.3.2.3 – ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence

’pasāda’ conclusion

4.3.2.4 – cetaso ekodi-bhāvaṃ = his mind becomes singular in focus

“That’s not ekaggata, THIS is ekaggata”

4.3.2.6 – a-vitakkaṃ a-vicāraṃ = without directed-thought and evaluation

4.3.2.7 – samādhi-jaṃ pīti-sukham = [mental] rapture and [physical] pleasure

4.3.2.8 – dutiyaṃ jhānaṃ upasampajja viharati = he attains and lives in second jhāna

4.3.2.40 – 👑😶 Noble Silence, ariyo vā tuṇhī-bhāvo

4.3.2.50 – 2nd jhāna misc.

4.3.3 - j3🌖 Third Jhāna

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

TOC for details on third Jhāna in book Goldcraft

4.3.3.1 – pītiyā ca virāgā = With [mental] rapture fading

4.3.3.2 –👁upekkhako ca viharati = he lives equanimously observing

4.3.3.3 – sato ca sam-pajāno = he is a rememberer and lucid discerner

4.3.3.4 – sukhañca kāyena paṭi-saṃ-vedeti = senses pleasure with body

4.3.3.5 – yaṃ taṃ ariyā ācikkhanti = the noble ones praise this

4.3.3.6 – ‘upekkhako satimā sukha-vihārī’ = "He lives happily.…"

4.3.3.7 – tatiyaṃ jhānaṃ upasampajja viharati = he attains and lives in third jhāna.

4.3.3.22 – 3rd jhāna misc.

does pali grammar support a possibility that the 'sukham ca kayena' is born from the 'pitiya viraga'?

4.3.4 - j4🌕 Fourth Jhāna

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

TOC for details on fourth Jhāna in book Goldcraft

4.3.4.1 – SN 48.37 informs whether sensation is physical or mental

4.3.4.2 – sukhassa ca pahānā = abandoning pleasure

4.3.4.3 – dukkhassa ca pahānā = abandoning pain

if the dukkha is just mild leg pain and mild body discomfort

4.3.4.4 – pubbeva so-manassa-do-manassānaṃ atthaṅgamā = _x0001_previous abandoning of elated and distress...

pubbeva somanassa (atthangama):

(pubbeva) domanassa atthangama:

4.3.4.5 –A-dukkham-a-sukhaṃ = neither pain nor pleasure

4.3.4.6 – 👁🐘 Upekkhā-sati-pārisuddhiṃ = _x0001_ equanimous observation and remembering purified

4.3.4.7 – catutthaṃ jhānaṃ upasampajja viharati = lives in fourth jhāna

4.3.4.22 – fourth jhāna misc.

4.3.4.22.1 – breathing stops in 4th jhāna

SN 41.6, MN 44.15 why is breath a bodily-fabrication?

AN 4.38, AN 10.20, DN 33.13, DN 34.11 step 4 of 16 APS can take you to 4th jhāna

AN 9.31, SN 36.11, SN 36:15-18 breathing stops in 4th jhāna

4.3.4.22.3 – 4th jhāna is prerequisite for arahant?

AN ^9.31 to AN ^9.60 all deal with 9 samadhi attainments

SN ^12.70 liberated by wisdom

gold similes (see section under 4th jhāna as basis for 6 abhiñña )

4th jhāna as basis for 6 abhiñña

an-uttaraṃ upekkhā-sati-pārisuddhiṃ: supreme mindfulness...

MN ⁵³: for 3 tevijja with simile of chicks break out of egg shell

MN ⁵⁴ equanimity based on diversity contrasted

STED malleable, wieldy, steady… imperturbability.

DN ²: two bonus powers + 6 abhiñña

DN ³, 10 seem to repeat all the same text as DN 2

MN 4, 19, 27, 36 39 51 60 65 76 79 85 94 100 101 125

AN 3.59, 3.60, 4.198, 8.11

AN ^3.101 6ab preceded by gold simile

AN ^3.102 another gold simile (purifed 4th jhana implied, no jhānas explicit)

He is ready for 6 higher knowledges

AN ^5.23 gold contaminant simile of 5niv (hindrances), no 4j explicit

AN ^6.70 similar to AN 3.101 without the gold simile

SN ^52.12 anuruddha because of 4sp

MN ¹¹⁹ kāya-gata-sati: mindfulness immersed in body

just abhiñña #6, destruction of āsavas, preceded by 4j

4ip (iddhi-pada) spiritual power as basis for 6 Abhiñña

AN ^5.68 beecause of 4ip

Imperturbable version of 4th jhāna🌕⚡

j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡

STED malleable, wieldy, steady… imperturbability.

gloss

DN 2: two bonus powers + 6 abhiñña

DN ²

DN 3, 10 seem to repeat all the same text as DN 2

MN 4, 19, 27, 36 39 51 60 65 76 79 85 94 100 101 125

MN ⁴, MN ¹⁹, MN ²⁷, MN ³⁶, MN ³⁹, MN ⁵¹, MN ⁶⁰, MN ⁶⁵, MN ⁷⁶, MN ⁷⁹, MN ⁸⁵, MN ⁹⁴, MN ¹⁰⁰, MN ¹⁰¹, MN ¹²⁵

AN 3.59, 3.60, 4.198, 8.11

AN AN ^3.59, AN ^3.60, AN ^4.198, AN ^8.11

SN 4.11 māra verse, could be 4th jhāna, or higher samadhi

SN ^4.11

Miscellaneous

4.4 – iddhi-pāda: four power bases and ASND

see ASND 🌕🌟‍ , SN ^51.0, AN ^6.29

The Vibhaṅga Iddhipāda Commentary gives 4 similes

(1)

Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto	In this context, just as one who is diligent in service obtains a position,
viya chandaṃ avassāya kattukamyatākusaladhammacchandena atthanibbattiyaṃ sati	so should one be seen as producing supramundane states by making zeal foremost, zeal the chief, zeal the leader, relying on zeal, with the desire to act that is wholesome zeal for the Dhamma, when there is accomplishment of the goal, thinking:
‘ahaṃ lokuttaradhammaṃ nibbattessāmi,	'I will produce the supramundane state;
natthi mayhaṃ etassa nibbattane bhāro’ti	there is no burden for me in producing this.'
chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,
raṭṭhapālatthero (ma. ni. 2.293 ādayo) viya.	This is like the Elder Raṭṭhapāla.
So hi āyasmā chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making zeal the chief.

(2)

Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto	Just as one who pleases the king through valour and obtains a position,
viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making energy foremost, energy the chief, energy the leader.
soṇatthero (mahāva. 243) viya.	This is like the Elder Soṇa.
So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making energy the chief.

(3)

Jātisampattiyā ṭhānantaraṃ patto	Just as one who obtains a position due to excellence of birth,
viya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making mind foremost, mind the chief, mind the leader.
sambhūtatthero viya.	This is like the Elder Sambhūta.
So hi āyasmā cittaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making mind the chief.

(4)

Mantaṃ avassāya ṭhānantarappatto	Just as one who obtains a position by relying on counsel,
viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo,	so should one be seen as producing supramundane states by making investigation foremost, investigation the chief, investigation the leader.
thero mogharājā viya.	This is like the Elder Mogharāja.
So hi āyasmā vīmaṃsaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.	For that venerable one produced the supramundane state by making investigation the chief.

4.5 – four brahma-vihāras: divine attitudes

4.5.1 – Mettā🤝🤗: friendly-kindness

Mettā (1.🤝🤗 ): friendliness, good will, benevolence

mitta (masc.) = friend [√mitt + a]
metta (adj.) = friendly; benevolent; kind [√mitt + *a];
mettā (fem, +loc.) = goodwill (towards); friendliness (to); benevolence (for) [√mitt + *ā]

✅ As one of the 4bv☮️ , this attitude of friendly-kindness is unlimited, impartial, universal and applies to all beings without exception ^{MN 21}.
✅ Mettā should be done concurrently with sati , samādhi, 4 jhānas (4j🌕 ), maintained at all times and all postures. ^{AN 8.63 and A-byāpāda, A-vihiṃsā-saṅkappo of 👑8☸ → 2💭}
✅ Mettā is an attitude, a wish for other beings to be happy and free from suffering, a commitment to do no harm.
* An 'attitude' can be maintained at all times and all postures.
⛔ Mettā is not a nanny devoting all their energy, time and attention watching unruly kids wreak havoc on the world.
⛔ Mettā is not an obligation to support every living being in the universe until the age of 18 and pay for their college tuition.
✅ You protect (rakkha) yourself first (by developing 👑8☸ ), before worrying about protecting others^{SN 47.19}.
✅ How does the Buddha's practice of mettā and 4bv☮️ differ from the pre-Buddhist brahma-vihāras?
The Buddha's leads to arahantship and non-return, the others only to Brahma realm rebirth^{AN 4.126}.
✅ A true friend with good will would act (bodily, verbal, mental) in ways that might be unpleasant to the recipient (at appropriate times).
Acting in ways that are not in the long term best interests,
such as uttering white lies that flatter the recipient, is not mettā.
⛔ Mettā is absolutely not 'love', a highly charged ambiguous word that includes
lustful passion, romantic delusion, unhealthy attachments to family and lovers,
clinging that leads to pain, suffering, rebirth.
* At best, 'love' might include a component of genuine mettā,
but 'love' is not equivalent to 'mettā', and can not be responsibly used as a translation for 'metta'.
* An attitude of friendly-kindness (mettā) from a friend (mitta) is welcome.
* 'lovers' spreading their 'love' to everyone is not welcome and not appropriate.
⛔ 'loving-kindness' is an attempt to avoid the problems with 'love', but still an ill-advised translation.

4.5.2 – Karuṇā👐😊: compassion

4.5.3 – Muditā😊: Rejoicing in skillful Dharmas

4.5.4 – Upekkhā🛆👁: equanimous-observation

4.5.5 – 4bv☮️ misc.

4.5.48 – frankk daily 4bv practice

4bv instant on

works on anyone, any time, no exception for evil beings

Khamāpanā: Asking for Forgiveness

5 –

5.1 – 5 hindrances

        Goldcraft ^5.1.0 - 5 hindrances as a group
        Goldcraft ^5.1.1 - 1. kāma-c-chando❤️‍🔥 / sensual-desire
        Goldcraft ^5.1.2 - 2. byāpādo😠 / ill-will
        Goldcraft ^5.1.3 - 3. thina-middhaṃ🥱 / sloth and torpor
        Goldcraft ^5.1.4 - 4. uddhacca-kukkuccaṃ😰 / restlessness and remorse
        Goldcraft ^5.1.5 - 5. vici-kicchā🤷 / skeptical doubt

5.1.0 - 5 hindrances as a group

similes for 5niv⛅

SN ^46.55 similes for not seeing one's reflection in bowl of water

        Goldcraft ^5.1.1 - 1. kāma-c-chando❤️‍🔥 / sensual-desire
Often used synonymously with ‘kāma’, 'rāga’ means lust or passion, but also means ‘color’ or ‘dye’, so this simile shows how the literal meaning of the word can cloud one’s vision of clean water.

        Goldcraft ^5.1.2 - 2. byāpādo😠 / ill-will
anger compared to boiling water.
The idiom "my blood is boiling" or "makes my blood boil" means to become extremely angry or upset. It's a strong expression that emphasizes the intensity of the anger. 

        Goldcraft ^5.1.3 - 3. thina-middhaṃ🥱 / sloth and torpor
sloth and torpor compared to stagnant still water filled with algae and moss

        Goldcraft ^5.1.4 - 4. uddhacca-kukkuccaṃ😰 / restlessness and remorse
restlessness and remorse compared to wind swells agitating water

        Goldcraft ^5.1.5 - 5. vici-kicchā🤷 / skeptical doubt
skeptical doubt compared to muddy water that you can’t see through

5.1.1 - 1. kāma-c-chando❤️‍🔥 / sensual-desire

passages that are particularly important:

other noteworthy sutta passages

Kāma similes (and some rāga/passion)

5.1.2 - 2. byāpādo😠 / ill-will

5.1.2.0 - sutta references

5.1.2.1 - excerpts from some sutta passages

5.1.2.9 - misc

5.1.2.10 - frankk strategy guide on using 4bv☮️ to remove ill will

It’s Karma, sucka! (kamma-s-saka pronunciation very similar)

5.161.5 – (rid resentment with kamma-s-saka, insight on owner of their action)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā:	You should apply the concept that we are the owners of our deeds to that person:
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,	‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti;	They shall be the heir of whatever deeds they do, whether good or bad.’
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.	That’s how to get rid of resentment for that person.

Frank’s method 1: wise revenge

important note: I’m not advocating passivity or inaction when you witness crime

Frank’s method 2: wise selfishness

Frank’s method 3: mudita, rejoicing in skillful Dharmas

5.1.3 - 3. thina-middhaṃ🥱 / sloth and torpor

5.1.4 - 4. uddhacca-kukkuccaṃ😰 / restlessness and remorse

5.1.5 - 5. vici-kicchā🤷 / skeptical doubt

5.2 – 5👑abi️: master of perception

5.3 – 5siv corpse stages for samādhi nimitta

6 –

6.1 – chal’-abhiñña: 6ab ⚡☸ higher knowledges

Goldcraft ^6.1 – chal’-abhiñña: 6ab ⚡☸ higher knowledges
    Goldcraft ^6.1.0 - intro. and sutta ref’s
    Goldcraft ^6.1.1 - aneka-vihitaṃ iddhi-vidhaṃ: 1⚡🕴️ Many types of supernormal power
    Goldcraft ^6.1.2 - dibbāya sota-dhātuyā: 2⚡👂️ Divine ear element
    Goldcraft ^6.1.3 - cetasā cetoparicca pajānāti: 3⚡💭 mind {reading} mind
    Goldcraft ^6.1.4 - aneka-vihitaṃ pubbe-nivāsaṃ: 4⚡♾️🏠 many dwellings of previous lives
    Goldcraft ^6.1.5 - dibbena cakkhunā: 5⚡👁 divine eye
    Goldcraft ^6.1.6 - āsavānaṃ khayā: 6⚡👑 asinine-inclinations destroyed

6.1.0 - intro. and sutta ref’s

Not EBT but great resource

Prerequisites to 6ab

6.1.1 - aneka-vihitaṃ iddhi-vidhaṃ: 1⚡🕴️ Many types of supernormal power

    Goldcraft ^6.1.1 - aneka-vihitaṃ iddhi-vidhaṃ: 1⚡🕴️ Many types of supernormal power
        Goldcraft ^6.1.1.1 - Fire element
        Goldcraft ^6.1.1.2 - Levitation
        Goldcraft ^6.1.1.3 - Dipa Ma (1911-1989)
            Goldcraft ^6.1.1.3.1 - (levitation)
            Goldcraft ^6.1.1.3.2 - (walking through walls)
            Goldcraft ^6.1.1.3.3 - (mastery of fire element)
            Goldcraft ^6.1.1.3.4 - (tested by skeptical professor)
            Goldcraft ^6.1.1.3.5 - (warping time and space)
            Goldcraft ^6.1.1.3.6 - Beyond time and space
            Goldcraft ^6.1.1.3.7 - To see with the Divine Eye
            Goldcraft ^6.1.1.3.8 - Heaven realm
            Goldcraft ^6.1.1.3.9 - Knowledge of the future
            Goldcraft ^6.1.1.3.10 - Beyond language
            Goldcraft ^6.1.1.3.11 - Mind to mind
        Goldcraft ^6.1.1.4 - Mind Made body clones

6.1.1.1 - Fire element

6.1.1.2 - Levitation

6.1.1.3 - Dipa Ma (1911-1989)

6.1.1.3.1 - (levitation)

6.1.1.3.2 - (walking through walls)

6.1.1.3.3 - (mastery of fire element)

6.1.1.3.4 - (tested by skeptical professor)

6.1.1.3.5 - (warping time and space)

6.1.1.3.6 - Beyond time and space

6.1.1.3.7 - To see with the Divine Eye

6.1.1.3.8 - Heaven realm

6.1.1.3.9 - Knowledge of the future

6.1.1.3.10 - Beyond language

6.1.1.3.11 - Mind to mind

6.1.1.4 - Mind Made body clones

6.1.2 - dibbāya sota-dhātuyā: 2⚡👂️ Divine ear element

6.1.3 - cetasā cetoparicca pajānāti: 3⚡💭 mind {reading} mind

6.1.4 - aneka-vihitaṃ pubbe-nivāsaṃ: 4⚡♾️🏠 many dwellings of previous lives

6.1.5 - dibbena cakkhunā: 5⚡👁 divine eye

6.1.6 - āsavānaṃ khayā: 6⚡👑 asinine-inclinations destroyed

7 –

7.1 – 🐉Unleash the hidden dragon

7.1.10 – The 4 jhānas have 7☀️ factors. Not 5

8 –

8.1 – Abhibhāyatana: Dimensions of Mastery

8.2 – Vimokkha: Liberations

9 –

9.1 – Nine meditative attainments, 4 jhānas and 5 formless dimensions

9.1.0 – STED for 9 samādhi attainments

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭 ) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.

sabba-nimittānaṃ a-manasi-kārā	paying no attention all signs,
a-nimittaṃ ceto-samādhiṃ upasampajja viharati.	they enter and remain in the sign-less undistractible-lucidity of mind.

9.1.1 – first jhāna

9.1.2 – second jhāna

9.1.3 – third jhāna

9.1.4 – fourth jhāna

9.1.5 – ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space

TOC for details on smd5 in book Goldcraft

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.

9.1.5.1 - sabbaso rūpa-saññānaṃ samatikkamā: beyond form perception

relationship between rūpa and a-rūpa

1. What is the rūpa (form) that is being transcended?

cases where rūpa is the anatomical body

SN 22.79 rūpa (as both noun and verb) affecting cold, heat, hunger, mosquitoes, etc.

MN 43 mind divorced from 5 body faculties can know what?

AN 9.37 mind divorced from 5 body faculties stated different way

(What is one percipient of when divorced from 5 sense faculties?)

Answer is same 3 formless attainments as MN 43, plus na ca sa-saṅkhāra-niggayha-vārita-gato

9.1.5.2 - Paṭigha-saññānaṃ atthaṅgamā: impingement perceptions end

MN 2 contains examples for patigha, kāya

1. clothing

2. food

(Note kāya here, an anatomical body, is what takes food)

3. Shelter

4. Medicine

(here patigha is what medicine does, “warding off” painful body feelings)

9.1.5.3 - nānatta-saññānaṃ a-manasikārā: not paying attention to diverse perceptions

MN 137 explains it covers the 6 sense doors

(upekkhā nānattā: equanimity based on diversity)

(upekkhā ekattā: equanimity based on unity)

so if 5 sensory faculties are inactive, what do you think that means about 1st jhāna to 4th jhāna?

9.1.5.10 – 🛇👻 rūpa is not a-rūpa, 4 jhānas operate in rūpa

KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)

KN Iti 73 santatara

KN Iti 51 dhātu: property: rūpa-dhātu, a-rūpa-dhātu, nirodha

KN Snp 4.11 kalahavivāda (Quarrels & Disputes)

9.1.5.22 - (smd5) Misc.

MN 60 rebirth in a-rūpa realm, no problems of rūpa like swords, fighting

9.1.6 – Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness

TOC for details on smd6 in book Goldcraft

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.

9.1.7 – ākiñcaññā-(a)yatanaṃ: Dimension of nothingness

TOC for details on smd7 in book Goldcraft

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.

9.1.8 – Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception

TOC for details on smd5 in book Goldcraft

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.

9.1.9 – Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation

TOC for details on smd9 in book Goldcraft

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.

9.1.10 – A-nimitta: signless

sabba-nimittānaṃ a-manasi-kārā	paying no attention all signs,
a-nimittaṃ ceto-samādhiṃ upasampajja viharati.	they enter and remain in the sign-less undistractible-lucidity of mind.

9.2 – 9siv corpse stages

10 –

10.1 – eight and ten precepts, prerequisites for strong samādhi

16 – Ānā-pāna-s-sati: breath meditation

STED 16🌬️😤 instructions

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)