4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸🏛️ Goldcraft    🔗📝   🔝
 Goldcraft 1
    Goldcraft 1.1 – Introduction and overview
Goldcraft 2
    Goldcraft 2.1 – Khanti and undistractible-lucidty: The essence of Sammā Samādhi
Goldcraft 3
    Goldcraft 3.1 – Searching for the Anuruddha threshold
Goldcraft 4
    Goldcraft 4.1 – four exertions = right effort = vīriya
    Goldcraft 4.2 – four satipaṭṭhāna
    Goldcraft 4.3 – four jhānas
    Goldcraft 4.4 – iddhi-pāda: four power bases and ASND
    Goldcraft 4.5 – four brahma-vihāras: divine attitudes
Goldcraft 5
    Goldcraft 5.1 – 5 hindrances
    Goldcraft 5.2 – 5👑abi️: master of perception
    Goldcraft 5.3 – 5siv corpse stages for samādhi nimitta
Goldcraft 6
    Goldcraft 6.1 – 6ab⚡☸ higher knowledges
Goldcraft 7
    Goldcraft 7.1 – 🐉Unleash the hidden dragon
Goldcraft 8
    Goldcraft 8.1 – Abhibhāyatana: Dimensions of Mastery
    Goldcraft 8.2 – Vimokkha: Liberations
Goldcraft 9
    Goldcraft 9.1 – Nine meditative attainments, 4 jhānas and 5 formless dimensions
    Goldcraft 9.2 – 9siv corpse stages
Goldcraft 10
    Goldcraft 10.1 – eight and ten precepts, prerequisites for strong samādhi
Goldcraft 16 – Ānā-pāna-s-sati: breath meditation
Goldcraft 24 – jhāna all the time 24/7, all 4 postures
    Goldcraft 24.1 – 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘
    Goldcraft 24.2 – jhāna all the time 24/7
    Goldcraft 24.3 – Jhāna in all 4 postures
    Goldcraft 24.4 –You can hear sounds in the 4 jhānas
    Goldcraft 24.5 – learner's jhāna, impure jhāna, is still called "jhāna":
Goldcraft 31 – Thirty one flavors of asubha and cemetary
    Goldcraft 31.1 – a-subha as a more general category than 31asb body parts
    Goldcraft 31.2 – a-subha in EBT meditation refers to 31asb body parts
    Goldcraft 31.3 – 9siv = nine cemetary contemplations, are not asubha in EBT
    Goldcraft 31.4 – 5siv = five cemetary contemplations, are not asubha in EBT
Goldcraft 48 – More theory oriented topics
    Goldcraft 48.48 - The Physics of Jhāna
Goldcraft 100 – commentary

detailed TOC

 Goldcraft 1
    Goldcraft 1.1 – Introduction and overview
Goldcraft 2
    Goldcraft 2.1 – Khanti and undistractible-lucidty: The essence of Sammā Samādhi
Goldcraft 3
    Goldcraft 3.1 – Searching for the Anuruddha threshold
        Goldcraft 3.1.1 – proper way to eat: Eat for need, not for greed
            Goldcraft 3.1.1.1 – sutta passages on eating
            Goldcraft 3.1.1.5 – From Ajahn Mun biography
            Goldcraft 3.1.1.5.1 –arahant advice on proper way to eat
            Goldcraft 3.1.1.5.2 –Even near death, one meal a day and walking almsround
            Goldcraft 3.1.1.5.3 –{compassion for animals being eaten}
            Goldcraft 3.1.1.7 – eating misc.
                Goldcraft 3.1.1.7.8 - optimal eating strategy for yogi
        Goldcraft 3.1.2 – proper way to sleep
        Goldcraft 3.1.3 – proper way to chant, as part of integral samādhi
Goldcraft 4
    Goldcraft 4.1 – four exertions = right effort = vīriya
    Goldcraft 4.2 – four satipaṭṭhāna
    Goldcraft 4.3 – four jhānas
        Goldcraft 4.3.1 - j1🌘 First Jhāna
            Goldcraft 4.3.1.1 - vivicceva kāmehi = judicious-seclusion from sensual pleasures
            Goldcraft 4.3.1.1.5 – viveka = judicious-seclusion, discriminative separation
            Goldcraft 4.3.1.1.6 – kāma = desire for sensual pleasure
            Goldcraft 4.3.1.2 – vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas
            Goldcraft 4.3.1.3 -sa-vitakkaṃ sa-vicāraṃ =with directed-thought and evaluation
            Goldcraft 4.3.1.4 -viveka-jaṃ pīti-sukhaṃ = rapture and pleasure born from judicious-seclusion
            Goldcraft 4.3.1.5 - paṭhamaṃ jhānaṃ upasampajja viharati = he attains and lives in first jhāna
            Goldcraft 4.3.1.6 - MN 78 right effort purifying first jhana
            Goldcraft 4.3.1.7 – AN 4.14 right effort part 2, removes “wrong” version of right-resolve
            Goldcraft 2. Pahānap-padhānaṃ
            Goldcraft 1. Kāma-vitakkaṃ
            Goldcraft 2. Byāpāda-vitakkaṃ
            Goldcraft 3. Vihiṃsā-vitakkaṃ
            Goldcraft 4. Pāpake a-kusale
            Goldcraft 4.3.1.8 – physical body in bliss
            Goldcraft 4.3.1.9 – KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
            Goldcraft 4.3.1.12 – first jhāna is easy! holistic, easily accessible, gradual samādhi
            Goldcraft 4.3.1.13 – Speech ceasing in first jhāna
            Goldcraft 4.3.1.15 – Ekaggata jhāna factor allows “hearing” in jhāna
            Goldcraft 4.3.1.22 – first jhāna Misc.
        Goldcraft 4.3.2 - j2🌗 Second Jhāna
            Goldcraft 4.3.2.1 – vitakka + vicāra = directed-thought and evaluation
            Goldcraft 4.3.2.2 – vūpasamā = subsiding
            Goldcraft 4.3.2.3 – ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence
            Goldcraft 4.3.2.4 – cetaso ekodi-bhāvaṃ = his mind becomes singular in focus
            Goldcraft 4.3.2.6 – a-vitakkaṃ a-vicāraṃ = without directed-thought and evaluation
            Goldcraft 4.3.2.7 – samādhi-jaṃ pīti-sukham = [mental] rapture and [physical] pleasure
            Goldcraft 4.3.2.8 – dutiyaṃ jhānaṃ upasampajja viharati = he attains and lives in second jhāna
            Goldcraft 4.3.2.40 – 👑😶 Noble Silence, ariyo vā tuṇhī-bhāvo
            Goldcraft 4.3.2.50 – 2nd jhāna misc.
        Goldcraft 4.3.3 - j3🌖 Third Jhāna
            Goldcraft 4.3.3.1 – pītiyā ca virāgā = With [mental] rapture fading
            Goldcraft 4.3.3.2 –👁upekkhako ca viharati = he lives equanimously observing
            Goldcraft 4.3.3.3 – sato ca sam-pajāno = he is a rememberer and lucid discerner
            Goldcraft 4.3.3.4 – sukhañca kāyena paṭi-saṃ-vedeti = senses pleasure with body
            Goldcraft 4.3.3.5 – yaṃ taṃ ariyā ācikkhanti = the noble ones praise this
            Goldcraft 4.3.3.6 – ‘upekkhako satimā sukha-vihārī’ = "He lives happily.…"
            Goldcraft 4.3.3.7 – tatiyaṃ jhānaṃ upasampajja viharati = he attains and lives in third jhāna.
            Goldcraft 4.3.3.22 – 3rd jhāna misc.
        Goldcraft 4.3.4 - j4🌕 Fourth Jhāna
            Goldcraft 4.3.4.1 – SN 48.37 informs whether sensation is physical or mental
            Goldcraft 4.3.4.2 – sukhassa ca pahānā = abandoning pleasure
            Goldcraft 4.3.4.3 – dukkhassa ca pahānā = abandoning pain
            Goldcraft 4.3.4.4 – pubbeva so-manassa-do-manassānaṃ atthaṅgamā = previous abandoning of elated and distress...
            Goldcraft 4.3.4.5 –A-dukkham-a-sukhaṃ = neither pain nor pleasure
            Goldcraft 4.3.4.6 – 👁🐘 Upekkhā-sati-pārisuddhiṃ =  equanimous observation and remembering purified
            Goldcraft 4.3.4.7 – catutthaṃ jhānaṃ upasampajja viharati = lives in fourth jhāna
            Goldcraft 4.3.4.22 – fourth jhāna misc.
                Goldcraft 4.3.4.22.1 – breathing stops in 4th jhāna
                Goldcraft 4.3.4.22.3 – 4th jhāna is prerequisite for arahant?
    Goldcraft 4.4 – iddhi-pāda: four power bases and ASND
    Goldcraft 4.5 – four brahma-vihāras: divine attitudes
        Goldcraft 4.5.1 – Mettā🤝🤗: friendly-kindness
        Goldcraft 4.5.2 – Karuṇā👐😊: compassion
        Goldcraft 4.5.3 – Muditā😊: Rejoicing in skillful Dharmas
        Goldcraft 4.5.4 – Upekkhā🛆👁: equanimous-observation
        Goldcraft 4.5.5 – 4bv☮️ misc.
            Goldcraft 4.5.48 – frankk daily 4bv practice
Goldcraft 5
    Goldcraft 5.1 – 5 hindrances
    Goldcraft 5.2 – 5👑abi️: master of perception
    Goldcraft 5.3 – 5siv corpse stages for samādhi nimitta
Goldcraft 6
    Goldcraft 6.1 – 6ab⚡☸ higher knowledges
Goldcraft 7
    Goldcraft 7.1 – 🐉Unleash the hidden dragon
        Goldcraft 7.1.10 – The 4 jhānas have 7☀️ factors. Not 5
Goldcraft 8
    Goldcraft 8.1 – Abhibhāyatana: Dimensions of Mastery
    Goldcraft 8.2 – Vimokkha: Liberations
Goldcraft 9
    Goldcraft 9.1 – Nine meditative attainments, 4 jhānas and 5 formless dimensions
            Goldcraft 9.1.1 – first jhāna
            Goldcraft 9.1.2 – second jhāna
            Goldcraft 9.1.3 – third jhāna
            Goldcraft 9.1.4 – fourth jhāna
        Goldcraft 9.1.5 – ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space
            Goldcraft 9.1.5.1 - sabbaso rūpa-saññānaṃ samatikkamā: beyond form perception
            Goldcraft 1. What is the rūpa (form) that is being transcended?
            Goldcraft 9.1.5.2 - Paṭigha-saññānaṃ atthaṅgamā: impingement perceptions end
            Goldcraft 1. clothing
            Goldcraft 2. food
            Goldcraft 3. Shelter
            Goldcraft 4. Medicine
            Goldcraft 9.1.5.3 - nānatta-saññānaṃ a-manasikārā: not paying attention to diverse perceptions
            Goldcraft 9.1.5.10 – 🛇👻 rūpa is not a-rūpa, 4 jhānas operate in rūpa
            Goldcraft 9.1.5.22 - (smd5) Misc.
        Goldcraft 9.1.6 – Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness
        Goldcraft 9.1.7 – ākiñcaññā-(a)yatanaṃ: Dimension of nothingness
        Goldcraft 9.1.8 – Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception
        Goldcraft 9.1.9 – Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation
    Goldcraft 9.2 – 9siv corpse stages
Goldcraft 10
    Goldcraft 10.1 – eight and ten precepts, prerequisites for strong samādhi
Goldcraft 16 – Ānā-pāna-s-sati: breath meditation
            Goldcraft 16.000 – overview and features
                Goldcraft 16.000.1 – cutting off vitakka/thoughts
                Goldcraft 16.000.2 – ambrosia, peaceful, sublime dwelling
                Goldcraft 16.000.3 – Noble 👑, Brahma, pleasurable dwelling
                Goldcraft 16.000.4 – Even last breath at death is known!
                Goldcraft 16.000.5 – How does 16aps differ from other meditation methods?
            Goldcraft 16.0 – 🔬prelude to 16 steps
                Goldcraft 16.0.3 – 🧘 bending into a cross leg posture
                Goldcraft 16.0.4 – 🏃📐 straightening the body
                Goldcraft 16.0.5 – 🌬️😤 pari-mukhaṃ: what does ‘in front’ mean?
                Goldcraft 16.0.6 – 🌬🐘 Always ‘mindful’ of what?
            Goldcraft 16.1 – 🔬step 1: breathing long
            Goldcraft 16.2 – 🔬step 2: breathing short
            Goldcraft 16.3 – 🔬step 3: sensitive to entire body
                Goldcraft 16.3.3 – 409 CE Dhyāna Samādhi Sutra
                Goldcraft 16.3.5 – Buddha says kāya = physical body in 16aps context
                Goldcraft 16 APS step one and two
            Goldcraft 1. Earth-property
            Goldcraft 2. Water-property
            Goldcraft 3. Fire-property
            Goldcraft 4. Wind-property
            Goldcraft 5. Space-property
            Goldcraft 16.4 – 🔬step 4: pacify bodily co-activities
                Goldcraft 16.4.5 – Buddha glosses kāya-sankhāra
            Goldcraft 16.5 – 🔬step 5: sensitive to mental joy
            Goldcraft 16.6 – 🔬step 6: sensitive to physical pleasure
            Goldcraft 16.7 – 🔬step 7: sensitive to co-activities of mental experience
            Goldcraft 16.8 – 🔬step 8: pacifying co-activities of mental experience
            Goldcraft 16.9 – 🔬step 9: sensitive to 'mind'
            Goldcraft 16.10 – 🔬step 10: produce joy in the 'mind'
            Goldcraft 16.11 – 🔬step 11: make the 'mind' undistractible and lucid
            Goldcraft 16.12 – 🔬step 12: liberate the 'mind'
            Goldcraft 16.13 – 🔬step 13: continuously see impermanence
            Goldcraft 16.14 – 🔬step 14: continuously see dispassion
            Goldcraft 16.15 – 🔬step 15: continuously see cessation
            Goldcraft 16.16 – 🔬step 16: continuously see relinquishment [into nirvana]
            Goldcraft 16.100 – misc. on 16aps
                Goldcraft 16.100.1 – pāḷi suttas dealing with 16aps
                Goldcraft 16.100.2 – pāḷi audio dealing with 16aps
Goldcraft 24 – jhāna all the time 24/7, all 4 postures
    Goldcraft 24.1 – 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘
    Goldcraft 24.2 – jhāna all the time 24/7
    Goldcraft 24.3 – Jhāna in all 4 postures
    Goldcraft 24.4 –You can hear sounds in the 4 jhānas
    Goldcraft 24.5 – learner's jhāna, impure jhāna, is still called "jhāna":
Goldcraft 31 – Thirty one flavors of asubha and cemetary
    Goldcraft 31.1 – a-subha as a more general category than 31asb body parts
    Goldcraft 31.2 – a-subha in EBT meditation refers to 31asb body parts
    Goldcraft 31.3 – 9siv = nine cemetary contemplations, are not asubha in EBT
    Goldcraft 31.4 – 5siv = five cemetary contemplations, are not asubha in EBT
Goldcraft 48 – More theory oriented topics
    Goldcraft 48.48 - The Physics of Jhāna
            Goldcraft 48.48.1 - from jhānic impotence, to jhānic omnipotence
                Goldcraft 48.48.1.10 - jhānic impotence:
                Goldcraft 48.48.1.11 - the physics of jhāna
                Goldcraft 48.48.1.12 - jhāna equilibrium
                Goldcraft 48.48.1.13 - from jhānic impotence, to jhānic omnipotence
            Goldcraft 48.48.50 – misc. jhāna physics
Goldcraft 100 – commentary

Goldcraft: The Perfection of Samādhi

.
.

1 –

1.1 – Introduction and overview

The Goldcraft series on Samādhi

 The Goldcraft series on Samādhi:
Volume 1: Goldcraft - The Perfection of Samādhi
    A systematic manual on all the meditation techniques taught by the Buddha from the point of view of EBT suttas.
Volume 2: Gold Vol.2 - Counterfeit Gold, The Corruption of Samādhi
    Analysis and audits detailing how LBT scripture deviates from EBT definition of meditation techniques.
* title of book inspired by the similes from AN 3.101, AN 3.102, MN 140,
* order of chapters is non linear, numbers for chapters are designed to be easy to associate with the topic and massively cross reference within book with hyperlinks.

2 –

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

integral samādhi

3 –

3.1 – Searching for the Anuruddha threshold

Exploring the limits of how much food is really needed, how much sleep is really needed.

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

        Goldcraft 3.1.1 proper way to eat
            Goldcraft 3.1.1.1 sutta passages on eating
            Goldcraft 3.1.1.5 From Ajahn Mun biography
            Goldcraft 3.1.1.5.1 arahant advice on proper way to eat
            Goldcraft 3.1.1.5.2 Even near death, one meal a day and walking almsround
            Goldcraft 3.1.1.5.3 {compassion for animals being eaten}
            Goldcraft 3.1.1.7 eating misc.

3.1.1.1 – sutta passages on eating

(sorted list summary, followed by passage excerpts)
AN 3.16 STED formula for 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 STED formula + 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 STED formula + similes of medicine for wound and oil for axle
Vinaya (Pācittiya) 37, eating after solar noon

AN 3.16 STED eating

AN 3.16

Kathañ-ca, bhikkhave, bhikkhu
"And-how, monks, {does a} monk
bhojane mattaññū hoti?
eat (in) moderation ****?
Idha, bhikkhave, bhikkhu
Here, monks, a-monk
paṭisaṅkhā yoniso āhāraṃ āhāreti:
reflecting carefully (on) food (he) consumes:
‘neva davāya
'not (for) amusement,
na madāya
not (for) intoxication,
na maṇḍanāya
not (for) beautification,
na vibhūsanāya,
not (for) attractiveness,
yāva-deva imassa kāyassa ṭhitiyā yāpanāya
only-for this body's maintenance (and) nourishment,
vihiṃs-ūparatiyā
injury-avoidance [from under eating],
brahmacariy-ānuggahāya,
[for] assisting (the) holy-life,
iti purāṇañca vedanaṃ paṭihaṅkhāmi,
[thinking:] thus old feelings [of hunger] I-will-terminate,
navañca vedanaṃ na uppādessāmi,
new feelings [of overeating] I-will-not-arouse,
yātrā ca me bhavissati anavajjatā ca
{and} healthy I will-become, blamless and
Phāsu-vihāro cā’ti.
(in) comfort (I) dwell ****.
Evaṃ kho, bhikkhave, bhikkhu
Thus indeed, monks, a-monk
bhojane mattaññū hoti.
eat (in) moderation ****.

AN 5.207 Rice Porridge

AN 5.207 (B.Bodhi trans.)...five benefits in rice porridge...
(1) It stills hunger,
(2) dispels thirst,
(3) settles wind,
(4) cleans out the bladder,
(5) and promotes the digestion of the remnants of undigested food.

AN 5.208 Brushing your teeth

AN 5.208 (B.Bodhi trans.)...five dangers in not brushing one’s teeth...
(1) It is bad for one’s eyes;
(2) one’s breath stinks;
(3) one’s taste buds are not purified;
(4) bile and phlegm envelop one’s food;
(5) and one’s food does not agree with one.
{... 5 benefits listed are the opposite ... }

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

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a monk often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …
You should read all 7 perceptions because they’re related.

AN 8.41 arahant eating once per day, 8 precepts

AN 8.41
“(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time.
Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time.
I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses.”

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

SN 35.239
SN 35.239
Ekottarik-āgama 21.6, || to SN 35.239
(AN 3.16 STED eating formula)
“How is a monk moderate in eating? In this regard he takes his food, thinking where it has come from, and not in order to become plump and beautiful. He eats only with a view to supporting the body and keeping the four physical elements in shape, reflecting: Now I should check former pangs of hunger and prevent new ones from arising, letting the body have enough strength to practise the Noble Path and lest the holy life be impeded;
Just as a person anoints a wound only for the purpose of enabling it to heal,
take for example a bad abscess that has developed on a man or woman’s body to which a salve is applied for the sole purpose of occasioning a cure. Similarly, O monks, a monk is moderate in eating, thinking where the food that he is taking has come from; he does not take it in order to become stout … and he eats only with a view to supporting the body … lest the holy life be impeded.
or just as one greases an axle only for the sake of transporting a load, so a bhikkhu, reflecting wisely, takes food … for assisting the holy life. It is in this way, bhikkhus, that a bhikkhu is moderate in eating.
Take again for example, a cart carrying heavy loads. Its wheels are greased for the sole purpose of delivering heavy loads at their destinations. Similarly, a monk is moderate in eating, thinking … he does not take food in order to become stout … Thus a monk is moderate in eating.

MN 3 valuing practice over eating

MN 3
3. “Now, bhikkhus, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two bhikkhus arrived [13] hungry and weak, and I told them: ‘Bhikkhus, I have eaten…had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life.’ Then one bhikkhu thought: ‘The Blessed One has eaten…had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away…But this has been said by the Blessed One: “Bhikkhus, be my heirs in Dhamma, not my heirs in material things.” Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak.’ And instead of eating that almsfood he passed that night and day hungry and weak. Then the second bhikkhu thought: ‘The Blessed One has eaten…had what he needed, but there is this almsfood of the Blessed One left over to be thrown away…Suppose that I eat this almsfood and pass the night and day neither hungry nor weak.’ And after eating that almsfood he passed the night and day neither hungry nor weak. Now although that bhikkhu by eating that almsfood passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me. Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy.52 Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’”

MN 12 eating too little not helpful

MN 12
52. “Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’195 They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sāriputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.
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56. “Yet, Sāriputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.

MN 27 eating as part of monastic training rules

MN 27
He practises eating only one meal a day, abstaining from eating at night and outside the proper time.

MN 55 kamma of offering meat to monks

MN 55

MN 65 eating once per day preferred, twice if necessary

MN 65
To Bhaddāli
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I eat at a single session. By so doing, I am free from illness and affliction, and I enjoy lightness, strength, and a comfortable abiding.660 Come, bhikkhus, eat at a single session. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.”
3. When this was said, the venerable Bhaddāli told the Blessed One: “Venerable sir, I am not willing to eat at a single session; for if I were to do so, I might have worry and anxiety about it.”661
“Then, Bhaddāli, eat one part there where you are invited and bring away one part to eat. By eating in that way, [438] you will maintain yourself.”
“Venerable sir, I am not willing to eat in that way either; for if I were to do so, I might also have worry and anxiety about it.”662

MN 70 why you shouldn't eat after noon

MN 70
At Kīṭāgiri
1. THUS HAVE I HEARD. On one occasion the Blessed One was wandering in the Kāsi country together with a large Sangha of bhikkhus. There he addressed the bhikkhus thus:
2. “Bhikkhus, I abstain from eating at night. By so doing, I am free from illness and affliction, and I enjoy lightness, strength, and a comfortable abiding. Come, bhikkhus, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.”696
“Yes, venerable sir,” they replied.
3. Then, as the Blessed One was wandering by stages in the Kāsi country, he eventually arrived at a Kāsi town called Kīṭāgiri. There he lived in this Kāsi town, Kīṭāgiri.
4. Now on that occasion the bhikkhus led by Assaji and Punabbasuka were residing at Kīṭāgiri.697 Then a number of bhikkhus went and told them: “Friends, the Blessed One and the Sangha of bhikkhus now abstain from eating at night. By so doing, they are free from illness and affliction, and they enjoy health, strength, and a comfortable abiding. Come, friends, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.” [474] When this was said, the bhikkhus led by Assaji and Punabbasuka told those bhikkhus: “Friends, we eat in the evening, in the morning, and in the day outside the proper time. By so doing, we are free from illness and affliction, and we enjoy lightness, strength, and a comfortable abiding. Why should we abandon [a benefit] visible here and now to pursue [a benefit to be achieved] at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time.”
5. Since the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One. After paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we were unable to convince the bhikkhus led by Assaji and Punabbasuka, we have reported this matter to the Blessed One.”
6. Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhus led by Assaji and Punabbasuka in my name that the Teacher calls them.”
“Yes, venerable sir,” he replied, and he went to the bhikkhus led by Assaji and Punabbasuka and told them: “The Teacher calls you, friends.”
“Yes, friend,” they replied, and they went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then said: “Bhikkhus, is it true that when a number of bhikkhus went and told you: ‘Friends, the Blessed One and the Sangha now abstain from eating at night…Come, friends, abstain from eating at night [475]…,’ you told those bhikkhus: ‘Friends, we eat in the evening…Why should we abandon [a benefit] visible here and now to pursue [a benefit to be achieved] at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time’?”—“Yes, venerable sir.”
“Bhikkhus, have you known me to teach the Dhamma in such a way as this: ‘Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase’?”698—“No, venerable sir.”
7. “Bhikkhus, have you not known me to teach the Dhamma in such a way as this: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase.699 Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase’?”—“Yes, venerable sir.”
8. “Good, bhikkhus.700 And if it were unknown by me, unseen, unfound, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be fitting for me, not knowing that, to say: ‘Abandon such a kind of pleasant feeling’?”—“No, venerable sir.”
“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling [476], unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of pleasant feeling.’
“If it were unknown by me, unseen, unfound, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be fitting for me, not knowing that, to say: ‘Enter upon and abide in such a kind of pleasant feeling’?”—“No, venerable sir.”
“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of pleasant feeling.’
9. “If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of painful feeling.’
“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of painful feeling.’
10. “If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of neither-painful-nor-pleasant feeling.’
“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: [477] ‘Enter upon and abide in such a kind of neither-painful-nor-pleasant feeling.’
11. “Bhikkhus, I do not say of all bhikkhus that they still have work to do with diligence; nor do I say of all bhikkhus that they have no more work to do with diligence.

MN 77 even in one meal, the buddha eats little

MN 77
8. “Venerable sir, I see five qualities in the Blessed One because of which his disciples honour, respect, revere, and venerate him, and live in dependence on him, honouring and respecting him. What are the five? First, venerable sir, the Blessed One eats little and commends eating little; this I see as the first quality of the Blessed One because of which his disciples honour, respect, revere, and venerate him, and live in dependence on him, honouring and respecting him.

SN 3.13 moderation in eating good for health

SN 3.13
At Sāvatthī. Now on that occasion King Pasenadi of Kosala had eaten a bucket measure of rice and curries.
Then, while still full, huffing and puffing, the king approached the Blessed One, paid homage to him, and sat down to one side.

Then the Blessed One, having understood that King Pasenadi was full and was huffing and puffing, on that occasion recited this verse:

“When a man is always mindful,
Knowing moderation in the food he eats,
His ailments then diminish:
He ages slowly, guarding his life.”

SN 12.63 son's flesh, not for pleasure

SN 12.63
And how is physical food to be regarded? Suppose a couple, husband & wife, taking meager provisions, were to travel through a desert. With them would be their only baby son, dear & appealing. Then the meager provisions of the couple going through the desert would be used up & depleted while there was still a stretch of the desert yet to be crossed. The thought would occur to them, 'Our meager provisions are used up & depleted while there is still a stretch of this desert yet to be crossed. What if we were to kill this only baby son of ours, dear & appealing, and make dried meat & jerky. That way — chewing on the flesh of our son — at least the two of us would make it through this desert. Otherwise, all three of us would perish.' So they would kill their only baby son, loved & endearing, and make dried meat & jerky. Chewing on the flesh of their son, they would make it through the desert. While eating the flesh of their only son, they would beat their breasts, [crying,] 'Where have you gone, our only baby son? Where have you gone, our only baby son?' Now what do you think, monks: Would that couple eat that food playfully or for intoxication, or for putting on bulk, or for beautification?

No, lord.

Wouldn't they eat that food simply for the sake of making it through that desert?

Yes, lord.

"In the same way, I tell you, is the nutriment of physical food to be regarded. When physical food is comprehended, passion for the five strings of sensuality is comprehended. When passion for the five strings of sensuality is comprehended, there is no fetter bound by which a disciple of the noble ones would come back again to this world.

SN 35.239 similes of medicine for wound and oil for axle

SN 35.239

Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya;
It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.
evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
In the same way, a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.
That’s how a monk eats in moderation.

Vinaya (Pācittiya) 37, eating after solar noon

eating at wrong time [after solar noon, before sunrise] against vinaya
pi-tv-bu-vb-pc37 (Pācittiya) 37
...The group of seventeen monks told this matter to the group of six monks.
“Then do you, your reverences, eat a meal at the wrong time?”
“Yes, your reverences.”
The group of six monks looked down upon, criticised, spread it about,...

3.1.1.5 – From Ajahn Mun biography

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3.1.1.5.1 –arahant advice on proper way to eat

Walking meditation must be practiced in a calm, self-composed manner. Use mindfulness to focus your attention directly on the task you have set for yourself. If you’re investigating the nature of the khandhas or the conditions of the body, or simply concentrating on a specific Dhamma theme, then make sure mindfulness is firmly fixed on that object. Don’t allow your attention to drift elsewhere. Such negligence is characteristic of one having no solid spiritual basis to anchor him, and thus lacking a reliable inner refuge. Mindful awareness should attend each and every movement in all your daily activities. Don’t perform these actions as though you are so sound asleep that you have no mindful awareness of how your body tosses about, or how prolifically your sleeping mind dreams. Going on your morning almsround, eating your food, and relieving yourself: in all such basic duties you should adhere strictly to the traditional practices of the Lord Buddha’s Noble disciples. Never behave as though you lack proper training in the Teaching and the Discipline. Always conduct yourself in the manner of a true samaṇa27 with the calm, peaceful demeanor expected of one who ordains as a disciple of the Lord Buddha. This means maintaining mindfulness and wisdom in every posture as a way of eliminating the poisons buried deep within your heart. Thoroughly investigate all the food you eat. Don’t allow those foods that taste good to add poison to your mind. Even though the body may be strengthened by food that’s eaten without proper investigation, the mind will be weakened by its damaging effects. By nourishing your body with food that is eaten unmindfully, you will, in effect, be destroying yourself with nourishment that depletes your mental vitality.

A samaṇa must never endanger his own well-being or the well-being of others by shamefully accumulating kilesas; for, not only do they harm him, but they can easily mushroom and spread harm to others as well. In the view of the Buddha’s Noble disciples, all mental defilements are to be greatly feared. Utmost care should be taken to ensure that the mind does not neglect to check any outflow of the kilesas, for each one acts like a sheet of fire destroying everything in its path. The Noble Dhamma, practiced by all of the Lord Buddha’s Noble disciples, emphasizes scrupulous self-discipline at all times and under all conditions – whether walking, standing, sitting, lying down, eating or relieving oneself; and in all of one’s conversations and social interactions. Inattentive, undisciplined behavior is a habit of the kilesas, leading to unwholesome thoughts, and thus, perpetuating the cycle of birth and death. Those wishing to escape from the cycle of rebirth should avoid such deplorable habits. They merely lead deeper into the abyss, eventually causing one to become that most undesirable of persons – a wretched samaṇa. No one wishes to partake of wretched food; no one wishes to reside in a wretched house; and no one wishes to dress in wretched clothes, or even look at them. Generally, people detest and shun wretched things – how much more so a wretched person with a wretched mind. But the most abhorrent thing in the world is a wretched samaṇa who is ordained as a Buddhist monk. His wretchedness pierces the hearts of good and bad people alike. It pierces the hearts of all devas and brahmas without exception. For this reason, one should strive to be a true samaṇa exercising extreme care to remain mindful and self-disciplined at all times.

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

As he finished speaking, he made a similar remark to the one he previously made at Wat Chedi Luang monastery in Chiang Mai. He said, in effect, that this talk would be the ‘final encore’ of his old age – never would he give another such talk. His words that night were prophetic, because from that day on he never gave another profound and lengthy exposition of Dhamma. One month later his illness began, and his health steadily declined until he finally passed away.
Despite the physical difficulties he suffered as a result of that degenerative disease, he insisted on making the effort to walk to the village for almsround and continued eating only one meal a day from his alms bowl, as he always had. He did not simply abandon these practices. Eventually, when he felt that he could no longer walk the entire distance, he made an effort to walk at least halfway through the village before returning to the monastery. Seeing that so much walking caused him great difficulty, lay supporters and senior monks conferred and decided to invite him to walk only as far as the monastery gate, where offerings of food would be placed in his bowl. Had they requested him to abstain altogether from going on almsround, he would surely have demurred – so long as he was still physically able, he felt obliged to continue. So everyone had to respect his wishes. They wanted to avoid doing anything that might conflict with his resolute temperament. He continued walking to the front gate for alms until he became too weak to make it there and back. At that point, he began walking only as far as the refectory to collect alms. Only when he could no longer walk at all did he stop going for alms. Even then, he continued to eat just one meal a day, which he took in his alms bowl. The rest of us had to respect his wishes each time. We were all amazed at the endurance of this noble sage who, refusing to forsake his fighting spirit, conceded nothing to the kilesas.

As for the rest of us, we would probably be so dispirited at the very first sign of sickness that someone would have to carry us to the refectory to eat. It is truly disgraceful: the kilesas always laughing at us as we lie hopelessly on their chopping block, waiting for them to shred us to pieces like so much raw meat. What a pathetic sight! Here we are full-fledged human beings willingly putting ourselves at the mercy of the kilesas. All of us who carry this shame on our conscience should stop and reflect on Ācariya Mun’s mode of practice. We can then adopt it to safeguard us in our struggle with these defilements. In that way, we will always remain faithful to our Buddhist principles – instead of just being the kilesas’ whipping boys.

Eventually, Ācariya Mun’s condition became so serious that the rest of us felt obliged to undertake certain precautions. We quietly arranged for groups of three or four monks to keep a vigil every night sitting beneath his hut. We arranged this ourselves without informing him, though he may have been intuitively aware of it. We were concerned he might forbid us to do it, reasoning that it was a burden on the monks and thus an unnecessary nuisance. Every night small groups of monks took turns, sitting silently beneath his hut in continuous shifts that lasted until dawn. Each group stayed for several hours until it was replaced by the next. This routine was already well established by the beginning of the rainy season retreat that year. When it became obvious that his illness had become very debilitating, we conferred among ourselves and decided to request his permission for two monks to be allowed to sit in meditation on his verandah. With his consent, two monks were always seated on his verandah from then on, and two more were seated down below. Besides the regular shifts of monks who kept watch on him, others were quietly overseeing the whole arrangement throughout the night.

3.1.1.5.3 –{compassion for animals being eaten}

The end of the rains retreat saw an increasing number of senior disciples begin arriving from their own retreat locations to pay him their respects and help look after his needs. By that time his condition was critical, and becoming more and more unstable by the day. Eventually, he called all his disciples together one day to remind them of the proper way to handle his impending death.
“My illness has now reached its final stage. It is time to think about what will happen when I die – preparations must be made in time. As I’ve told you many times, I am going to die – this much is certain. My death is destined to be a major event affecting not only the general public, but animals as well. I want you to know that I do not wish to die here at Ban Nong Pheu. If I die here, it will be necessary to slaughter large numbers of farm animals in order to feed all the people coming to my funeral. I am only one dying person, but the death of this one person will in turn cause the deaths of a great many animals. Crowds of people will travel here to attend my funeral, but there’s no market in this village where foodstuffs can be purchased. Since ordaining as a monk I have never for a moment considered doing harm to any animal, to say nothing of killing them. Compassion has always been the foundation of my conscious existence. I am continuously extending the spirit of loving kindness and dedicating the fruits of my merit to all living beings without exception. I do not want to see any animal lose the life it cherishes so dearly. I could never countenance having my own death become a source of enmity between myself and the world’s animals.

“I want you to take me to Sakon Nakhon so I can die there. That town has a large marketplace, so my death should not affect the lives of so many animals. I have yet to die, but monks and lay people are already arriving here in a steady stream, their numbers increasing each day – clear evidence of the scale of the problem. Now think of how many people will come when I finally do die. Many people will mourn my death, but that is not my concern. I am ready for death – whenever and wherever it happens. I have no regrets about parting with my body. Having already investigated it thoroughly, I know that it is merely a combination of elements that have joined together temporarily, only to break apart again and revert back to their original elemental nature. What is there to be attached to? What I am concerned about is safeguarding the local farm animals so they won’t have to perish as well. I don’t want to see animal carcasses laid out for sale all up and down the roadsides here. That would be extremely regrettable. Fortunately, it’s not too late to remedy the situation. I am asking that you arrange for my departure as soon as possible for the sake of all those animals that would otherwise die as a result of my death. It is my express wish that their lives be protected. Does anyone have anything to say? If so, speak up now.”

Not a single person in the group spoke up. A atmosphere of quiet despair pervaded the assembly. As the Buddha said: yampiccaṃ na labhati tampi dukkhaṃ: not getting what one wants is truly a form of dukkha. Everyone realized that whether he went to Sakon Nakhon or remained at Ban Nong Pheu, in either case the situation was hopeless – he was going to die. So the meeting remained silent. There was just no way to resolve this dilemma. In the end, everyone willingly agreed to his request.

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3.1.1.7 – eating misc.

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3.1.1.7.8 - optimal eating strategy for yogi
Most important part of all, your motivation and attitude while eating
* memorize the STED formula for eating from AN 3.16. “...eating not for play, intoxication, … only to sustain body and nutrition to support spiritual practice…”
* recite formula before you eat
* recite it at least once while you’re eating it, preferably with every refill or new dish you eat or drink
* recite it at least once after you’re done with your meal
* When you recite the eating formula, use vitakka, vicāra, upekkha.
If you recite mindlessly, not pondering the meaning of what you’re saying, that’s just vitakka, thinking at a superficial level.
You only thought about what you’re reciting to the extent that you know you memorized something correctly and recited it correctly.
Using Vicāra means you ponder the meaning of what you’re reciting.
Using upekkha means your vicāra and Dharma investigation, that pondering is powered by jhāna samādhi, so you not only understand theoretically, but you understand directly at a deep level.
Deep enough that it affects your view, your motivation, your habits around eating.

* along with reciting the formula, also use some visualizations from other sutta passages on eating that are helpful. For example, this only takes a second to do, I visualize the simile from SN 12.6363.1. I visualize a family member, or a close friend, being cut into a thousand pieces of jerky, and I have to live on that to sustain my spiritual practice. There’s no way I overeat or eat for fun and pleasure when I do that visualization, and it only takes a second to do so there’s no excuse to not do it.

Allowable eating period is between local time 6am and 12 noon.
Out of the 24 hour day:
* 6 hour eating period
* 18 hour fasting period, no food, only water.
* Eat in either two sessions, or one session, depending on energetic requirements for the day.
Daily energy requirements will depend on one's activity, also weather.
In cold winter, you may need to eat more for example.
If you study suttas intensely, deep thinking burns calories like you wouldn't believe.

Advantages of eating in two sessions instead of one:
Because you have two opportunities to replenish energy, you can undereat a little bit each session.
So right after eating a meal, you could do sitting meditation and you wouldn't feel uncomfortable.
Eating in one session, you feel pressure to get both a proper mix and enough of all the nutrients so you have enough energy to sustain a 24 hour period.

Never overeat, whether you eat one session or two.
When you overeat, it just stresses your body without gaining what you had hoped to gain, which is extra energy that will give you better energy throughout 24 hour period. Instead, it feels like it just saps your energy in many ways:
* your body doesn't know what to do with surplus food, so more energy to excrete it or store it in liver or fat
* you feel sluggish and unable to do sitting meditation for 2 to 3 hours after overeating.

How not to overeat: this takes much trial and error. But in general, if you wait to get the bodily sensation of overeating, you've already been overeating for a while. Eating more slowly helps to dampen that effect.

There’s a wonderful invention, it’s called a refrigerator.
Don’t use the rationalization of food will go to waste if you don’t overeat.
You only end up wasting energy of your mind and body from having to deal with stress of food coma from overeating.
Also, if you have leftover to put in the fridge, it saves you some time for part of the next day’s meal. If you overeat now, the food tastes terrible. If you eat the leftover tomorrow, the same leftover food will taste great because you’ll be hungry then and need those nutrients. If you overeat that food now, it tastes horrible because your body is trying to tell you “don’t do it!” because the body will waste energy having to store surplus food or excrete it, and make you feel sluggish and useless for a few hours.

natural way of fasting and eating one session a day
Don’t eat your first session of the day until you feel hungry and really need the energy.
If you’re on a meditation retreat where you don’t have to do anything except jhāna, you’ll find your eating window gradually shrinks, and the amount of food you feel you need also shrinks.
When it feels comfortable, try eating one session that day.
If you have strong fourth jhāna, perhaps somedays you’re so energetic you don’t even feel the need to sleep or eat.
On the flip side, if your health is such that it’s not ready to eat less, then doing so can be detrimental.

How do you know if you're really hungry?

0) mental craving - either from habit, or just mentally craving delicious food. This comes not from energetic and nutritional need, just from 5kg and kāma 💘💃‍ sensual desire for pleasure.
1) stomach grumbling from being empty
2) body getting cold, have difficulty maintaining comfortably warm level of body heat
3) energy level weak - even walking, standing, staying awake becomes difficult. Science calls this low blood sugar.

#3 is really the one you really have to be concerned about.
#2, you can wear more layers of clothing, and do the exercise such as 🏃👨‍🍳🥧 to warm up the body, easily maintainable for 30-90 minutes, because you're only using about 10% more exertion than walking.
with #1, if you have plenty of body fat reserves, you can safely ignore stomach grumbling. If you do a gentle exercise like 🏃👨‍🍳🥧, it will smooth out the process of your body kicking into burning body fat for energy reserves.
#0 requires you to learn to distinguish between craving certain nutrients for real need, such as getting enough vitamin C so you don't get scurvy, enough sugar, protein and healthy dietary fat so you have smooth burning energy reserves throughout a 24hr day cycle.

Yogi diet success stories

https://notesonthedhamma.blogspot.com/2019/05/eating-in-one-session-day-success.html

3.1.2 – proper way to sleep

sleep😴


jāgara ⊜ and closedly related topics

sleep😴: proper way of sleeping.
thina-middhaṃ🥱: methods to deal with sloth & torpor and drowsiness.
jāgara: all the sutta passages on wakefulness.
maraṇa-s-sati 💀: a prime motivator for jāgara.



suttas on Sleeping and wakefulness

AN 3.16 proper way to sleep (daily schedule), eat, guard sense doors
AN 3.108 no satiation from sleep, liquor, sex
AN 4.246 Lying Postures: corpse (on back), hedonist (left side), lion (right), Buddha (4 jhānas)
AN 5.137 intent for nirvana makes one sleep little
AN 5.210 benefits of sleeping with S&S🐘💭 : sleep & wake well, gods protect, no emit semen
AN 6.17 Buddha sleeps little, divine eye looking at sleepy head novices
AN 6.20 marana sati day to night transition
AN 7.61 buddha teaches moggallana 7 ways to ward off drowsiness
SN 20.8 ‘We use wood blocks as pillows, and meditate diligently.’

(non buddhist) Ayurveda - Tripods of Ayurveda:

sleeping on the right side is the most relaxing and good for yoga.
On the left, it is most digestive and increases interest in food, sleep and sex.
Sleeping on the back indirectly and on the stomach directly encourages disease.
Sleeping with crown of the head facing east and feet into the west promotes the best meditative sleep.

It is good to have a wash before bedtime.
There are suggestions which states eat light in the night and try to eat earlier.
For those who have difficulty in sleeping Ayurveda recommends oil massage especially with aroma oils
and also listening to pleasant music helps you to retire with peace.
In Ayurveda there is different time which results in varying sleep patterns.
From 6 to 10 in the evening Kapha dosha is predominant, which facilitates falling asleep.
From 10 o’clock onwards is Pitta time, when mental experiences should be being processed during sleep.

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

🚣‍

4 –

4.1 – four exertions = right effort = vīriya

4.2 – four satipaṭṭhāna

4.3 – four jhānas

4.3.1 - j1\xED\xA0\xBC\xED\xBC\x98 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

        Goldcraft 4.3.1 j1🌘 First Jhāna
            Goldcraft 4.3.1.1 vivicceva kāmehi = judicious-seclusion from sensual pleasures
            Goldcraft 4.3.1.1.5 viveka = judicious-seclusion, discriminative separation
            Goldcraft 4.3.1.1.6 kāma = desire for sensual pleasure
            Goldcraft 4.3.1.2 vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas
            Goldcraft 4.3.1.3 sa-vitakkaṃ sa-vicāraṃ =with directed-thought and evaluation
            Goldcraft 4.3.1.4 viveka-jaṃ pīti-sukhaṃ = rapture and pleasure born from judicious-seclusion
            Goldcraft 4.3.1.5 paṭhamaṃ jhānaṃ upasampajja viharati = he attains and lives in first jhāna
            Goldcraft 4.3.1.6 MN 78 right effort purifying first jhana
            Goldcraft 4.3.1.7 AN 4.14 right effort part 2, removes “wrong” version of right-resolve
            Goldcraft 4.3.1.8 physical body in bliss
            Goldcraft 4.3.1.9 KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
            Goldcraft 4.3.1.12 first jhāna is easy! holistic, easily accessible, gradual samādhi
            Goldcraft 4.3.1.13 Speech ceasing in first jhāna
            Goldcraft 4.3.1.15 Ekaggata jhāna factor allows “hearing” in jhāna



Essence of j1🌘 First Jhāna

From studying every reference to STED 4j🌕 formula, and examining what happens right before first jhāna, we can see the pattern.

Before one has mastered the skill of stopping internal dialogue at will, entering the 👑😶 noble silence of 2nd jhāna where V&V💭 are shut off and replaced by subverbal awareness and investigation of S&S🐘💭 , one first has to:

0. Understand and memorize the 7sb☀️ awakening factors. Especially SN 46.3. Every meditation technique, including those that use V&V skillfully in first jhana, rely on that as the underlying structure. The 4 jhānas are the 6th factor, samādhi-sambojjhanga, shown clearly in DN 2.

1. Understand the danger, the dukkha, and disadvantages of 5kg and 5niv⛅ . V&V💭 has a large role in accomplishing this, so one should not be too greedy and shoot for 4th jhāna or 2nd jhāna before mastering first jhāna and how to use first jhāna's V&V💭 skillfully.

2. Before one can completely shut off internal dialogue of V&V💭 , one first has to learn how to replace askusala/unskillful v&v with skillful v&v, and then attenuate the v&v so it doesn't block passaddhi/pacification awakening factor and the pīti & sukha (rapture and pleasure) of first jhāna. See MN 19 and vitakka & vicāra in first jhāna.

2b. Remember what 'gradual' means. You have to walk before you can run, and you have to first get rid of akusala vitakka and replace them right away with kusala vitakka (section 2). There's even samādhi in 3 ways to describe an intermediate stage between first and second jhāna for how vicāra is used before being dropped (or more accurately, sublimated). Living beings spent entire lifetimes thinking all the time, the Buddha designed a gradual training system, and he doesn't expect you completely eliminate v&v all at once.

3. The way to stabilize and prolong first jhāna, is by learning how to use V&V💭 skillfully to direct the mind to inspiring themes to stoke the fire of first jhāna and keep it burning. Suttas such as MN 20, SN 47.8, SN 47.10, SN 46.3, AN 6.10, AN 8.30 are a few such examples.

4. How do you know if you are on the right track for first jhāna? The most important part of first jhāna is not samatha kung fu, but the correct understanding of section #1 (seeing dukkha in 5kg...). The internal test to verify oneself (MN 14), do you genuinely reject 5kg 5 cords of sensual pleasure because rapture & pleasure of first jhāna is much more enticing not just because of the bliss, but because you truly see it doesn't have the drawbacks of 5kg? A samatha kung fu expert who can sit for 5 hours straight and blank their mind out, but then they still lust after sex and 5 cords of sense pleasure, they completely miss the essence of genuine first jhāna. Samatha and Vipassana need to be conjoined and balanced. Genuine EBT jhāna does this.

5. This is why you should be very wary of following non EBT samādhi systems that falsely claim to be genuine jhāna, but tends to segregate samatha from vipassana and overly emphasize samatha kung fu for first jhāna. V&V💭 has an important role to play in this stage of development, and cutting off v&v (by redefining it as 'placing the mind' or 'initial application') is cutting off one's fuel for jhāna (see section 3). How self defeating is that?

Physical side of first jhāna

The above summarises the essentials on the mental side of things.
As far as the physical side, how to pacify (kāya-passaddhi) the body to induce sukha and samādhi-sambojjhanga of first jhāna, see 5🌊, 16🌬️😤‍ especially steps 3 and 4.
Read Jhāna-constipation ⛜🌊 for brutally effective ways to cure jhāna-constipation.



4.3.1.1 - vivicceva kāmehi = judicious-seclusion from sensual pleasures

frequently contrasted against 5kg. Ariya still tempted by sensuality until they attain jhanas MN 14, MN 75 (buddha, leper, life as prince).


"vivicc’eva kāmehi" from STED 1st Jhāna = secluded from desire for five cords of sensual pleasures ( 5kg )

seclusion from desire for sensual pleasure,
seclusion from desire for sensual pleasure objects.
The desire is the problem, not the sensual objects, AN 6.63.

Surveying every reference to first jhāna formula in the suttas,
you can verify it yourself.
Whenever first jhāna occurs in a gradual samādhi training sequence,
the kāmā/kāmehi being referenced will also be explicitly explained prior to first jhāna formula in the form of:
1. kāma sankappo or kāma vitakka, desire of sensual pleasure
in opposition to nekkhamma sankappo/vitakka (renunciations thoughts and resolves). (AN 6.73, AN 6.74, AN 6.75).
2. 5kg = panca kāma-guṇā = 5 sensuality strings (to desirable objects, not just any object).
3. kāma-c-chanda, the first of the 5niv⛅ = pañca nīvaraṇā = 5 hindrances, which also points back to 5kg.
4. kāma, rāga, or lobha of the 3am😈🌱 = 3 a-kusala mulani = 3 un-skillful roots, The Unholy Trinity, aka 3aggi🔥 (fires).

⛔ Athough kāma(ā) in some contexts in Theravada scripture can mean objects of the 5 senses,
in first jhāna context kāmā (plural) refers specifically to 5kg , desired pleasing objects, not just any object.
Abhidhamma Vibhanga agrees with AN 6.63, essentially is a slurp🥤 of (1) and (2).
So do the glosses for KN Pe, Vimt. , Vism. 4.8.11.

kāma 4 – Comprehensive gloss of vivicc’eva kāmehi from STED 1st Jhāna
    kāma 4.1 – ✅EBT gloss of vivicc’eva kāmehi
    kāma 4.2 – ✅LBT gloss of vivicc’eva kāmehi

See kāma 💘💃‍ for more general and detailed treatment of subject, with manual for destroying lust.



4.3.1.1.5 – viveka = judicious-seclusion, discriminative separation

see viveka for details.

4.3.1.1.6 – kāma = desire for sensual pleasure

‘kāmehi’ is primarily is a slurp🥤 for 5kg , or more comprehensively as kāma 💘💃‍ .

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

viveka already covered.
akusala Dharmas primarily is a slurp🥤 for 5niv⛅ hindrances, but of course can refer to any other unskillful Dharma.

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

covered in great detail here: V&V💭 and here: comprehensive survey of vitakka & vicāra in first jhāna
the thoughts are verbal , linguistic, mental talk based on skillful ☸Dharma .

What is the content of vitakka (directed thought) in first jhana?
MN 19 the 3 thoughts corresponding to samma sankappo
MN 78 sankappo and vitakka equivalent in jhanas. Akusala sankappo ceases in first jhana, but kusala sankappo doesn’t cease until 2nd jhana, so use your brain and make the crystal clear deduction: kusala sankappo is still active in first jhana in the form of “sa vitakka sa vicara”.
MN 125 first jhana omitted from 4 jhana section to illustrate droppng out of wrong thoughts
AN 6.73 wrong resolves abandoned is prerequisite to first jhana
AN 6.74 wrong resolves abandoned is prerequisite to first jhana
AN 6.75 stealthy first jhana has 3 right thoughts
AN 8.30 8 valid thoughts of great man that is valid vitakka in first jhana. See 8th thought, difference between proliferation and thinking in hierarchy of MN 18

KN Pe 7.72: gloss of V&V and 4 jhānas
V&V💭\xED\xA0\xBD\xED\xB4\x97simile of bird corrupted by vism.

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

AN 5.176 (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)
(these 5 things not present in pīti/rapture)
(1. Kāma’s dukkha & domanassa)
(2. Kāma’s sukha & somanassa)
(3. A-kusala dukkha & domanassa)
(4. A-kusala sukha & somanassa)
(5. Kusala dukkha & domanassa)
Mp (Te Cmy) says this pīti is from first and second jhāna

Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati,
At a time when a noble disciple enters and dwells in the rapture of seclusion,
pañcassa ṭhānāni tasmiṃ samaye na honti.
five things aren’t present in him.
1) Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ,
1) The pain and sadness connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.
at this time (they are) not present.
2) Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ,
2) The pleasure and happiness connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.
at this time (they are) not present.
3) Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,
3) The pain and sadness connected with the unskillful.
tampissa tasmiṃ samaye na hoti.
at this time (they are) not present.
4) Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ,
4) The pleasure and happiness connected with the unskillful.
tampissa tasmiṃ samaye na hoti.
at this time (they are) not present.
5) Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,
5) The pain and sadness connected with the skillful.
tampissa tasmiṃ samaye na hoti.
at this time (they are) not present.

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

Viharati = he lives, he dwells practice, static postures sitting or standing are most conducive, but with practice, one can maintain partial first jhāna in all postures, all activities all the time.
He lives in first jhāna in all 4 postures. In practice, static postures sitting or standing are most conducive, but with practice, one can maintain partial first jhāna in all postures, all activities all the time.

4.3.1.6 - MN 78 right effort purifying first jhana

“And where do these unwholesome intentions cease without remainder? Their cessation is stated: here, quite secluded from sensual pleasures, secluded from [28] unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. It is here that unwholesome intentions cease without remainder .777 ""

“And how practising does he practise the way to the cessation of unwholesome intentions? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states…for the continuance, non-disappearance, strengthening, increase, and fulfilment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. One so practising practises the way to the cessation of unwholesome intentions.778 ""

13.“What are wholesome intentions? They are the intention of renunciation, the intention of non-ill will, and the intention of non-cruelty. These are called wholesome intentions.

“And what do these wholesome intentions originate from? Their origin is stated: they should be said to originate from perception. What perception? Though perception is multiple, varied, and of different aspects, there is perception of renunciation, perception of non-ill will, and perception of non-cruelty. Wholesome intentions originate from this.

Probably over 90% of all the first jhana standard formula references you find in the EBT, in the ones that are part of a gradual training showing what the meditator does to get into first jhana, they mostly will refer to one of these STED (standard EBT definitons): 5kg, 5niv, purifying right-resolve. Note the right effort, right exertion, are explicitly used before and in jhānas to continue purifying and maintaining the jhāna (see MN 78).
see 5kg and 5niv⛅
2💭 right resolve and 1👁 right view thoughts on dukkha oppose 5kg and 5niv.

STED 5kg: sensuality-strings
pañc'-ime, bhikkhave,
(There are) five-of-these, ***********,
kāma-guṇā.
sensuality-strings.
katame pañca?
Which five?
(1) cakkhu-viññeyyā rūpā
(1) Eye-cognizable forms -
iṭṭhā kantā manāpā piya-rūpā
agreeable, pleasing, charming, endearing-form,
kām-ūpasaṃhitā rajanīyā
sensual-desire--(it)-fosters, lust-it-provokes.
(2) sota-viññeyyā saddā
(2) Ear-cognizable sounds - …
(3) ghāna-viññeyyā gandhā
(3) Nose-cognizable aromas - …
(4) jivhā-viññeyyā rasā
(4)Tongue-cognizable flavors - …
(5) kāya-viññeyyā phoṭṭhabbā
(5) body-cognizable tactile-sensations -
iṭṭhā kantā manāpā piya-rūpā
agreeable, pleasing, charming, endearing-form,
kām-ūpasaṃhitā rajanīyā
sensual-desire--(it)-fosters, lust-it-provokes.
STED 5niv: hindrances
♦ 219. “pañc-ime, bhikkhave,
(there are) "Five-(of)-these, *********,
āvaraṇā nīvaraṇā
obstructions, hindrances,
cetaso upakkilesā
mental corruptions,
paññāya dub-balī-karaṇā.
wisdom weakeners.
katame pañca?
which five?
kāmac-chando, bhikkhave,
1. sensual desire, monks,
āvaraṇo nīvaraṇo
(is an) obstruction, (a) hindrance,
cetaso upakkileso
(a) mental corruption,
paññāya dubbalīkaraṇo.
(a) wisdom-weakener.
byāpādo, bhikkhave, …
2. ill-will, monks, …
Thina-middhaṃ, bhikkhave, …
3. sloth-(and)-torpor, monks, …
Uddhacca-kukkuccaṃ, bhikkhave, …
4. restlessness-(and)-remorse, monks, …
vicikicchā, bhikkhave,
5. doubt, monks,
āvaraṇā nīvaraṇā
(is an) obstruction, (a) hindrance,
cetaso upakkilesā
(a) mental corruption,
paññāya dubbalīkaraṇā.
(a) wisdom-weakener.
STED right-resolve

Nekkhamma-saṅkappo,
Renunciation-resolve,
A-byāpāda-saṅkappo,
Non-ill-will-resolve,
A-vihiṃsā-saṅkappo —
Non-harmfulness-resolve

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

2. Pahānap-padhānaṃ

“katamañca, bhikkhave, pahānap-padhānaṃ?
What (is), *********, abandoning-exertion?
idha, bhikkhave, bhikkhu
Here, monks, (a) monk,

1. Kāma-vitakkaṃ

uppannaṃ kāma-vitakkaṃ
(with an) arisen {thought of}-sensuality
nā-(a)dhivāseti
(he) Does-not-tolerate (it)!
pajahati
gets rid (of it),
vinodeti
removes (it),
Byantī-karoti
destroys (it),
anabhāvaṃ gameti;
annihilation! (he makes it) go (there)!

2. Byāpāda-vitakkaṃ

uppannaṃ byāpāda-vitakkaṃ
(with an) arisen {thought of}-ill-will,
nā-(a)dhivāseti
(he) Does-not-tolerate (it)!
pajahati
gets rid (of it),
vinodeti
removes (it),
Byantī-karoti
destroys (it),
anabhāvaṃ gameti;
annihilation! (he makes it) go (there)!

3. Vihiṃsā-vitakkaṃ

uppannaṃ vihiṃsā-vitakkaṃ
(with an) arisen {thought of}-harming,
nā-(a)dhivāseti
(he) Does-not-tolerate (it)!
pajahati
gets rid (of it),
vinodeti
removes (it),
Byantī-karoti
destroys (it),
anabhāvaṃ gameti;
annihilation! (he makes it) go (there)!

4. Pāpake a-kusale

Uppann-uppanne pāpake a-kusale dhamme
(with any) arisen evil un-skillful quality,
nā-(a)dhivāseti
(he) Does-not-tolerate (it)!
pajahati
gets rid (of it),
vinodeti
removes (it),
Byantī-karoti
destroys (it),
anabhāvaṃ gameti;
annihilation! (he makes it) go (there)!

4.3.1.8 – physical body in bliss

SA 484:
AN 5.28
AN 6.78 first 3 jhanas code phrase with sukha and somanassa

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

KN Iti 72
♦ “tisso imā, bhikkhave, nissaraṇiyā VAR dhātuyo.
“Monks, there are these three properties for escape.
katamā tisso?
Which three?
kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,
This is the escape from sensuality: renunciation.1
rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,
This is the escape from form: formlessness.
yaṃ kho pana kiñci bhūtaṃ
And as for whatever has come into being,
saṅkhataṃ paṭiccasamuppannaṃ
is fabricated & dependently co-arisen,
nirodho tassa nissaraṇaṃ —
the escape from that is cessation.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.
These are the three properties for escape.”
♦ “kāma-nissaraṇaṃ ñatvā,
Knowing the escape from sensuality,
rūpānañca atikkamaṃ.
& the overcoming of forms
♦ sabba-saṅkhāra-samathaṃ,
–ardent always– touching the stilling
phusaṃ ātāpi sabbadā.
of all fabrications:
♦ “sa ve sammaddaso bhikkhu,
he is a monk who’s seen rightly.
yato tattha vimuccati.
From that he is there released.
♦ abhiññā-vosito santo,
A master of direct knowing,
sa ve yogātigo munī”ti.
at peace, he is a sage gone beyond bonds.


There are those who mistakenly misinterpret this phrase as meaning the body disappears, that the mind becomes divorced from the 5 sense faculties, one can not move the body, feel pain, hear sounds in first jhāna. They base that on interpreting kāmehi as sensual pleasure objects, and that seclusion from those objects means mind separates from the physical body. This is not the case. If you look at ever single occurrence of the first jhana in the suttas, right before first jhana, it always mentions 5kg or 5niv (5 strands of sensual pleasure and/or 5 hindrances). For the mind to be divorced from the body, the Buddha has a more specific way to make that clear. See the article “rūpa is not a-rūpa, 4 jhānas operate in rūpa”.




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




how gradual and accessible first jhāna is

🔗MN 45 and MN 36, how gradual 1st jhana is
MN 45 and MN 36. VRJ👻🥶 and BRJ👻🥶 (ajahn brahm redefined jhana doesn't fit here)

MN 45 is a good sutta to get a holistic sense of how ordinary, gradual, and easily accessible first jhana was designed to be. The contrast between wrong pleasure, the 5 strings of sensuality, and four jhanas, the right kind of pleasure, is what first jhana formula's 'vivicceva kamehi' is referencing.


don't give up on jhāna, 🔗until you drink from the sutta cup.
hint: try looking up the definition of 'gradual'. It doesn't mean 'abrupt', or 'random'. If a samadhi path is gradual, 4th jhana should have a meaningful distinction from 1st jhana.
It's not samatha kungfu the buddha is emphasizing for first jhana, it's AN 5.51: freedom from 5niv⛅ hindrances is an uttari manussa dhamma, 🔗the real essence of first jhāna.
If you plug in vitakka 'placing the mind' as vaci-sankhara, you break the fidelity of the oral tradition and you get
🔗B. Sujato mumbling incoherently.
🔗proof: V&V are vaci sankhara

First jhana is not about kasina staring and samatha kung fu!
It's about learning how to skillfully use Dhamma vitakka, first jhana thinking to lubricate the mind with spiritually inspiring and relevant Dharma instructions to carry out.

(j1🌘 easy) first jhāna is easier than you think

don't give up on jhāna, 🔗until you drink from the sutta cup.
AN 5.176 the Buddha and Sariputta tells 500 lay people to work on first and second jhana. Does that sound like something only 1 in a million can people can do?
AN 5.179 same 500 lay people with first jhana from AN 5.176 attain stream entry.
DN 18: 3 ways of using vitakka to attain first jhana. And over 2.4 million lay followers attain stream entry. Does this sound like 'only 1 in a million' can attain first jhana as vism. claims?
MN 68: 🔗MN 68 case study on how easy and accessible first jhana is for newly ordained.
MA 77: agama parallel to MN 68, matches closely. Again, notice how it's expected for newly ordained to get first jhana if they can choose delighting in holy life over 5niv⛅. Also, notice importance of using inspiring ☸Dharma vitakka thoughts to launch 7sb☀️ sequence.
SN 38.16 You would expect first jhāna to be listed here if it was so difficult.
SN 39.16 Same as SN 38.16, implying it was a common question, and you would expect Sariputta would have mentioned first jhāna being difficult if it was.
SN 47.4 newly ordained, arahants, and all skill levels in between do the same 4sp🐘 with 4j🌕 quality of samadhi (first jhana or better!) simultaneously.
🔗AN 1 micro first jhana, 37 of them
V&V💭🔗simile of bird corrupted by vism.



4.3.1.13 – Speech ceasing in first jhāna

.
.
From SN 36.11 Rahogata: Alone: 3 fold vedana scheme. Connected to dukkha and saṅkhārā, then 9 progressive cessations in samādhi attainments similar to the 30 suttas in AN 9.30-9.60, with the very interesting and unique feature of first jhāna with speech (vāca) ceasing. Note this feature of first jhāna then gets repeated in this Vagga 4 more times in SN 36.15-18

AN 5.26 gives a very clear example of how the oral tradition seamlessly integrates into samādhi development, from first to fourth jhāna all the way to arahantship. While the words “first jhāna” do not explicitly appear, the activity of V&V (vitakka and vicara), S&S (sati and sampajano), presence of pīti, sukha, upekkha, make it pretty clear that’s what is happening.

Also note how sound does not have to be a thorn in first jhāna. Here, for example, sitting in the live presence of the Buddha or an arahant giving a dhamma talk is not only the direct cause of pīti and pamojja that’s generated, but can happen concurrently while one is in first jhāna, according to a straightforward okham’s razor reading of EBT.

AN 5.26 (abridged version with repetitions cut and summarized)
AN 5.26 vimutt-āyatana-suttaṃ
AN 5.26 liberation-base-discourse
“pañc-imāni, bhikkhave,
"[there are] five-(of)-these, ***********,
vimutt-āyatanāni
liberation-bases,
yattha bhikkhuno appamattassa
by means of which, if a monk {dwells} assiduous,
ātāpino pahitattassa viharato
ardent, resolute, ********,
a-vimuttaṃ vā cittaṃ vimuccati,
(his) un-liberated ** mind (is) liberated,
a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti,
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become.
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
♦ “katamāni pañca?
What five?
(1) First jhāna possible while hearing live dhamma talk
idha, bhikkhave, bhikkhuno
Here, monks, (for a) monk,
satthā dhammaṃ deseti
(a) teacher (of) dhamma teaches (him),
aññataro vā garuṭṭhāniyo sabrahmacārī.
{or a} certain fellow monk [teaches him],
yathā yathā, bhikkhave, tassa bhikkhuno
in whatever way , *********, (for the) monk (that)
satthā dhammaṃ deseti
(a) teacher (of) dhamma teaches (him),
aññataro vā garuṭṭhāniyo sabrahmacārī.
{or a} certain fellow monk [teaches him],

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ
like-that, accordingly, he ******
dhamme attha-paṭisaṃvedī ca hoti
{feels [inspiration]} in Dhamma meaning and
dhamma-paṭisaṃvedī ca.
{feels [inspiration]} in Dhamma,
tassa attha-paṭisaṃvedino dhamma-paṭisaṃvedino
as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma,
pāmojjaṃ jāyati.
joy arises.
pamuditassa pīti jāyati.
(When he is) joyful, rapture arises.
pīti-manassa kāyo passambhati.
(with) rapturous-mind, (the) body (becomes) tranquil.
passaddha-kāyo sukhaṃ vedeti.
(with) tranquil-body, pleasure (he) feels.
sukhino cittaṃ samādhiyati.
(For one feeling) pleasure, (the) mind (becomes) concentrated.
idaṃ, bhikkhave, paṭhamaṃ vimutt-āyatanaṃ
This, monks, (is the) first liberation-basis,
yattha bhikkhuno appamattassa
by means of which, if a monk {dwells} assiduous,
ātāpino pahitattassa viharato
ardent, resolute, ********,
a-vimuttaṃ vā cittaṃ vimuccati,
(his) un-liberated ** mind (is) liberated,
a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti,
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become.
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
(2) Giving a dhamma talk leads to himself getting jhāna
♦ “puna ca-paraṃ, bhikkhave, bhikkhuno
“Again, and-furthermore,
(...instead of using the previous methods described…)
(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu
in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
Has-heard (and) has-learned (the) dhamma
vitthārena paresaṃ deseti
(and in) detail (to) others (he) teaches,

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ
like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )
(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
(3) Reciting memorized dhamma passage leads to jhāna
♦ “puna ca-paraṃ, bhikkhave, bhikkhuno
“Again, and-furthermore,
(...instead of using the previous methods described…)
(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu
in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
Has-heard (and) has-learned (the) dhamma
vitthārena sajjhāyaṃ karoti
(and in) detail (he) recites (that) ******.

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ
like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )
(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
(4) first jhāna possible while thinking and pondering memorized dhamma
♦ “puna ca-paraṃ, bhikkhave, bhikkhuno
“Again, and-furthermore,
(...instead of using the previous methods described…)
(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu
in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
Has-heard (and) has-learned (the) dhamma
cetasā anu-vitakketi anu-vicāreti
(and) mentally (he) ponders (and) examines
Manas-ān-upekkhati
(and his mind) carefully-inspects (that)

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ
like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )
(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
(5) No V&V, undirected samādhi into 2nd jhāna or higher
♦ “puna ca-paraṃ, bhikkhave, bhikkhuno
“Again, and-furthermore,
(...instead of using the previous methods described…)
(...instead of using the previous methods described…)
api ca khvassa
but he has
aññataraṃ samādhi-nimittaṃ sug-gahitaṃ hoti
(a) certain concentration-sign well-grapsped ****,
su-manasi-kataṃ s-ūpadhāritaṃ sup-paṭividdhaṃ paññāya
well-attended-to, well-sustained, well-penetrated (with) wisdom

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ
like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )
(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.
(he) reaches.”
(conclusion same as intro)


AN 7.61 similarly, these 2 methods to fight torpor in samādhi
Note Maha-moggallana is the poster child for the 4 iddhi-pada and foremost in practice of the 6 abhiñña (5 of the 6 are psychical powers). And the fact that the four iddhi-pada (see SN 51.20) don’t mention pīti or sukha or sāta (bliss factors in jhāna), we can be reasonably certain he’s working on the perfection of an imperturbable 4th jhāna for the sake of exercising 6 abhiñña. So these two methods Moggallana uses are to perfect his fourth jhāna. He’s not a beginner meditator trying to attain or maintain first jhāna. In other words, if (V&V) thinking and evaluation of a memorized dhamma passage, while one is in first jhāna, is not sufficient to end drowsiness, then breaking out of first jhāna by reciting the dhamma passage out loud is a necessary measure.
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
♦ “no ce te evaṃ viharato
“But if by doing this
taṃ middhaṃ pahīyetha,
That drowsiness (is) {not} removed,
tato tvaṃ, moggallāna,
Then ****, *********,
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
{with the Dhamma} as-heard (and) as-memorized *******,
cetasā anu-vitakkeyyāsi anu-vicāreyyāsi,
mentally re-think (and) re-examine (that),
manasā an-upekkheyyāsi.
(in your) mind consider-it-carefully.
ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato
"It’s possible that by doing this
taṃ middhaṃ pahīyetha.
that drowsiness (is) removed. "
(3. Recite that dhamma out loud, vocally)
♦ “no ce te evaṃ viharato
“But if by doing this
taṃ middhaṃ pahīyetha,
That drowsiness (is) {not} removed,
tato tvaṃ, moggallāna,
Then ****, *********,
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
{with the Dhamma} as-heard (and) as-memorized *******,
vitthārena sajjhāyaṃ kareyyāsi.
(in) detail recite-it-aloud; you-should-do-that.
ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato
"It’s possible that by doing this
taṃ middhaṃ pahīyetha.
that drowsiness (is) removed. "


AN 5.209 if one is too musical in reciting/chanting dhamma
sara-kuttimpi ni-kāma-yamānassa
(4) intonation-refining (for) one-desiring (that),
samādhissa bhaṅgo hoti,
(their) concentration breaking-up happens.


4.3.1.15 – Ekaggata jhāna factor allows “hearing” in jhāna

Here’s an excerpt from a Thanissaro essay that shows how the ekaggata jhāna factor allows for hearing dhamma teaching while one is in jhāna:

Mv.II.3.4 “We listen with an ek’agga mind, an unscattered…

In Mv.II.3.4, the phrase, “we pay attention,” in the instructions for how to listen to the Pāṭimokkha, is defined as: “We listen with an ek’agga mind, an unscattered mind, an undistracted mind.” Even if ek’agga were translated as “one-pointed” here, the “point” is obviously not so restricted as to make the ears fall silent. Otherwise, we would not be able to hear the Pāṭimokkha at all. And the fact that the mind is ek’agga doesn’t mean that we can’t also hear other sounds aside from the Pāṭimokkha. It’s just that those sounds don’t make the mind lose its focus on a single theme.

AN 5:151 with ek’agga mind one can listen and think

In AN 5:151, the Buddha lists five qualities that enable one, when listening to the true Dhamma, to “alight on assuredness, on the rightness of skillful qualities.” The five qualities are:

“One doesn’t hold the talk in contempt.

“One doesn’t hold the speaker in contempt.

“One doesn’t hold oneself in contempt.

“One listens to the Dhamma with an unscattered mind, an ek’agga mind.

“One attends appropriately.”

Because appropriate attention means to contemplate experiences in terms of the four noble truths (see MN 2), this passage shows that when the mind is ek’agga, it’s not only able to hear. It can also think at the same time. If it couldn’t hear or think, it couldn’t make sense of the Dhamma talk. So again, even if we translate ek’agga as “one-pointed,” the one-pointed mind is not so pointy that it cannot think or hear sounds. This would defeat the purpose of listening to the Dhamma and would get in the way of “alighting on assuredness.”



Arahant Upatissa in Vimt. On sound and speech in jhāna
From Vimutti-magga, this is Arahant Upatissa’s explanation of speech ceasing in first jhāna, and the ability to hear sounds in jhāna:

Q. What are the miscellaneous teachings in the field of concentration?

A. Stoppage of sounds; overturning; rising; transcending; access; initial application of thought; feeling; uncertainty. “Stoppage of sounds”: In the first meditation, jhāna, speech is stopped. On entering the fourth meditation, jhāna, the yogin stops breathing.

Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration {four jhānas}, sound is disturbing. Hence the Buddha taught: “To a man who enters meditation, jhāna, sound is a thorn”.




every occurrence of first jhāna searching “vivicceva kāmehi”

dpr search for
Paṭhama jhān
and excluding vivicceva kaamehi

d4 - d12

evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. idaṃ kho taṃ, brāhmaṇa, sīlaṃ . pe . paṭhamaṃ jhānaṃ upasampajja viharati . pe . dutiyaṃ jhānaṃ . pe . tatiyaṃ jhānaṃ . pe . catutthaṃ jhānaṃ upasampajja viharati . pe . ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti. idampissa hoti paññāya . pe . nāparaṃ itthattāyāti pajānāti, idampissa hoti paññāya ayaṃ kho sā, brāhmaṇa, paññā”ti.

dn 16 maha pari nibbana
emerge and enter 8 smd forward and backwards

dn 34 similar to SN 36.11
(ña) “katame nava dhammā sacchikātabbā? nava anupubbanirodhā — paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. ime nava dhammā sacchikātabbā.

sn 6.15 maha paribbana sutta
buddha enter and exit each of 8 smd attainments

sn 36.11, 15, 17

AN 1, 18. aparāccharāsaṅghātavaggo (AN 1.382-493-562), para. 1 ⇒
(not neglecting jhanas)
382. “accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti, ayaṃ vuccati, bhikkhave — ‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ bahulīkarontī”ti!

an 5.256
256. Paṭhama-jhānasutta

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What five? Katame pañca? Stinginess with dwellings, families, material possessions, praise, and the teachings. Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Without giving up these five qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

an 5.264. Apara-paṭhama-jhānasutta

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What five? Katame pañca? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.

an 9.31 , 32

an 10.85 monk brags about samadhi attainment, because of 10 bad qualities

4.3.1.22 – first jhāna Misc.

non standard first jhana reference

https://notesonthedhamma.blogspot.com/2019/09/mn-68-good-case-study-on-how-easy-and.html
MN 68

“Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ?
“But, Anuruddha and friends, when a respectable person has gone forth like this, what should they do?
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thinamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati.
Take someone who doesn’t achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.

AN 6.75

AN 6.75 is a stealth reference to first jhana, when you consider it with the 2 previous suttas

All sutta references to the 1st jhana STED formula

all first jhana refs

4.3.2 - j2\xED\xA0\xBC\xED\xBC\x97 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

        Goldcraft 4.3.2 j2🌗 Second Jhāna
            Goldcraft 4.3.2.1 vitakka + vicāra = directed-thought and evaluation
            Goldcraft 4.3.2.2 vūpasamā = subsiding
            Goldcraft 4.3.2.3 ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence
            Goldcraft 4.3.2.4 cetaso ekodi-bhāvaṃ = his mind becomes singular in focus
            Goldcraft 4.3.2.6 a-vitakkaṃ a-vicāraṃ = without directed-thought and evaluation
            Goldcraft 4.3.2.7 samādhi-jaṃ pīti-sukham = [mental] rapture and [physical] pleasure
            Goldcraft 4.3.2.8 dutiyaṃ jhānaṃ upasampajja viharati = he attains and lives in second jhāna
            Goldcraft 4.3.2.40 👑😶 Noble Silence, ariyo vā tuṇhī-bhāvo
            Goldcraft 4.3.2.50 2nd jhāna misc.



Essence of j2🌗 Second Jhāna

* Compared to first jhāna, which still involves linguistic verbal mental talk of V&V💭 ,
* in second jhāna that V&V is sublimated into the subverbal mental processing of S&S🐘💭 .
* That subverbal S&S can either passively enjoy this pleasant abiding, or engage in subverbal Dharma investigation, for example seeing dukkha, seeing cause of dukkha, etc.
* As MN 20 says, starting with second jhāna, one starts to become a master of thinking what one wants to think, and not thinking what one doesn't want to think. In contrast, the first jhāna accomplishment was that one hasn't learned the art of 👑😶 noble silence yet, but one at least prefers thinking skillful Dharma related thoughts over unskillful worldly Dharmas.



4.3.2.1 – vitakka + vicāra = directed-thought and evaluation

V&V💭 in second jhāna are the same as from first jhāna, see Goldcraft 4.3.1.3.

4.3.2.2 – vūpasamā = subsiding

verbal linguistic thoughts from first jhāna’s V&V💭 now are replaced by subverbal mental processing of S&S🐘💭 .

.
.

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

1. pasāda can mean clarity, purity, for example in sixth abhiñña simile where meditator penetrates four noble truths and attains arahantship, he sees through clear/pure water different fish and marine life. The ‘purity/clarity’ of the water is ‘pasāda’.
1b. purity could also allude to first jhāna, one has used right view to discern and separate from desire for sensual pleasures and evil Dharmas, while second jhāna the distance from impurity is even greater, since one can see even more clearly with purer vision, one’s sword is sharper and cuts deeper, ones eyes are more clear and able to see more lucidly than first jhāna.
2. pasāda also means confidence, such as confidence in Buddha, Dharma, Sangha of monastics.
Thera-vāda commentary favors second definition of pasāda, but since both meanings apply very well, I’m assuming Buddha deliberately meant to invoke both meanings here.
The question is, what is one ‘confident’ about?
First jhāna has waxing and waning of the mental joy and physical pleasure, due to the wavering of vitakka and vicāra.
Second jhāna one has confidence because the samādhi is strong and unwavering.
First jhāna has some doubt whether one really has first jhāna quality of samādhi, or just one has gotten pretty good at thinking thoughts of Dharma that generate a continuous but not very intense or stable whole body level of pīti and sukha.
Second jhāna, there is no doubt that the stability and strength of this samādhi is not an ordinary state of mind. For some meditators, the physical pleasure is so intense it feels like a full body orgasm that can last hours. But whether mild or out of this world, there is self-confidence that this samādhi quality is undoubtedly jhāna, not something any ordinary person can do.

’pasāda’ conclusion
Translators and scholars often treat words as if you always have to make a choice and only go with one interpretation and exlude the others. I believe that’s a mistake, and especially when multiple interpretations satisfy the criteria of being eminently-useful , it seems prudent to accept all qualified interpretations. It’s not only in puns or jokes that the Buddha can intentionally use multiple meanings for a word.

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

Ekodi seems to be synonmous with Ek'agga .
Ekaggata = singular focus
Bhāva = becoming, or a state
Ekodi-bhāvaṃ = has become singular in focus

Ekaggata isn’t properly a factor of 4 jhanas until second jhana
Video here explains the difference.

“That’s not ekaggata, THIS is ekaggata”

video

In a more general context, yes, first jhāna can be described as ekaggata. But in the gradual samadhi in the 4 jhānas formula, 2nd jhāna is distinctly more powerful, and as one is first learning the jhānas, 2nd jhāna can be exponentially stronger, felt in the piti-sukha, as the similes in AN 5.28 aptly describe.

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

see earlier comments at Goldcraft 4.3.2.1

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

the mental and physical joy is born from samādhi, the tangible energetic power that is strong and steady. Also, first jhāna’s pīti and sukha are born from the joy of right view leading one to separate oneself from unskillful Dharmas.

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

comments from living in first jhāna apply here too: Goldcraft 4.3.1.5

4.3.2.40 – \xED\xA0\xBD\xED\xB1\x91\xED\xA0\xBD\xED\xB8\xB6 Noble Silence, ariyo vā tuṇhī-bhāvo

.
.
is defined as second jhana, SN 21.1
separate article here with all sutta references 👑😶

4.3.2.50 – 2nd jhāna misc.

* SN 41.8 Jains don’t believe samādhi without V&V💭 is possible

4.3.3 - j3\xED\xA0\xBC\xED\xBC\x96 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

        Goldcraft 4.3.3 j3🌖 Third Jhāna
            Goldcraft 4.3.3.1 pītiyā ca virāgā = With [mental] rapture fading
            Goldcraft 4.3.3.2 👁upekkhako ca viharati = he lives equanimously observing
            Goldcraft 4.3.3.3 sato ca sam-pajāno = he is a rememberer and lucid discerner
            Goldcraft 4.3.3.4 sukhañca kāyena paṭi-saṃ-vedeti = senses pleasure with body
            Goldcraft 4.3.3.5 yaṃ taṃ ariyā ācikkhanti = the noble ones praise this
            Goldcraft 4.3.3.6 ‘upekkhako satimā sukha-vihārī’ = "He lives happily.…"
            Goldcraft 4.3.3.7 tatiyaṃ jhānaṃ upasampajja viharati = he attains and lives in third jhāna.
            Goldcraft 4.3.3.22 3rd jhāna misc.



Essence of j3🌖 third Jhāna

* When one is first learning jhānas, first and second jhāna can have strong emotional thrill and excitement.
* On the mental development side of third jhāna, compared to second, we focus on the skill of dispassion (virāga) towards pīti (mental joy).
* Why? Pīti requires an energetic expenditure to fabricate intentions to produce mental joy.
When one already knows how to flip the switch to enter jhāna that is born of samādhi (second jhāna or higher),
one need not expend extraneous energy getting excited about it.
Just like an elite athlete who scores winning plays doesn’t need wild emotional energy expending overt displays of celebration, he calmly goes on in a state of upekkha.
Making winning plays is just expected and normal for him, so he saves his energy for more important Dharmas.
* upekkha, equanimous-observation, becomes prominent in third jhāna. In passive mode, upekkha and sampajāno equanimously observes the experience of pleasant abiding.
In dynamic mode, upekkha and sampajāno investigates the Dharma, for example seeing dukkha and its cause.



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

At least that’s how most commentaries seem to interpret it.
1. Likely what that refers to, is just like someone who was very poor suddenly becomes rich and enraptured (pīti) by that, but the rapture gradually fades over time as they become accustomed to being rich, so the meditator gradually loses rapture from second jhāna.
2. I’m more inclined to believe, while #1 certainly applies, ‘pītiyā ca virāgā’ is emphasizing dispassion towards pīti. That it’s an energetic expenditure to fabricate intentions to produce mental joy, and when one already knows how to flip the switch to enter jhāna that is born of samādhi (second jhāna or higher), one need not expend extraneous energy getting excited about it. Just like an elite athlete who scores winning plays doesn’t need wild emotional energy expending overt displays of celebration, he calmly goes on in a state of upekkha. Making winning plays is just expected and normal for him, so he saves his energy for more important Dharmas.

4.3.3.2 –\xED\xA0\xBD\xED\xB1\x81upekkhako ca viharati = he lives equanimously observing

\xED\xA0\xBD\xED\xB1\x81 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
see upekkha for details. Upekkha is not just ‘equanimity’, which indifferent idiots also have.
comments from next section 4.3.3.3 also apply.

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

sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns
sati and sampajāno, remembrance of Dharma and lucid-discerning, operate at a subverbal level, mentally processing four noble truths, as opposed to V&V💭 of first jhāna which can verbally think about noble truths with mental talk.
sati, sampajāno, upekkha, though not listed in first two jhānas, doesn’t mean they don’t exist or aren’t possible. It’s just that when one first attains those first two jhānas, it’s an exciting development that takes prominent display and occupies your attention, leaving little room for upekkha and sampajano. But for a skilled fourth jhāna meditator, if they ‘downshift’ into first two jhānas, they can easily operate upekkha and sampajāno as they wish.

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

\xED\xA0\xBD\xED\xB9\x82\xED\xA0\xBD\xED\xBA\xB6 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
sukha Is physical bodily pleasure. KN Pe confims, as do Chinese Agama parallels.

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

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]:
\xED\xA0\xBD\xED\xB4\x97Why do the noble ones single out third jhāna for praise? Why not 4th jhāna or first?

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

‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."

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

\xED\xA0\xBC\xED\xBC\x96 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'?

No, it's not tenable, as in the Pañcaṅgika Sutta (AN 5.28):

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti
And furthermore, monks, with the fading away as well of rapture, a monk dwells in equanimous observation; retentive and fully aware, he experiences happiness with the body
Ablative virāgā here may express reason, but just in a limited sense "on account of", "due to".

\xED\xA0\xBD\xED\xB4\x97Why do the noble ones single out third jhāna for praise? Why not 4th jhāna or first?

\xED\xA0\xBD\xED\xB4\x97solving 3rd jhana murder mystery

4.3.4 - j4\xED\xA0\xBC\xED\xBC\x95 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

        Goldcraft 4.3.4 j4🌕 Fourth Jhāna
            Goldcraft 4.3.4.1 SN 48.37 informs whether sensation is physical or mental
            Goldcraft 4.3.4.2 sukhassa ca pahānā = abandoning pleasure
            Goldcraft 4.3.4.3 dukkhassa ca pahānā = abandoning pain
            Goldcraft 4.3.4.4 pubbeva so-manassa-do-manassānaṃ atthaṅgamā = previous abandoning of elated and distress...
            Goldcraft 4.3.4.5 A-dukkham-a-sukhaṃ = neither pain nor pleasure
            Goldcraft 4.3.4.6 👁🐘 Upekkhā-sati-pārisuddhiṃ =  equanimous observation and remembering purified
            Goldcraft 4.3.4.7 catutthaṃ jhānaṃ upasampajja viharati = lives in fourth jhāna
            Goldcraft 4.3.4.22 fourth jhāna misc.
                Goldcraft 4.3.4.22.1 breathing stops in 4th jhāna
                Goldcraft 4.3.4.22.3 4th jhāna is prerequisite for arahant?



Essence of j4🌕 fourth Jhāna

* work on imperturbability (aneñja), as exemplified in MN 125 with the war elephant in battle doing his job fearlessly despite being assaulted on all fronts.
* the quintessential quality of sammā samādhi, righteous undistractible lucidity, is khanti, patient-endurance: The ability to bear the onslaught of dukkha arising at all six doors of the senses.
* You can see how upekkha, equanimous-observation, becomes purified in fourth jhāna, with patient-endurance and imperturbability coming into prominence.



4.3.4.1 – SN 48.37 informs whether sensation is physical or mental

When ‘sukha’ and ‘dukkha’ are unqualified, it’s ambiguous whether physical sensation, mental feeling, or both, are the intended meaning.

SN 48.37 helps us to determine exactly what sukha vedana and dukkha vedana mean mental or physical.
(sukha indriya = physical pleasure)
(dukkha indriya = physical pain)
(so-manssa indriya = mental happiness)
(do-manssa indriya = mental un-happiness)
(upekkha indriya = both physical and mental equanimity)
(sukha vedana = sukha indriya + so-manssa indriya,. Similar for dukkha)

Since the Buddha explicitly lists all 5 of the vedana-indriya types from SN 48.37,
then by deduction it’s clear the unqualified ‘sukha’ and ‘dukkha’ are referring to sukha-indriya (physical pleasure) and dukkha-indriya (physical pain) are meant.

4.3.4.2 – sukhassa ca pahānā = abandoning pleasure

sukhassa ca pahānā
With the abandoning of [physical] pleasure
means physical pleasure has been abandoned in 4th jhana.
when was sukha-indriya still present?
Since 3rd jhana’s formula “sukham ca kaya” (physical pleasure experienced with the body) , then we know first through 3rd jhana are referring to at minimum, sukha-indriya (physical pleasure), and possibly sukha-vedana (both physical and mental pleasure).

4.3.4.3 – dukkhassa ca pahānā = abandoning pain

dukkhassa ca pahānā
With the abandoning of [physical] pain
means physical pain has been abandoned in 4th jhana.
when was dukkha-indriya still present?
The Pali EBT is not absolutely clear on this. Some suttas suggest dukkha-indriya must be abandoned prior to first jhana. Some reliable canonical scripture, like KN Peta and EBT Agama parallel to SN 48.40, say that it’s in 2nd jhana that dukkha-indriya has been abandoned.

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

there’s no reason to think it can’t be present in 2nd or 3rd jhana, and not removed, or ignored, until fourth jhana. If one is voluntarily ignoring bodily sukha sensations of 3rd jhana to enter 4th jhana, there’s no reason to doubt one could also voluntarily ignore bodily dukkha discomfort to enter 4th jhana. But if take the point of view that fourth jhana must include the breath stopping, this would be an advanced state of internal energy sublimation where sukha and dukkha bodily sensations naturally dissipate on their own and are replaced by neutral adukkham-asukham sensations.

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

pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
pubbeva somanassa (atthangama):
means ‘previously [before 4th jhana], [mental]-pleasurable states (disappeared)’.
when were mentally pleasurable states still present?
Since third jhana has “pitiya ca viraga” (Rapture fades), and we know from 7sb awakening factors the standard formula always emphasizes the mental portion of Piti (piti-manassa, kayo pi passambhati…), then we know somanassa must be referring to the rapture of piti. Which means somanassa was still present in 1st and 2nd jhana, and then is removed with piti in the 3rd jhana.

(pubbeva) domanassa atthangama:
means ‘previously [before 4th jhana], [mental]-painful states (disappeared)’.
when were mentally painful states still present?
Since first jhana states “vivicceva kamehi, vivicca akusalehi dhammehi’ (secluded from sensual pleasures and unskillful Dharmas), then that means domanassa (painful mental states faculty) would have been abnadoned prior to first jhana.

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

A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
Means neither [physical] pain nor [physical] pleasure.
How do we arrive at that deduction?
Again, we can solve this with SN 48.37.
There is no a-dukham-a-sukham indriya, which is the 3rd vedana of the 3 vedana scheme.
Instead, there is upekkha-indriya, which is ambiguous in the same way as sukha-vedana and dukkha-vedana, of meaning either or both mental and physical sensation.
Now since we deduced earlier that 4th jhana explicitly listing all 5 vedana indriya types of SN 48.37, that sukha and dukha unqualified must mean physical sensation of sukha-indriya and dukhka-indriya,
then here adukham-a-sukham must also be referring to physical sensation origin, since upekkha-indriya covers the mental part.

4.3.4.6 – \xED\xA0\xBD\xED\xB1\x81\xED\xA0\xBD\xED\xB0\x98 Upekkhā-sati-pārisuddhiṃ =  equanimous observation and remembering purified

\xED\xA0\xBD\xED\xB1\x81\xED\xA0\xBD\xED\xB0\x98 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
Means equanimous-observation and remembrance [of Dharma] purified.
Upekkha is frequently mistranslated and misunderstood as being a passive ‘equinimity.’
But if we carefully research the suttas where vitakka & vicara are used in conjunction with upekkha, or upa-pari-ikkhati, and the role of upekkha-sambojjhanga in SN 46.3,
then it becomes clear upekkha is the bridge between the 6th factor samadhi-sambojjhanga (equivalent to 4 jhanas), doing vipassana to realize nirvana. Upekha could not be the 7th factor of awakening if it as a passive element that didn’t use the samadhi of the 6th factor to realize nirvana.

4.3.4.7 – catutthaṃ jhānaṃ upasampajja viharati = lives in fourth jhāna

\xED\xA0\xBC\xED\xBC\x95 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.

4.3.4.22 – fourth jhāna misc.

4.3.4.22.1 – breathing stops in 4th jhāna
so it’s not genuine 4th jhana unless breath has completely stopped?
This isn’t completely clear. Standard 4th jhana formula does not mention breath stopping. But the SN 36.11 sutta (and several that are based on SN 36.11) say that breath ceases.
You would think if it was an absolute prerequisite the Buddha would have stated it in the 4th jhana. Also consider the types of complex activity such as mind reading, using the divine eye, supernormal powers that monks and yogis do while they’re walking, standing, and breathing. Since 4th jhana is generally considered to be a prerequisite for the exercising of supernormal powers, it’s strange to think the cessation of breathing must be a condition for a ‘genuine’ fourth jhana. My interpretation is, the breath cessation is meant to be only for the quiet eyes closed static postures like sitting, standing, or lying down doing 4th jhana.
SN 41.6, MN 44.15 why is breath a bodily-fabrication?
“kasmā pana, bhante,
[citta:] “But, venerable sir,
assāsa-passāsā kāya-saṅkhāro,
why are in-breathing and out-breathing the bodily formation?
...
...
“assāsa-passāsā kho, gahapati, kāyikā.
“Householder, in-breathing and out-breathing are bodily,
ete dhammā kāyap-paṭibaddhā,
these things are dependent upon the body;
tasmā assāsa-passāsā kāya-saṅkhāro.
that is why in-breathing and out-breathing are the bodily formation.
AN 4.38, AN 10.20, DN 33.13, DN 34.11 step 4 of 16 APS can take you to 4th jhāna
♦ “kathañca, bhikkhave, bhikkhu
“And how has a bhikkhu
passaddha-kāya-saṅkhāro hoti?
tranquilized bodily activity?
idha, bhikkhave, bhikkhu
Here,
sukhassa ca pahānā dukkhassa ca pahānā
with the abandoning of pleasure and pain,
pubbeva somanassa-domanassānaṃ atthaṅgamā
and with the previous passing away of joy and dejection,
a-dukkham-a-sukhaṃ
neither painful nor pleasant,
upekkhā-sati-pārisuddhiṃ
which has purification of mindfulness by equanimity.-
catutthaṃ jhānaṃ upasampajja viharati.
a bhikkhu enters and dwells in the fourth jhāna,
AN 9.31, SN 36.11, SN 36:15-18 breathing stops in 4th jhāna
catutthaṃ jhānaṃ samāpannassa
(in) fourth jhāna, (for) one-who-has-attained (it),
assāsa-passāsā niruddhā honti.
in-breathing (and) out-breathing {have} ceased.
4.3.4.22.3 – 4th jhāna is prerequisite for arahant?
.
.
AN 4.38 arahant is "one who has drawn back"

249“Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back.703""

250(1) “And how, bhikkhus, has a bhikkhu dispelled personal truths?704"" Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins—that is, ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing, the body another’; ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them.705"" It is in this way that a bhikkhu has dispelled personal truths.

251(2) “And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life.706"" It is in this way that a bhikkhu has totally renounced seeking.

252(3) “And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity.707""

253(4) “And how has a bhikkhu drawn back? Here, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, made it like a palm stump, obliterated it so that it is no longer subject to future arising. It is in this way that a bhikkhu has drawn back.

254“Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back.” [42]

255Seeking for sense pleasures,
seeking for existence,
seeking for a spiritual life;
the tight grasp “Such is the truth,”
viewpoints [that are] swellings:708""

256for one entirely detached from lust,
liberated by the destruction of craving,
such seeking has been relinquished,
and viewpoints are uprooted.

257That peaceful, mindful bhikkhu,
tranquil, undefeated, enlightened
by breaking through conceit,
is called “one who has drawn back.”

AN 9.31 to AN 9.60 all deal with 9 samadhi attainments

Usually if one emerges from 9th, their asāvas are destroyed.

SN 12.70 liberated by wisdom

some monks declare arahantship, susima asks them if they have 5 abhinna, arupa samadhi, they say no.

♦ “api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Then knowing and seeing thus, do you venerable ones dwell in those peaceful deliverances that transcend forms, the formless attainments, having touched them with the body?”208
“no hetaṃ, āvuso”.
“No, friend.”
♦ “ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?
21“Here now, venerable ones: this answer and the nonattainment of those states, how could this be, friends?”209 ""
“paññāvimuttā kho mayaṃ, āvuso susimā”ti.
22“We are liberated by wisdom, friend Susı̄ma.”210

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

The suttas for these similes, especially AN 5.23, that describe the state of mind being able to access the 6 abhiñña, don’t explicitly state the four jhanas being prerequisite, makes it seem like it’s understood.

4th jhāna as basis for 6 abhiñña

tevijja refers to the 3 higher knowledges of 6 abhiñña, 4. past life recollection, 5. divine eye, 6. destruction of āsavas

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

Instead of following the usual formula of four jhanas then 6 abhiñña, here the buddha instead of referencing 4th jhana, uses the name “purified equanimity and mindfulness”.

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

♦ 28. “sa kho so, mahānāma, ariya-sāvako imaṃyeva
"...the noble-one's-disciple, his
an-uttaraṃ upekkhā-sati-pārisuddhiṃ
un-surpassed equanimity-mindfulness-purified,
āgamma
based upon that,
aneka-vihitaṃ pubbe-nivāsaṃ anussarati, seyyathidaṃ —
many-dwellings (of) previous-lives (he) recollects, such as -
(...STED past life recollection...) pubbenivāsaṃ anussarati,
(...STED past life recollection...)
ayamassa paṭham-ābhi-nibbhidā hoti
This is his first breaking out
kukkuṭacchāpakasseva aṇḍakosamhā.
like that of the hen’s chicks from their shells.

MN 54 equanimity based on diversity contrasted

♦ “evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati —
“So too, householder, a noble disciple considers thus:
‘rukkhaphalūpamā kāmā vuttā bhagavatā
‘Sensual pleasures have been compared to fruits on a tree by the Blessed One;
bahudukkhā bahupāyāsā,
they provide much suffering and much despair,
ādīnavo ettha bhiyyo’ti.
while the danger in them is great.’
evametaṃ yathābhūtaṃ sammappaññāya disvā
Having seen this thus as it actually is with proper wisdom,
yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā
he avoids the equanimity that is diversified, based on diversity,
yāyaṃ upekkhā ekattā ekattasitā
and develops the equanimity that is unified, based on unity,
yattha sabbaso lokāmisūpādānā aparisesā
where clinging to the material things of the world
nirujjhanti tamevūpekkhaṃ bhāveti.
utterly ceases without remainder.
♦ 49. “sa kho so, gahapati, ariyasāvako imaṃyeva
"...the noble-one's-disciple, his
an-uttaraṃ upekkhā-sati-pārisuddhiṃ
un-surpassed equanimity-mindfulness-purified,
āgamma
based upon that,
aneka-vihitaṃ pubbe-nivāsaṃ anussarati, seyyathidaṃ —
many-dwellings (of) previous-lives (he) recollects, such as -
(...STED past life recollection...) pubbenivāsaṃ anussarati,
(...STED past life recollection...)

STED malleable, wieldy, steady… imperturbability.

“so evaṃ samāhite citte
“When my concentrated mind
parisuddhe pariyodāte
(was thus) purified, bright,
an-aṅgaṇe vigat-ūpak-kilese
Un-blemished, rid-of-imperfection,
Mudu-bhūte kammaniye
malleable, wieldy,
ṭhite āneñjap-patte
steady, imperturbability-attained,

DN 2: two bonus powers + 6 abhiñña

vipassanā-ñāṇaṃ (DN 2.24),
insight knowledge
mano-may-iddhi-ñāṇaṃ (DN 2.25),
mind made (body) spiritual-power
iddhi-vidha-ñāṇaṃ (DN 2.26),
1. (supernormal) power
dibba-sota-ñāṇaṃ (DN 2.27),
2. divine ear knowledge
ceto-pariya-ñāṇaṃ (DN 2.28),
3. mind reading knowledge
pubbe-nivās-ānussati-ñāṇaṃ (DN 2.29),
4. previous-life-recollection
dibba-cakkhu-ñāṇaṃ (DN 2.30),
5. divine eye knowledge
āsavak-khaya-ñāṇaṃ (DN 2.31),
6. asinine-inclination destruction

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

Just the tevijja, the powers 4,5,6. DN seems to be the exception in using the imperturbable pericope for all 6.

AN 3.59, 3.60, 4.198, 8.11

Just the tevijja, the powers 4,5,6. DN seems to be the exception in using the imperturbable pericope for all 6.

AN 3.101 6ab preceded by gold simile

AN 3.101 Paṃsudhovaka (purifed 4th jhana implied, no jhānas explicit
Hoti so, bhikkhave, samayo yaṃ
But there comes a time when
taṃ cittaṃ ajjhattaṃ-yeva
his mind inwardly
San-tiṭṭhati san-nisīdati
grows-steady, settles-down,
ekodi hoti samādhiyati.
Unified & concentrated.
So hoti samādhi santo paṇīto
His *** concentration (is) peaceful & refined,
Paṭip-pas­sad­dhi-laddho ekodi-bhāv-ādhigato
has attained calm & unification,
na sa-saṅ­khā­ra-­nig­gay­ha­vārita­gato.
and is no longer kept in place by the fabrication of forceful restraint.
Yassa yassa ca abhiññā
“And then whichever of
­sacchi-­karaṇī-­yassa dhammassa cittaṃ abhi-ninnāmeti
the higher knowledges he turns his mind to know & realize,
abhiññā sacchi-kiriyāya
he can witness them for himself
tatra tatreva sak­khi­bhabba­taṃ pāpuṇāti sati satiāyatane.
whenever there is an opening.

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

Yato ca kho, bhikkhave, adhi-cittam-anuyutto bhikkhu
But when he
kālena kālaṃ samādhi-nimittaṃ manasi karoti,
attends periodically to the theme of concentration,
kālena kālaṃ paggaha-nimittaṃ manasi karoti,
attends periodically to the theme of uplifted energy,
kālena kālaṃ upekkhā-nimittaṃ manasi karoti,
attends periodically to the theme of equanimity,
(some similarity to AN 3.101, but has pabha/luminosity )
taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca,
his mind is pliant, malleable, luminous,
na ca pabhaṅgu,
& not brittle.
sammā samādhiyati āsavānaṃ khayāya.
It is rightly concentrated for the ending of the effluents.

He is ready for 6 higher knowledges

Yassa yassa ca abhiñ­ñā­sacchi­karaṇī­yassa dhammassa cittaṃ abhininnāmeti abhiñ­ñā­sacchi­kiriyāya,
“And then whichever of the higher knowledges he turns his mind to know & realize,
tatra tatreva sak­khi­bhabba­taṃ pāpuṇāti sati satiāyatane.
he can witness them for himself whenever there is an opening.
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ pac­canu­bhavey­yaṃ … pe … (cha abhiññā vitthāretabbā.
(...1. supranormal powers, 2. divine ear, 3. knowing minds of others, 4. recalling previous lives, 5. divine eye, 6. destruction of āsavās ... )
) Āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyan’ti,
“If he wants, then through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now.
tatra tatreva sak­khi­bhabba­taṃ pāpuṇāti sati satiāyatane”ti.
He can witness this for himself whenever there is an opening.”

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

yato ca kho, bhikkhave,
But when the
cittaṃ imehi pañcahi upak-kilesehi
mind, (from) these five defilements,
vimuttaṃ hoti,
{are} freed,
taṃ hoti cittaṃ mudu ca kammaniyañca
it becomes malleable and wieldy,
pabhassarañ-ca na ca pabhaṅgu
luminous, {and} not brittle,
sammā samādhiyati
properly concentrated
āsavānaṃ khayāya.
for asinine inclinations' destruction.
yassa yassa ca abhiññā-sacchi-karaṇīyassa
Then, there being a suitable basis,
dhammassa cittaṃ abhi-ninnāmeti
one is capable of realizing
abhiññā-sacchi-kiriyāya
any state realizable by direct knowledge
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
toward which one might incline the mind.

AN 6.70 similar to AN 3.101 without the gold simile

70 (6) Concentration
“‘so vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati — ekopi hutvā
763“Bhikkhus, (1) it is impossible that a bhikkhu, without concentration that is peaceful, sublime, gained through tranquilization, and attained to unification could wield the various kinds of psychic potency: having been one,

SN 52.12 anuruddha because of 4sp

4 jhanas not mentioned, just 4sp (satipattana) as the cause for this divine eye, and other abhiñña in other suttas in SN 52
This suggests that 4j and 4sp can both used to designate samma samādhi, though this is rare.

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

“Bhikkhus, when mindfulness of the body has been repeatedly practised, developed, cultivated, used as a vehicle, used as a basis, established, consolidated, and well undertaken, these ten benefits may be expected. What ten?


( 6 abhiñña are the latter part of the 10 )
at first glance it looks like 4sp, or just the kaya anupassana sati is the cause of 6 abhiñña, but since the 4j and part of the kāya nupassana, it’s still strongly implying 4j is prerequisite.



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

AN 5.75, AN 5.76
MN 112 : buddha describing himself
Since we know the Buddha can do all 6, that it only mentions the last one in this sutta only suggests he was doing it to be brief, not to imply dry insight path.

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

.
.
SN 51 is the 4ip samyutta
SN 51: iddhipada samyutta 11, 12, 14, 17, 19-22, 27-32
SN 51.30 iddhi = first abhinna
SN 51.31 4ip cause of mogallana
sn 51.32 4ip cause of buddha

91.. “imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ iddhividhaṃ paccanubhomi — ekopi hutvā bahudhā homi . pe . yāva brahmalokāpi kāyena vasaṃ vattemī”ti. dutiyaṃ.

AN 5.68 beecause of 4ip



Imperturbable version of 4th jhāna\xED\xA0\xBC\xED\xBC\x95⚡
j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡
(more than 21 suttas contain this STED)
STED malleable, wieldy, steady… imperturbability.
“so evaṃ samāhite citte
“When my undistractible-&-lucid mind
parisuddhe pariyodāte
(was thus) purified, bright,
an-aṅgaṇe vigat-ūpak-kilese
Un-blemished, rid-of-defilement,
Mudu-bhūte kammaniye
malleable, wieldy,
ṭhite āneñjap-patte
steady, {attained-to}-imperturbability,


gloss
odate (of pari-y-odate): “bright”, “white”, in AN 5.28 4th jhana simile is the “white” cloth. This is not metaphorical, it’s a visual luminosity perceived in meditation, the same bright white light as āloka sañña of ASND 🌕🌟‍ .
Upa-kilese being removed (vigata): are 5niv⛅ hindrances, or the 11 upakilesa of MN 128

DN 2: two bonus powers + 6 abhiñña
DN 2
vipassanā-ñāṇaṃ (DN 2.24),
insight knowledge
mano-may-iddhi-ñāṇaṃ (DN 2.25),
mind made (body) spiritual-power
iddhi-vidha-ñāṇaṃ (DN 2.26),
1. (supernormal) power
dibba-sota-ñāṇaṃ (DN 2.27),
2. divine ear knowledge
ceto-pariya-ñāṇaṃ (DN 2.28),
3. mind reading knowledge
pubbe-nivās-ānussati-ñāṇaṃ (DN 2.29),
4. previous-life-recollection
dibba-cakkhu-ñāṇaṃ (DN 2.30),
5. divine eye knowledge
āsavak-khaya-ñāṇaṃ (DN 2.31),
6. asinine-inclination destruction
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
Just the tevijja, the powers 4,5,6. DN seems to be the exception in using the imperturbable pericope for all 6.

AN 3.59, 3.60, 4.198, 8.11
AN AN 3.59, AN 3.60, AN 4.198, AN 8.11
Just the tevijja, the powers 4,5,6. DN seems to be the exception in using the imperturbable pericope for all 6.

SN 4.11 māra verse, could be 4th jhāna, or higher samadhi
SN 4.11
♦ “sacepi kevalaṃ sabbaṃ,
“Even if you make this Vulture Peak
gijjhakūṭaṃ calessasi VAR.
Quake all over in its entirety,
♦ neva sammāvimuttānaṃ,
The enlightened are not perturbed,
buddhānaṃ atthi iñjitan”ti.
For they are are fully liberated.”
Miscellaneous
AN 5.28 4 jahna similes and 5th reflection nimitta
ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

an 6.2 worthy of gifts, hospitality...

AN 9.35 foolish cow: 8 samadhi, then 6 abhinna
“When, bhikkhus, a bhikkhu enters and emerges from each of these meditative attainments, his mind becomes malleable and wieldy. With the mind malleable and wieldy, his concentration becomes measureless and well developed. With measureless, well-developed concentration, whatever state realizable by direct knowledge he inclines his mind toward to realize by direct knowledge, he is capable of realizing it, there being a suitable basis.

♦ “yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ. mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. so appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

AN 10.97 worthy of gifts, hospitality

MN 6 because of precepts
“Bhikkhus, dwell possessed of virtue, possessed of the Pātimokkha, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts.76

DN 34, 28, 18 11 10 2

MN 12 various powers of tathagata, no direct cause

MN 73 samatha and vipassana
18.“In that case, Vaccha, develop further two things: serenity and insight. When these two things—serenity and insight—are developed further, they will lead to the penetration of many elements.

MN 77 similar to DN 2 laundry list

MN 108 because of 4j
(4) “He obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

SN 16.9 jhān-ābhiñña-sutta: buddha and kassapa do 8smd and 6ab whenever they wish,

4.4 – iddhi-pāda: four power bases and ASND

see ASND 🌕🌟‍ , SN 51.0, AN 6.29

4.5 – four brahma-vihāras: divine attitudes

4.5.1 – Mettā\xED\xA0\xBE\xED\xB4\x9D\xED\xA0\xBE\xED\xB4\x97: friendly-kindness

🤝🤗 mettā-sahagatena cetasā
🤝🤗with a mind of friendly-kindness,
ekaṃ disaṃ pharitvā
pervade [that mind state] in the direction [of the first quarter, without limit].
viharati,
Live in this way.
tathā dutiyaṃ,
likewise (the) second [quarter],
tathā tatiyaṃ,
likewise (the) third [quarter],
tathā catutthaṃ;
likewise (the) fourth [quarter],
iti uddham-adho
Thus above,-below,
tiriyaṃ sabbadhi
across, everywhere,
Sabbat-tatāya
All-places,
sabbāvantaṃ lokaṃ
(to the) entire world
🤝🤗 mettā-sahagatena cetasā
🤝🤗with a mind of friendly-kindness,
vipulena maha-g-gatena
vast, exalted,
appamāṇena a-verena
unlimited, without-vengeful-animosity,
A-byāpajjena pharitvā
without ill will, pervade [that mind state everywhere].
viharati,
Live in this way.




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 othersSN 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 rebirthAN 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\xED\xA0\xBD\xED\xB1\x90\xED\xA0\xBD\xED\xB8\x8A: compassion

👐😊 Karuṇā-sahagatena cetasā
👐😊with a mind of compassion,
ekaṃ disaṃ pharitvā
pervade [that mind state] in the direction [of the first quarter, without limit].
viharati,
Live in this way.
tathā dutiyaṃ,
likewise (the) second [quarter],
tathā tatiyaṃ,
likewise (the) third [quarter],
tathā catutthaṃ;
likewise (the) fourth [quarter],
iti uddham-adho
Thus above,-below,
tiriyaṃ sabbadhi
across, everywhere,
Sabbat-tatāya
All-places,
sabbāvantaṃ lokaṃ
(to the) entire world
👐😊 Karuṇā-sahagatena cetasā
👐😊with a mind of compassion,
vipulena maha-g-gatena
vast, exalted,
appamāṇena a-verena
unlimited, without-vengeful-animosity,
A-byāpajjena pharitvā
without ill will, pervade [that mind state everywhere].
viharati,
Live in this way.




Karuṇā (2.👐😊️ ): compassion

karuṇā (fem.) = compassion; sympathy; kindness (towards unfortunate beings); lit. action [√kar + uṇā]

✅ As one of the 4bv☮️ , this attitude is unlimited, impartial, universal and applies to all beings without exception MN 21.
✅ Karuṇā 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💭
✅ Karuṇā is an attitude, a wish for all beings (including oneself) to be free from suffering, a commitment to do no harm.
* An 'attitude' can be maintained at all times and all postures.
⛔ Karuṇā is not a nanny devoting all their energy, time and attention watching unruly kids wreak havoc on the world.
⛔ Karuṇā is not an obligation to support every living being in the universe until the age of 18 and pay for their college tuition.



4.5.3 – Muditā\xED\xA0\xBD\xED\xB8\x8A: Rejoicing in skillful Dharmas

😊 muditā-sahagatena cetasā
😊 with a mind that rejoices in skillful Dharmas,
ekaṃ disaṃ pharitvā
pervade [that mind state] in the direction [of the first quarter, without limit].
viharati,
Live in this way.
tathā dutiyaṃ,
likewise (the) second [quarter],
tathā tatiyaṃ,
likewise (the) third [quarter],
tathā catutthaṃ;
likewise (the) fourth [quarter],
iti uddham-adho
Thus above,-below,
tiriyaṃ sabbadhi
across, everywhere,
Sabbat-tatāya
All-places,
sabbāvantaṃ lokaṃ
(to the) entire world
😊 muditā-sahagatena cetasā
😊 with a mind that rejoices in skillful Dharmas,
vipulena maha-g-gatena
vast, exalted,
appamāṇena a-verena
unlimited, without-vengeful-animosity,
A-byāpajjena pharitvā
without ill will, pervade [that mind state everywhere].
viharati,
Live in this way.




mudita : rejoicing in skillful Dharmas

✅ one rejoices in virtuous, skillful Dharmas in oneself, in others, or both in oneself and others.
* virtuous skillful Dharma can be a bodily action, a verbal action, or mental action (if you're a mind reader you can rejoice in virtuous thoughts someone is thinking or about to think).
* The skillful Dharma can be from the past, present, or future.
* an action that deliberately avoids unskillful Dharmas, is also a skillful Dharma.
* the person one is observing performing virtuous Dharma is typically, but not necessarily experiencing joy. Example: someone does an action because "it's the right thing to do", but they feel pain instead of joy.
✅ Mudita is nearly synonymous or the immediate precursor to pamojja and pīti in the seven awakening factors 4😁 , and pīti in the first two jhānas. (AN 5.26, AN 4.125 and AN 4.126)
✅ Muditā can be done concurrently with sati , samādhi, 4 jhānas (4j🌕 ), in any posture AN 8.63. Alternatively, one could enter jhāna samādhi directly without using pīti, mudita, and abide with or without sukha.
✅ Mudita as a brahma-vihara 3.😊 , in the Buddha's EBT , is in some ways more versatile than pre-Buddhist Mudita, but in other ways more restrictive to bring it into conformity with the Buddha's Dharma that leads to Nirvana instead of just good rebirth in Brahma realm. (see par for the Buddha )
⛔ Mudita is not an indiscriminate rejoicing at someone experiencing joy, especially if they are joyful from performing unskillful Dharmas.



4.5.4 – Upekkhā\xED\xA0\xBD\xED\xBB\x86\xED\xA0\xBD\xED\xB1\x81: equanimous-observation

🛆👁 upekkhā-sahagatena cetasā
🛆👁 with a mind of equanimous-observation,
ekaṃ disaṃ pharitvā
pervade [that mind state] in the direction [of the first quarter, without limit].
viharati,
Live in this way.
tathā dutiyaṃ,
likewise (the) second [quarter],
tathā tatiyaṃ,
likewise (the) third [quarter],
tathā catutthaṃ;
likewise (the) fourth [quarter],
iti uddham-adho
Thus above,-below,
tiriyaṃ sabbadhi
across, everywhere,
Sabbat-tatāya
All-places,
sabbāvantaṃ lokaṃ
(to the) entire world
🛆👁 upekkhā-sahagatena cetasā
🛆👁 with a mind of equanimous-observation,
vipulena maha-g-gatena
vast, exalted,
appamāṇena a-verena
unlimited, without-vengeful-animosity,
A-byāpajjena pharitvā
without ill will, pervade [that mind state everywhere].
viharati,
Live in this way.




Upekkhā (4.🛆👁️ ): Equanimous-observation

Upekkhā (fem.) = looking on; mental poise; mental balance; equanimity; non-reactivity; composure [upa + √ikkh + ā]
✅ As one of the 4bv☮️ , this attitude is unlimited, impartial, universal and applies to all beings without exception MN 21.
✅ Upekkhā 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💭
✅ Upekkhā is equivalent or nearly identical in the many sets of Dharmas it appears in, as part of 4bv☮️ , 3rd and 4th jhāna, as part of 7sb awakening factors, 5abi, etc. See details in 7🛆👁 .
⛔ Upekkhā is not indifference to others' suffering.
⛔ Upekkhā is not temporary indifference/boredom to sensual pleasures, with underlying passion still latent and just waiting to emerge later when one gets hungry or lustful again. MN 137.



4.5.5 – 4bv☮️ misc.

4.5.48 – frankk daily 4bv practice

4bv instant on
4bv need to be able to flip a switch and have it on instantly, like sati and jhāna.
To be able to do this, you need to have already established a strong practice in sati, samādhi, jhāna, being instant on, active at least partially all time, all activities and all postures.
See Goldcraft 24

works on anyone, any time, no exception for evil beings
That seems like an impossible goal.
Not only are we expected to abstain from punishing those who deserve punishment, but to be kind to them?
How is this possible?
I found a way.
Pull out of short term views, take a long term view.
By short term view, that includes even a 100 year full lifespan.
By long term view, I mean seeing first yourself as a prisoner of samsara, born life after life, sometimes in fortunate existences, sometimes in hellish realms, etc., infinitely without end.
In your own past lives, you committed heinous crimes, paid the price, evolved spiritually to what you are now.
Generous beings forgave you, helped you out, helped you evolve.
Don’t other evil beings deserve the same opportunity?
If you take a long term view that we’re all stuck in an infinite cycle of samsaric rebriths suffering according to our karma, it’s easy to extend an attitude of understanding, compassion, forgiveness, and genuine kindness for all of your fellow prisoners in samsara.
With this long term view and attitude, even Trump and Hitler you can view with a soft heart and kindness.
This doesn’t mean you just let evil people harm others.
For the good of the world, of course you try to restrain evil doers.
But you can maintain both a short term view of pragmatic actions that need to be taken in the short term, and simultaneously hold a long term view with instant on 4bv that extends kindness to any being without exception.
As a fellow unawakened prisoner of samsara, we’re all oppressed by the same forces and we should do what we can to help each other break out of prison if opportunities arise.
All of us prisoners are teammates, and the enemy are the unskillful Dharmas, the defilements.

Khamāpanā: Asking for Forgiveness
(translation from https://www.ancient-buddhist-texts.net/Texts-and-Translations/Daily-Chanting/09-Appendix.htm)
I do this in my solitary daily pāḷi chanting morning session.
I visualize an arahant, or the Buddha, or anyone currently alive, and recite this section sincerely, as if they’re really there, alive sitting in front of me.

Okāsa vandāmi bhante,
With your consent, Venerable Sir, I worship you,
(Sukhi hotu!)
(May you be happy!)
Mayā kataṁ puṇṇaṁ sāminā anumoditabbaṁ,
If any merit has been made by me I share it with my lord,
(Sādhu! Anumodāmi)
(Surely! I share in it)
Saminā kataṁ puṇṇam mayaṁ dātabbaṁ,
The merit made by my lord should be shared with us,
(Sādhu! Anumodāhi)
(Surely! You should share in it,)
Okāsa dvarattayena kataṁ sabbaṁ aparādaṁ khamatha me bhante,
Please consent to forgive me, Venerable Sir, for any offences I have committed by way of the three doors (of body, speech, or mind)
(Khamāmi, khamitabbaṁ!)
(I forgive you, you should forgive me!)
Okāsa khamāmi bhante!
With consent, I forgive you, Venerable Sir!

5 –

5.1 – 5 hindrances

5niv⛅

5.2 – 5\xED\xA0\xBD\xED\xB1\x91abi️: master of perception

5👑abi️

5.3 – 5siv corpse stages for samādhi nimitta

See Goldcraft 31.4

6 –

6.1 – 6ab⚡☸ higher knowledges

6ab ⚡☸

7 –

7.1 – \xED\xA0\xBD\xED\xB0\x89Unleash the hidden dragon

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

8 –

8.1 – Abhibhāyatana: Dimensions of Mastery

See 8 abhi-bh-āyatana for full details.
The first two attainments correspond with fourth jhāna imperturbable version, mind is still percipient of the body, one sees external forms and visions.
The next two attainments are formless, disembodied. One is not percipient of one’s own body, but sees external forms and visions.
The remaining four attainments are also formless, disembodied, and the external vison one sees is exclusively a color, based on 31 body parts of 31asb🧟‍ .

8.2 – Vimokkha: Liberations

See 8 vimokkha for full details.
Vimokkha #1 corresponds to the first two Abhibhāyatana of section 8.1.
Vimokkha #2 corresponds to the second two Abhibhāyatana of section 8.1.
Vimokkha #3 corresponds to metta or all 4bv☮️ , presumably done from formless attainment since vimokkha #2 is formless, but nothing in the description ruled out 4th jhāna embodied version of 4bv brahma vihāra.
The remaining five attainments are the same as the latter 5 formless attainments from section 9.1.

9 –

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

    Goldcraft 9.1.1 first jhāna
    Goldcraft 9.1.2 second jhāna
    Goldcraft 9.1.3 third jhāna
    Goldcraft 9.1.4 fourth jhāna
        Goldcraft 9.1.5 ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space
        Goldcraft 9.1.6 Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness
        Goldcraft 9.1.7 ākiñcaññā-(a)yatanaṃ: Dimension of nothingness
        Goldcraft 9.1.8 Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception
        Goldcraft 9.1.9 Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation

The first four are just the four jhānas, as described in section 4 of the book:

9.1.1 – first jhāna

        Goldcraft 4.3.1 j1\xED\xA0\xBC\xED\xBC\x98 First Jhāna

9.1.2 – second jhāna

        Goldcraft 4.3.2 j2\xED\xA0\xBC\xED\xBC\x97 Second Jhāna

9.1.3 – third jhāna

        Goldcraft 4.3.3 j3\xED\xA0\xBC\xED\xBC\x96 Third Jhāna

9.1.4 – fourth jhāna

        Goldcraft 4.3.4 j4\xED\xA0\xBC\xED\xBC\x95 Fourth Jhāna

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


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.



TOC for details on smd5 in book Goldcraft

        Goldcraft 9.1.5 ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space
            Goldcraft 9.1.5.1 sabbaso rūpa-saññānaṃ samatikkamā: beyond form perception
            Goldcraft 9.1.5.2 Paṭigha-saññānaṃ atthaṅgamā: impingement perceptions end
            Goldcraft 9.1.5.3 nānatta-saññānaṃ a-manasikārā: not paying attention to diverse perceptions
            Goldcraft 9.1.5.22 (smd5) Misc.



Essence of smd5👻



9.1.5.1 - sabbaso rūpa-saññānaṃ samatikkamā: beyond form perception

sabbaso rūpa-saññānaṃ samatikkamā
Going totally beyond perceptions of [both the internal physical body and external] forms,
There are 3 important terms to gloss, to understand the meaning of this samadhi attainment.
1. rūpa
2. paṭigha
3. nānatta

relationship between rūpa and a-rūpa
In particular, the passages quoted in this article from MN 43, AN 9.37, and MN 137 make it very clear
that the 4 jhanas are rupa, not a-rupa.
That means in the 4 jhanas, one still has awareness of the 5 sense faculties (sight, sound, smell…)
If those 5 sense faculties were shut off in the 4 jhanas, surely those 3 suttas would mention the 4 jhanas in there.

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

cases where rūpa is the anatomical body

see kāya for comprehensive collection of anatomical body references

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

“kiñca, bhikkhave, rūpaṃ vadetha?
“And why, bhikkhus, do you call it form?"
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
‘It is deformed,’ bhikkhus, therefore it is called form."
kena ruppati?
Deformed by what?
sītenapi ruppati, uṇhenapi ruppati,
Deformed by cold, deformed by heat,
jighacchāyapi ruppati, pipāsāyapi ruppati,
deformed by hunger, deformed by thirst,
ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati.
deformed by contact with flies, mosquitoes, wind, sun, and serpents.
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
‘It is deformed,’ bhikkhus, therefore it is called form

Comment on distinction between rūpa attainments (first four jhānas) and a-rūpa (formless) attainments. From the SN 22.79 quote above, it’s quite obvious if a-rūpa means you won’t be afflicted by hunger, cold, heat, mosquitos, then in the four jhānas, which are rūpa, you ARE subject to feeling hunger, cold, heat, mosquitos. Very straightforward.

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

♦ 451. “nissaṭṭhena hāvuso, pañcahi indriyehi
[Ven. Mahā Koṭṭhita]: “divorced ****** (from the) five sense-faculties,
parisuddhena mano-viññāṇena
(with a) purified mind-consciousness,
kiṃ neyyan”ti?
what can-be-known?"
♦ “nissaṭṭhena āvuso, pañcahi indriyehi
[Ven. Sāriputta]: “divorced ****** (from the) five sense-faculties,
parisuddhena mano-viññāṇena
(with a) purified mind-consciousness,
‘ananto ākāso’ti ākāsān-añc-āyatanaṃ neyyaṃ,
‘infinite space,’ the-space-infinitude-dimension (can be) known,
‘anantaṃ viññāṇan’ti viññāṇ-añc-āyatanaṃ neyyaṃ,
‘infinite consciousness,’ the-consciousness-infinitude-dimension (can be) known,
‘natthi kiñcī’ti ākiñcaññ-āyatanaṃ neyyan”ti.
‘There is nothing.’ the-nothingness-dimension (can be) known."

AN 9.37 mind divorced from 5 body faculties stated different way

(for example one would not be able to hear sounds, feel mosquito bites in this state)

tadeva nāma cakkhuṃ bhavissati te rūpā
(1) That very eye will-be-present (with) those forms
Tañc-āyatanaṃ no paṭisaṃvedissati.
[and yet] that-base [one] {will} not experience.
tadeva nāma sotaṃ bhavissati te saddā
(2) That very ear will-be-present (with) those sounds,
Tañc-āyatanaṃ no paṭisaṃvedissati.
[and yet] that-base [one] {will} not experience.
tadeva nāma ghānaṃ bhavissati te gandhā
(3) That very nose will-be-present (with) those odors,
Tañc-āyatanaṃ no paṭisaṃvedissati.
[and yet] that-base [one] {will} not experience.
sāva nāma jivhā bhavissati te rasā
(4) That very tongue will-be-present (with) those tastes,
Tañc-āyatanaṃ no paṭisaṃvedissati.
[and yet] that-base [one] {will} not experience.
sova nāma kāyo bhavissati te phoṭṭhabbā
That very body will-be-present (with) those tactile-objects,
Tañc-āyatanaṃ no paṭisaṃvedissati.
[and yet] that-base [one] {will} not experience.
ti.

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

♦ evaṃ vutte āyasmā udāyī
with-that said, Venerable Udāyī
āyasmantaṃ ānandaṃ etadavoca —
(to) Venerable Ānanda {said}-this:
“saññīm-eva nu kho, āvuso ānanda,
"(Is one) percipient-*** ***, friend Ānanda,
tad-āyatanaṃ no paṭisaṃvedeti
(while) that-base (is) not experienced,
udāhu a-saññī”ti?
or (is one) not-percipient?"
“saññīm-eva kho, āvuso,
"[One is] Percipient-*** indeed, *****,
tad-āyatanaṃ no paṭisaṃvedeti,
(while) that-base (is) not experienced,
no a-saññī”ti.
not un-percipient."
♦ “kiṃ-saññī panāvuso,
"What-(is one)-percipient (of), friend,
tad-āyatanaṃ no paṭisaṃvedetī”ti?
(while) that-base (is) not experienced?"

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

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],
What are the resistance perceptions that disappear?
[such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],

MN 2 contains examples for patigha, kāya

In all four cases, we an see the anatomical body is the reference point.

1. clothing

paṭisaṅkhā yoniso
reflecting wisely
cīvaraṃ paṭisevati —
[on the purpose of a] robe, (he) uses (it)-
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
simply-for cold[weather]-repelling, hot[weather]-repelling,
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-
Gadflies-mosquitoes-wind-sun-reptiles;-
-sam-phassānaṃ paṭighātāya,
-contact (with them it) repells.
yāvadeva hiri-kopīna-p-paṭicchāda-(a)natthaṃ’.
simply-for (the) shameful-reproductive-organ-concealment-********.

2. food

“paṭisaṅkhā yoniso
“Reflecting appropriately,
piṇḍa-pātaṃ paṭisevati —
lumps-[of almsfood]-offered he-uses -
‘neva davāya,
not playfully,
na madāya,
nor for-intoxication,
na maṇḍanāya,
nor for-decoration, [putting on bulk]
na vibhūsanāya,
nor for-beautification;

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

yāvadeva imassa kāyassa ṭhitiyā yāpanāya,
but-simply-for this body's continuance (&) survival,
vihiṃs-ū-(u)paratiyā,
(its) afflictions terminated,
brahmacariyā-(a)nuggahāya,
the-holy-life-(it)-assists,
iti purāṇañca vedanaṃ paṭihaṅkhāmi
[thinking,] ‘Thus old feelings [of hunger], I-will-destroy,
navañca vedanaṃ na uppādessāmi,
[and] new feelings [from overeating] I-will-not-create.
yātrā ca
I will maintain myself, and
me bhavissati anavajjatā ca
I {will} be blameless, and
phāsu-vihāro ca’.
pleasantly-live **.’

3. Shelter

“paṭisaṅkhā yoniso
“Reflecting appropriately,
sen(a)-āsanaṃ paṭi-sevati —
lodging (he) uses -
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
simply-for cold[weather]-repelling, hot[weather]-repelling,
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-
Gadflies-mosquitoes-wind-sun-reptiles;-
-sam-phassānaṃ paṭighātāya,
-contact (with them it) repells.
yāvadeva utuparissaya-vinodana-
simply-for {protection from}-the-inclemencies-of-weather-
-paṭisallān-ārā-matthaṃ’.
-{and for the enjoyment of}-seclusion.

4. Medicine

“paṭisaṅkhā yoniso
“Reflecting appropriately,
gilāna-p-paccaya-bhesajja-parikkhāraṃ
sickness-*-curing-medicinal-requisites,
paṭisevati —
(those he) uses

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

‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
simply-for arisen afflictive-painful feelings; (it) counteracts (them).
abyābajjha-paramatāya’
(and for) {maximum-freedom} from-disease.
.
.

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

nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
Nānatta = diversity perceptions A-manasi-kārā = not-paying attention to

What are the diversity perceptions (nānatta-saññānaṃ) that we’re not supposed to pay attention to?

nānatta-saññānaṃ a-manasikārā
(and) diversity-perceptions; non-attention (to them),

MN 137 explains it covers the 6 sense doors

(upekkhā nānattā: equanimity based on diversity)

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?
And what is equanimity based on diversity?
Atthi, bhikkhave, upekkhā
There is equanimity towards
rūpesu,
sights,
atthi saddesu,
sounds,
atthi gandhesu,
smells,
atthi rasesu,
tastes,
atthi phoṭṭhabbesu—
and touches.
ayaṃ, bhikkhave, upekkhā nānattā nānattasitā.
This is equanimity based on diversity.

(upekkhā ekattā: equanimity based on unity)

Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?
And what is equanimity based on unity?
Atthi, bhikkhave, upekkhā
There is equanimity based on the
ākāsānañcāyatana-nissitā,
dimensions of infinite space,
atthi viññāṇañcāyatana-nissitā,
infinite consciousness,
atthi ākiñcaññāyatana-nissitā,
nothingness, and
atthi neva-saññā-n-āsaññāyatana-nissitā—
neither perception nor non-perception.
ayaṃ, bhikkhave, upekkhā ekattā ekattasitā.
This is equanimity based on unity.
Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti.
Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up.
Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
Relying on non-identification, give up equanimity based on unity. That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it.

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

(W.Chu comments based on MN 137 passage above)
these sutta passages made it incontrovertibly clear that:

--jhana is based on perception of "multiplicity of sensory experiences." In practical terms, this means that the mind is in contact with blissful bubbly sensations, surges/currents/confluences/settling of energies; the occasional, gentle impingement of sounds and random tactile sensations don't knock one out of the seclusion peace, but are in general registered as either innocuous, neutral sensations, or a part of the vibrant field of pleasant experience.

The passages also make clear that "singleness" of perception in the formless means the suspension of sensory awareness, and this is made distinct from experiences of the form attainments (four jhanas).

.
.

9.1.5.10 – \xED\xA0\xBD\xED\xBB\x87\xED\xA0\xBD\xED\xB1\xBB rūpa is not a-rūpa, 4 jhānas operate in rūpa



🛇👻 The four Jhānas are not formless samādhi attainments

Not formless means you have physical body 🗸🏃‍♀️ awareness, you can feel leg pain, you can hear sounds.
In 3rd and 4th jhāna, the sense of the body may subjectively be experienced as increasingly subtle, fading out.
But if you can no longer hear sounds, can not kinaesthetically locate where your hands, feet, head are,
have no sense of direction of up and down, then you've crossed over into formless samādhi 👻.
You are no longer in the four jhānas.
• rūpa is not a-rūpa, 4 jhānas operate in rūpa: You think that would be obvious, but it's not a well understood point,
thanks to late Theravada propaganda redefining 4 jhānas as formless (see VRJ👻🥶 and BRJ👻🥶 ).
• In the 4 jhānas, the body kāya is physical 🗸🏃‍♀️,
and feelings (vedana) by default originate and are experienced from the physical 🗸🏃‍♀️
• If you can feel leg pain and mosquito bites in the 4 jhānas, then ...
• hearing in jhāna👂🌄 : You can hear sounds in the 4 jhānas. Which samādhis are silent?
• If you can walk and do the jhānas in all 4 postures, then obviously you must have body awareness and can't be in a formless samādhi.
• smd5👻 ākāsā-nañcā-(a)yatanaṃ: if you study the terms in the space infinitude dimension formula for patigha sañña and nanatta sañña,
it's clear that it must mean in the four jhānas one is sensitive to the physical anatomical body.
full details here: Goldcraft 9.1.5.10



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

KN Iti 72
♦ “tisso imā, bhikkhave, nissaraṇiyā VAR dhātuyo.
“Monks, there are these three properties for escape.
katamā tisso?
Which three?
kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,
This is the escape from sensuality: renunciation.1
rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,
This is the escape from form: formlessness.
yaṃ kho pana kiñci bhūtaṃ
And as for whatever has come into being,
saṅkhataṃ paṭiccasamuppannaṃ
is fabricated & dependently co-arisen,
nirodho tassa nissaraṇaṃ —
the escape from that is cessation.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.
These are the three properties for escape.”
♦ “kāma-nissaraṇaṃ ñatvā,
Knowing the escape from sensuality,
rūpānañca atikkamaṃ.
& the overcoming of forms
♦ sabba-saṅkhāra-samathaṃ,
–ardent always– touching the stilling
phusaṃ ātāpi sabbadā.
of all fabrications:
♦ “sa ve sammaddaso bhikkhu,
he is a monk who’s seen rightly.
yato tattha vimuccati.
From that he is there released.
♦ abhiññā-vosito santo,
A master of direct knowing,
sa ve yogātigo munī”ti.
at peace, he is a sage gone beyond bonds.
There are those who mistakenly misinterpret this phrase as meaning the body disappears,
that the mind becomes divorced from the 5 sense faculties,
one can not move the body, feel pain, hear sounds in first jhāna.
They base that on interpreting kāmehi as sensual pleasure objects,
and that seclusion from those objects means mind separates from the physical body.
This is not the case.
If you look at ever single occurrence of the first jhana in the suttas, right before first jhana,
it always mentions 5kg or 5niv (5 strands of sensual pleasure and/or 5 hindrances).
For the mind to be divorced from the body, the Buddha has a more specific way to make that clear.

KN Iti 73 santatara

KN Iti 73

73 Santatarasutta
More Peaceful
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Buddha, the Perfected One: that is what I heard.
“Rūpehi, bhikkhave, arūpā santatarā,
“monks, formless states are more peaceful than states of form;
arūpehi nirodho santataro”ti.
cessation is more peaceful than formless states.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
That is what the Buddha said. On this it is said:
(verse)

“Ye ca rūpūpagā sattā,
“There are beings in the realm of form,
ye ca arūpaṭṭhāyino;
and others stuck in the formless.
Nirodhaṁ appajānantā,
Not understanding cessation,
āgantāro punabbhavaṁ.
they return in future lives.
Ye ca rūpe pariññāya,
But the people who completely understand form,
arūpesu asaṇṭhitā;
not stuck in the formless,
Nirodhe ye vimuccanti,
released in cessation—
te janā maccuhāyino.
they are destroyers of death.
Kāyena amatadhātuṁ,
Having directly experienced the deathless element,
phusayitvā nirūpadhiṁ;
free of attachments;
Upadhippaṭinissaggaṁ,
having realised relinquishment
sacchikatvā anāsavo;
of attachments, the undefiled
Deseti sammāsambuddho,
fully awakened Buddha teaches
asokaṁ virajaṁ padan”ti.
the sorrowless, stainless state.”

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

KN Iti 51

51 Dhātusutta
Elements
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Buddha, the Perfected One: that is what I heard.
“Tisso imā, bhikkhave, dhātuyo.
“monks, there are these three elements.
Katamā tisso?
What three?
Rūpadhātu, arūpadhātu, nirodhadhātu—
The elements of form, formlessness, and cessation.
imā kho, bhikkhave, tisso dhātuyo”ti.
These are the three elements.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
That is what the Buddha said. On this it is said:
(verse)

“Rūpadhātuṁ pariññāya,
“Comprehending the element of form,
āruppesu asaṇṭhitā;
not stuck in the formless,
Nirodhe ye vimuccanti,
those who are released in cessation,
te janā maccuhāyino.
they are destroyers of death.
Kāyena amataṁ dhātuṁ,
Having directly experienced the deathless element,
phusayitvā nirūpadhiṁ;
free of attachments;
Upadhippaṭinissaggaṁ,
having realised relinquishment
sacchikatvā anāsavo;
of attachments, the undefiled
Deseti sammāsambuddho,
fully awakened Buddha teaches
asokaṁ virajaṁ padan”ti.
the sorrowless, stainless state.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This too was spoken by the Blessed One: that is what I heard.
(slightly edited Ṭhānissaro Bhikkhu‍ footnote)
The property of form corresponds to the experience of the form of the body as present in the first four levels of jhāna.
The property of formlessness corresponds to the formless experiences based on the fourth level of jhāna:
the dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception.
The property of cessation is the experience of the total cessation of pain/suffering/stress.

KN Snp 4.11 kalahavivāda (Quarrels & Disputes)

KN Snp 4.11
♦ 879.
♦ “kathaṃsametassa vibhoti rūpaṃ,
“For one how-arriving
sukhaṃ dukhañcāpi VAR kathaṃ vibhoti.
does form disappear?
♦ etaṃ me pabrūhi yathā vibhoti,
How do pleasure & pain disappear?
taṃ jāniyāmāti VAR me mano ahu”.
Tell me this.
My heart is set
on knowing how
they disappear.”
♦ 880.
♦ “na saññasaññī na visaññasaññī,
“One not percipient of perceptions
nopi asaññī na vibhūtasaññī.
not percipient of aberrant perceptions,
♦ evaṃsametassa vibhoti rūpaṃ,
not unpercipient,
saññānidānā hi papañcasaṅkhā”.
nor percipient of what’s disappeared2:
For one thus-arriving,
form disappears3—
for objectification-classifications4
have their cause in perception.”
(slightly edited Ṭhānissaro Bhikkhu‍ footnote)
2. According to Nd I, “percipient of perceptions” means having ordinary perceptions.
“Percipient of aberrant perceptions” means being insane.
“Unpercipient” means either having entered the cessation of perception and feeling (see AN 9.33) or the dimension of beings without perception (DN 1 and DN 15). “Percipient of what’s disappeared” (or:
having perceptions that have disappeared) means having entered any of the four formless states.
Of these four explanations, the last is the least likely, for as the next lines show, this passage is describing the stage of concentration practice in which one is transcending the fourth jhāna and entering the formless attainment of the infinitude of space.
A more likely explanation of “percipient of what’s disappeared”
would be the act of holding to perceptions of the breath and of pleasure and pain,
even though these phenomena have all disappeared in the fourth jhāna (see SN 36.11, AN 9.31, AN 10.20, and AN 10.72).

3. This is the point where the meditator leaves the fourth jhāna and enters the perception of the infinitude of space.

9.1.5.22 - (smd5) Misc.

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

MN 60

Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
If those ascetics and brahmins who say that
‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—
there are no totally formless meditations are correct, it is possible
ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati.
that I will be guaranteed rebirth among the gods who possess form and made of mind.
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
If those ascetics and brahmins who say that
‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—
there are totally formless meditations are correct, it is possible
ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati.
that I will be guaranteed rebirth among the gods who are formless and made of perception.
Dissanti kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā.
Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
‘Natthi kho panetaṃ sabbaso arūpe’ti.
But those things don’t exist where it is totally formless.’
So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding forms.

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


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.



TOC for details on smd6 in book Goldcraft

        Goldcraft 9.1.6 .



Essence of smd6👻



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


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.



TOC for details on smd7 in book Goldcraft

        Goldcraft 9.1.7



Essence of smd7👻



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


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.
[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]



TOC for details on smd5 in book Goldcraft

        Goldcraft 9.1.8



Essence of smd8👻



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


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.



TOC for details on smd9 in book Goldcraft

        Goldcraft 9.1.9



Essence of smd9👻



9.2 – 9siv corpse stages

See Goldcraft 31.3

10 –

10.1 – eight and ten precepts, prerequisites for strong samādhi

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

STED 16\xED\xA0\xBC\xED\xBC\xAC️\xED\xA0\xBD\xED\xB8\xA4 instructions

(2022 SP-FLUENT translation by frankk‍ )
Here, a monk
[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

clarification of some terms
un·der·lie = verb: underlie; 1. be a significant cause or basis of (something) even if not necessarily manifest or obvious.

'thinking’: Quoted text in the EBT suttas marked by ending with ‘ti’, can be either vitakka and vicāra verbal thoughts that can occur in first jhāna , or subverbal mental processing that can occur in second jhāna and beyond.
In an oral tradition , you hear, memorize, recollect with sati (“mindfulness”), and then ‘think’ about that recollection.
The ‘thinking’ that occurs in the 16 steps, show the role of sati and vitakka, and how vitakka gradually fades into subverbal mental processing done with sampajāno and upekkha of third and fourth jhāna.
Clearly the oral tradition wouldn’t work if you had ‘vitakka’ redefined into ‘placing the mind’.
The ‘thinking’ in those 16 steps clearly can be verbal, linguistic mental talk, the ‘Dharma’ that sati remembers and thinks about.
The Buddha would not be giving coherent Dharma instructions on how those 16 steps lead to jhāna if vitakka suddenly meant ‘placing the mind’.

Goldcraft 16 Ānā-pāna-s-sati: breath meditation
            Goldcraft 16.000 overview and features
                Goldcraft 16.000.1 cutting off vitakka/thoughts
                Goldcraft 16.000.2 ambrosia, peaceful, sublime dwelling
                Goldcraft 16.000.3 Noble 👑, Brahma, pleasurable dwelling
                Goldcraft 16.000.4 Even last breath at death is known!
                Goldcraft 16.000.5 How does 16aps differ from other meditation methods?
            Goldcraft 16.0 🔬prelude to 16 steps
                Goldcraft 16.0.3 🧘 bending into a cross leg posture
                Goldcraft 16.0.4 🏃📐 straightening the body
                Goldcraft 16.0.5 🌬️😤 pari-mukhaṃ: what does ‘in front’ mean?
                Goldcraft 16.0.6 🌬🐘 Always ‘mindful’ of what?
            Goldcraft 16.1 🔬step 1: breathing long
            Goldcraft 16.2 🔬step 2: breathing short
            Goldcraft 16.3 🔬step 3: sensitive to entire body
                Goldcraft 16.3.3 409 CE Dhyāna Samādhi Sutra
                Goldcraft 16.3.5 Buddha says kāya = physical body in 16aps context
            Goldcraft 16.4 🔬step 4: pacify bodily co-activities
                Goldcraft 16.4.5 Buddha glosses kāya-sankhāra
            Goldcraft 16.5 🔬step 5: sensitive to mental joy
            Goldcraft 16.6 🔬step 6: sensitive to physical pleasure
            Goldcraft 16.7 🔬step 7: sensitive to co-activities of mental experience
            Goldcraft 16.8 🔬step 8: pacifying co-activities of mental experience
            Goldcraft 16.9 🔬step 9: sensitive to 'mind'
            Goldcraft 16.10 🔬step 10: produce joy in the 'mind'
            Goldcraft 16.11 🔬step 11: make the 'mind' undistractible and lucid
            Goldcraft 16.12 🔬step 12: liberate the 'mind'
            Goldcraft 16.13 🔬step 13: continuously see impermanence
            Goldcraft 16.14 🔬step 14: continuously see dispassion
            Goldcraft 16.15 🔬step 15: continuously see cessation
            Goldcraft 16.16 🔬step 16: continuously see relinquishment [into nirvana]
            Goldcraft 16.100 misc. on 16aps
                Goldcraft 16.100.1 pāḷi suttas dealing with 16aps
                Goldcraft 16.100.2 pāḷi audio dealing with 16aps

16.000 – overview and features

16.000.1 – cutting off vitakka/thoughts
KN Ud 4.1 Meghiya: shares same passage as AN 9.1

16.000.2 – ambrosia, peaceful, sublime dwelling
SN 54.9 with beautiful simile of rainstorm that settles the dust (of vitakka)

16.000.3 – Noble \xED\xA0\xBD\xED\xB1\x91, Brahma, pleasurable dwelling
SN 54.11 , SN 54.12 : 16APS has special status, the Buddha did this on his personal retreats, and seemed to really emphasize it. My impression is, there are 3 or 4 meditations that should be done almost all the time, you can do some combination of them simultaneously at times, or seamlessly shift between them according to need. But 16APS is probably the safest, the one that should be your home base and starting point before trying asubha or other challenging practices SN 54.9 .

16.000.4 – Even last breath at death is known!
MN 62 near conclusion.

16.000.5 – How does 16aps differ from other meditation methods?

comparison of 4 popular meditation methods

How these 4 popular meditation methods differ in purpose, and how they can be combined synergistically.

16.0 – \xED\xA0\xBD\xED\xB4\xACprelude to 16 steps

[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.


16.0.3 – \xED\xA0\xBE\xED\xB7\x98 bending into a cross leg posture
see ☯🦍 full lotus turtle for helpful exercises to aid cross leg sitting.

16.0.4 – \xED\xA0\xBC\xED\xBF\x83\xED\xA0\xBD\xED\xB3\x90 straightening the body
\xED\xA0\xBC\xED\xBF\x83\xED\xA0\xBD\xED\xB3\x90 ujuṃ kāyaṃ:
Exploring that in detail, plus 'how to' guide with proven practical tips.

Diguju Breath:
Combining 7sb's passaddhi-sambojjhanga with first 4 steps of 16APS to make the breath comfortable and gently straighten the spine naturally and sustainably.

16.0.5 – \xED\xA0\xBC\xED\xBC\xAC️\xED\xA0\xBD\xED\xB8\xA4 pari-mukhaṃ: what does ‘in front’ mean?
In meditation context, always means "what's in front of you is your main priority."


pari-mukha = in-front

1. literal context, in vinaya, refers to spatial location in front of person, such as facial or chest hair.
* Mukha = (anatomical) mouth, entrance, opening. Examples: mouth of a river, opening entrance of a bag of grains.
2. figurative context in sitting meditation:
* pari-mukha = main priority.
* what is 'in-front' of you is the 'main priority'.
* tackle head on what's 'in-front' of you.
* move that task to the front of the line.

pari-mukha in idiomatic sense similar to these English expressions

These examples have nothing to do with physical body part or its spatial location to the "front" (mukha), unless by coincidence.
"con-front the facts."
"face your fears."
"face the facts. face reality."
"the answer is right in front of you."
"focus on the task at hand" - has nothing to do with physical spatial focus of hand, unless by coincidence, such as 'shuffle a deck of cards.'
"get your head in the game." (means: you lack samādhi, focus, undistractible-ludicity)
"the boy behaving badly made his mom lose face." (means: mom embarrassed, pride hurt)
"keep your chin up." (means: don't lose courage)
"hold your head high." (means: be proud, you did your best)
"It's no skin off my nose if you don' take my advice." (means: no harm to me if you ignore me).

pari-mukhaṃ satiṃ upaṭṭhapetvā

✅Make sati establishment your "main priority".
⛔It does not mean focus on physical spatial area around-your-mouth, as late Theravada wrongly interprets this in 16🌬️😤‍ breath meditation context.



16.0.6 – \xED\xA0\xBC\xED\xBC\xAC\xED\xA0\xBD\xED\xB0\x98 Always ‘mindful’ of what?
One should always have sati (remembering, “mindfulness”).
But what is one ‘mindful’ of?
One is always mindful of ☸Dharma , usually expressed in the terse formula for satipaṭṭhāna (7🐘 ).
In the case of breath meditation, the Dharma one is ‘mindful’ of is a little more specific, expressed in these 16 steps.
One always remembers to apply the relevant portion of Dharma instructions for each moment of practice.

* the 16 steps should be memorized! That’s why it’s formulated in such a way to use vitakka quoted text. For example, why did the Buddha phrase those steps in an awkward and repetitive way like this:

\xED\xA0\xBC\xED\xBF\x83 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) \xED\xA0\xBC\xED\xBF\x83 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
\xED\xA0\xBC\xED\xBF\x83 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) \xED\xA0\xBC\xED\xBF\x83 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
when he simply could have concisely said: “they practice inhaling and exhaling sensitive to the entire body.”
It’s because in the oral tradition, and the Buddha’s definition of sati, “mindfulness” means memorize that instruction, you recite it out loud frequently until the memory is clear, then mentally think about it in verbal linguistic form. Every small step of the way the memory/sati interacts with thinking verbally and reciting out loud.
“Mindfulness” is not a vague instruction like “be good.” It involves important specific steps to work properly, and it doesn’t work if you redefine vocalized-speech as “mental verbal thought” and redefine vitakka in jhāna as “placing the mind.”
First jhāna happens when you replace bad thoughts with skillful Dharma vitakka thoughts like these 16 steps.
Second jhāna happens when you drop the linguistic labels and directly know with subverbal mental processing.

16.1 – \xED\xA0\xBD\xED\xB4\xACstep 1: breathing long

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'

* The main point of the first two steps, is to make sure you are aware of the physical process of breathing with enough care and attention such that you can discern whether the breath is relatively long or short, as opposed to the mind wandering in distracted thoughts and completely losing track of the breath.
* You need not worry about the exact meaning of breath being ‘long’ or ‘short’, whether it means ‘heavy’, or ‘shallow’ breath. The point of breath meditation is to cut off unwanted distracted thoughts and deeply relax the body and mind and easily enter jhāna samādhi, not to disect the characteristics of the breath into fine nuances, stressing yourself out and tensing up body and mind.
* The formulation of the first two steps is slightly different than the latter 14. The intent here, is to say that you aren’t forced to breathe in long, then forced to breathe out short to fulfill the purpose of the first two steps. The purpose of the first two steps is a sanity check to make sure your mind is on the breath, not wandering off in distracted thoughts.
* You CAN intentionally breathe long/strong/heavy or short/shallow/light if you want, especially if the intention is to fulfill the seven awakening factors 5🌊 pacification/relaxation factor. The conditions of the body are always changing, sometimes it feels more comfortable to get long or short breaths. Intentional long breaths can also help with mild drowsiness.

16.2 – \xED\xA0\xBD\xED\xB4\xACstep 2: breathing short

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'

See step 1.

16.3 – \xED\xA0\xBD\xED\xB4\xACstep 3: sensitive to entire body

🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’


* “sensitive to” = sense the physical tactile sensations in every part of the body, from top of head to toes, on the skin, under the skin.

* step 3, step 4, and seven awakening factor of pacification 5🌊 all work together closely. You can’t pacify the body, unless you develop a subtle sensitivity to the entire body. It takes a lot of training to be able to become aware you carry way more tension than necessary. Examples: tight neck, furrowing of brows, lots of wrinkles permanently etched in to your face, etc.

Very helpful resource: macro'ing
Q: but how can you feel the ‘breath’ in all parts of the body, aside from wind on your nostrils and lungs inflating?
A: As a beginner, you can’t. But when you’ve put in enough hours, years usually, the body transforms, you accumulate enough 🌟PIE , intrinsic subtle energy, the jhāna force, and equation‍ gets strong enough, you can clearly feel currents of energy traveling around interconnected loops overlaying the physical body, inside, and eventually the radius grows outside the body. The energy is felt as heat, electricity, hydraulic sense, vibrations.

Q: but the suttas don’t describe it that way.
A: No? See MN 62, four jhāna similes DN 24.3.2.5.

Q: but that energy is not ‘breath’.
A: perhaps from a science or materialist view, but subjectively these currents of energy feel like correlates or an extension of the inhale and exhale of the breath. MN 62 seems to support this, if you accept breath is vāta wind/force, part of the 4 properties of rūpa material form.

Q: I still don’t buy this invisible energy business.
A: It’s not a matter of belief. If you keep the 8 precepts (or better), spend enough time meditating silently (as opposed to squandering precious internal energy talking, thinking too much, studying suttas, etc.), you will directly sense these currents of energy. They’re tangible, just as real and tangible as a fart, a burp, hiccup, an orgasm that permeates the entire physical body, that can last hours.

Q: I can feel tactile sensation, currents of energy and vibrations in some parts of the body, but not the entire body. Why?
A: Everybody starts at a different age, with different health conditions. Parts of the body that you can’t feel, have blocked energy channels that take time to fix. Keep 8 precepts and put enough time in, it will get to the point where you can feel the entire body, the entire volume of the body, simultaneously.
Prior to first jhāna, step 3 may feel like you’re shining a flashlight that shows a spotlight with one to three inch radius on a particular part of the body, but when you shine the light elsewhere, the tactile sensation fades and sensation appears on the new location where you focus your flashlight/attention. In other words, you can only feel tactile sensation in some small area/volume of the body at one time.
With first jhāna, step 3 may feel like you have a much larger area, or several disconnected areas at any one time, and occasionally the tactile sensation suffuses the entire body. But it waxes and wanes.
With second jhāna, step 3 feels like suddenly all the loops of energy currents in the body connect, switch comes on and you feel tactile sensation in the whole body, simultaneously, and continuously without waxing and waning like first jhāna.
That’s my experience, and the experience of many meditators. But you shouldn’t cling to that description as gospel, it’s just to give you a general idea of how things may progress. 4 jhānas is not an exact science.

Q: I also feel a full body orgasm, that lasts a long time, but my body disappeared. My mind is disconnected from the body, I can’t feel where my body is.
A: If your mind has separated from your physical body, then you’re not in four jhāna territory anymore, you’re in a formless attainment.
See 8 vimokkha and 8 abhi-bh-āyatana to see which formless state it fits in.
If you can’t feel your body, then you can’t feel a breath, and if you can’t feel your breath you’re not doing breath meditation anymore.
LBT and their VRJ👻🥶 redefined “jhāna” is incoherent and incompatible with EBT suttas and the Buddha’s original lexicon. This will be examined in detail in Goldcraft volume 2.

16.3.3 – 409 CE Dhyāna Samādhi Sutra
This is not from the EBT period, but is fully EBT compliant in describing step 3 of 16aps and capturing what is so peaceful, sublime, ambrosia, a brahma dwelling, and the Buddha’s preferred meditation of choice on his retreats.

Dhyāna Samādhi Sutra (corresponds with Ānāpānā step 3, sabba kāya patisamvedi)
Dhyāna Samādhi Sutra (chinese to english trans. By Dr. William Chu)
T15n0614_p0275b25(08)║念諸息遍身。亦念息出入。
“One is mindfully aware of various breaths suffusing the whole body, as one attends to the exhalation and inhalation of the breath.
T15n0614_p0275b26(05)║悉觀身中諸出息入息。
As one pervasively observes the various kinds of inhalation and exhalation inside the body,
T15n0614_p0275b27(14)║覺知遍至身中乃至足指遍諸毛孔如水入沙。
one becomes aware and comprehends what is happening throughout the body, up to and including one’s toes and pores—[awareness] pervades as if water seeps into sands.
T15n0614_p0275b28(13)║息出覺知從足至髮遍諸毛孔亦如水入沙。譬如[夢-夕+棐]囊入出皆滿。
In the same way, with [each] out-breath, awareness and understanding pervade—from the toes to the hairs, permeating all the pores—as if water seeps into sands. Just like a sack that is completely filled from its bottom to its opening,
T15n0614_p0275b29(05)║口鼻風入出亦爾。觀身周遍見風行處。
so too should one experience the body being saturated this way with [each] in-breath coming in from mouth [and/or] nose.
T15n0614_p0275c01(07)║如藕根孔亦如魚網。復心非獨口鼻觀息入出。
One should perceive that throughout the body, where ‘wind’ traverses, it is as if it traverses through the holes of a lotus root; it is as if it traverses through the eyes of a fish net.
T15n0614_p0275c02(06)║一切毛孔及九孔中。亦見息入息出。
Furthermore, one should not just perceive the breath as going in and out of one’s mouth [and/or] nose; one should also see that the breath comes in and out from all the pores and from the nine orifices of the body.
T15n0614_p0275c03(09)║是故知息遍諸身
For this reason, one should understand that the breath pervades throughout the body."
16.3.5 – Buddha says kāya = physical body in 16aps context
In these passages:
* 16aps step [0.4] sit up with your spine straight
* 16aps step one and two
* SN 54.7 body (kāya) and mind shaking, stopped with 16 APS
* SN 54.10, MN 118, a breath body of air element is also part of the physical body
* MN 10 satipatthana sutta, every kaya exercise is anatomical body
* MN 119 kāyagatā: mindfulness immersed in physical body
* MA parallel to MN 10
* MN 62: 4 elements contain physical body

sit up with your spine straight
The first reference to “kāya” in 16 APS is in the prelude, step [0.4].

[0.2] nisīdati
[0.2] sits down
[0.3] pallaṅkaṃ ābhujitvā
[0.3] (into)-cross-leg-posture (he)-bends,
[0.4] ujuṃ kāyaṃ paṇidhāya
[0.4] straightened body (he)-aspires (to),


Obviously it’s with the physical body that you straighten the spine, cross your legs, and sit. Between step [0.4] and step [3], no other reference to kāya is made, so we have every reason to believe step 3 is still referring to the same physical body you straightened.



16 APS step one and two
How would you be able to even know if you’re breathing, whether the breath was long or short, if you didn’t have some minimal tactile sensation of wind element hitting your nostrils, lungs, belly, etc?
Even if you confine your spatial area to a tiny spot under your nose, you can’t be aware of the breath without being aware of an anatomical body that feels tactile pressure of air hitting skin.

SN 54.7 body (kāya) and mind shaking, stopped with 16 APS
“yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī.
“Bhikkhus, that bhikkhu gains at will, without trouble or difficulty, that concentration through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind.
katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
And what concentration is it through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?
(… STED 16 APS then inserted here… )


If you’ve seen meditators’ bodies shaking in sitting meditation before, it can be pretty violent. Regardless of how strong the shaking, clearly one must first be aware of the body, aware that the posture has changed, exert will to change position to re-straighten body, be aware of entire parts of the body to know what parts are tense and need relaxing (kāya-passadhi of passadhi-bojjhanga and step 4 of 16 APS passambhayam kāya-sankharam), etc.

The intent of the sutta is to show how 16 APS is helpful in calming down the body and mind. If, as Vism. Claims, body (kāya) is redefined as only the breath, or mental aggregates that exclude the body, how would this sutta be helpful at all? What use would the benefit of 16 APS be if it was all mind contemplation? Clearly physical body awareness must be involved for 16 APS to work as advertised.



SN 54.10, MN 118, a breath body of air element is also part of the physical body
(i. Contemplation of the body)
7“Whenever (..a monk is doing steps 1 to 4 of STED 16 APS...)
—on that occasion the bhikkhu dwells contemplating the body in the body, ardent, ... (STED kāya anupassana of 4sp) ... in regard to the world.

taṃ kissa hetu?
For what reason?
kāya-(a)ññatar-āhaṃ, ānanda, etaṃ vadāmi yadidaṃ —
I call this a certain kind of body, Ānanda, that is,
assāsa-passāsaṃ.
breathing in and breathing out.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating the body in the body, ... (STED kāya anupassana of 4sp) ...

(ii. Contemplation of feelings)
“Whenever(..a monk is doing steps 5 to 8 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating feelings in feelings,... (STED vedana anupassana of 4sp) ...

taṃ kissa hetu?
For what reason?
vedan-āññatar-āhaṃ, ānanda, etaṃ vadāmi, yadidaṃ —
I call this a certain kind of feeling, Ānanda, that is,
assāsa-passāsānaṃ sādhukaṃ manasikāraṃ.
close attention to breathing in and breathing out.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating feelings in feelings, ... (STED vedana anupassana of 4sp) ...

(iii. Contemplation of mind)
9“Whenever(..a monk is doing steps 9 to 12 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating mind in mind, ... (STED citta anupassana of 4sp) ...

taṃ kissa hetu?
For what reason?
nāhaṃ, ānanda, muṭṭhas-satissa
*****, Ānanda, (for one who has) forgetful-mindfulness
a-sampajānassa
(and) un-clear-comprehension,
ānā-pānas-sati-samādhi-bhāvanaṃ
{There is NO} inhalation-exhalation-mindfulness-concentration-development,
vadāmi.
I say.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating mind in mind, ... (STED citta anupassana of 4sp) ...

(iv. Contemplation of phenomena)
10“Whenever(..a monk is doing steps 13 to 16 of STED 16 APS...) —
on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ... (STED dhamma anupassana of 4sp) ...

so yaṃ taṃ hoti abhijjhā-domanassānaṃ pahānaṃ
the abandoning of covetousness and displeasure,
taṃ paññāya disvā
Having seen that with wisdom,
sādhukaṃ ajjh-upekkhitā hoti.
he is one who looks on closely with equanimity.
Therefore, Ānanda, on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ... (STED dhamma anupassana of 4sp) ...



In SN 54, the Anapana Samyutta, prior to this sutta in the first 9 suttas, the 16 steps of 16 APS have not been associated with the 4 tetrads of 4sp (satipatthana, right mindfulness). So the first thing to understand about this context is that the Buddha is trying to explain how the breath is related to each of the 4 tetrads. One might question, how is the breath related to the anatomical body (kāya)? So the Buddha explains that the breath is also a type of body. One might question, how is vedana (feeling) a breath? And the Buddha explains the breath is a certain type of feeling. One might question how is the breath related to the tetrad of citta-anupassana, and so on. So in saying that the breath is one type of body, the context here is trying to justify how the breath ties in to 4sp (satipatthana) practice in general, how it ties in to kāya anupassana (body contemplation). He’s not trying to redefine the default definition of body understood as physical.

The second thing to notice is that the Buddha is saying the breath is a type of kāya (body), is ONE type of body, among the already established understanding of body as being composed of 4 elements. He is not overriding the definition of kāya here, he is not saying breath is the only type of body, and he certainly didn’t say in this context breath is the whole body and the anatomical body should be discarded from meditative awareness.

The third thing to notice, even if we want to practice 16 APS taking the breath to be the only part of the physical body that we’re contemplating, ignoring the remaining 3 of the 4 elements, this body of breath has shape, dimension, occupying the same physical space as our anatomical body.



MN 10 satipatthana sutta, every kaya exercise is anatomical body
Looking under kāya-anupasssana, all 6 meditation exercises there reference Kāya, including the first 4 steps of 16 APS, and every single one is the physical body.

MN 119 kāyagatā: mindfulness immersed in physical body
Like in MN 10, looking under kāya-anupasssana, all 6 meditation exercises there reference Kāya, including the first 4 steps of 16 APS, and every single one is the physical body. And now on top of that we add 4 jhānas and their respective similes, which make it absolutely clear every meditation under kāya anupassana is the physical body, not a “body of mental aggregates” that exclude the physical body.

MA parallel to MN 10
Contains all the same exercises from MN 119, includes additional material very similar to AN 6.29, and it is absolutely clear the body must be physical since every exercise its physical.

(analayo trans. From chinese)
“Again a monk contemplates the body as a body: a monk is mindful of breathing in and knows he is breathing in mindfully; he is mindful of breathing out and knows he is breathing out mindfully.

“Breathing in long, he knows he is breathing in long; breathing out long, he knows he is breathing out long. Breathing in short, he knows he is breathing in short; breathing out short, he knows he is breathing out short. He trains [in experiencing] the whole body when breathing in; he trains [in experiencing] the whole body when breathing out. He trains in calming bodily formations when breathing in; he trains in calming bodily formations when breathing out.5

“In this way a monk contemplates the body as a body internally and contemplates the body as a body externally. He establishes mindfulness in the body and is endowed with knowledge, vision, understanding, and penetration. This is reckoned how a monk contemplates the body as a body.

(matches MN 10 very closely except for missing the lathe worker simile)

MN 62: 4 elements contain physical body
atha kho āyasmā rāhulo
Then *** Ven. Rāhula,
sāyanha-samayaṃ
(in the) late-afternoon-time,
paṭisallānā vuṭṭhito
(from his) seclusion (he) emerged,
yena bhagavā ten-upasaṅkami;
**** (to) the-Blessed-One (he) approached;
upasaṅkamitvā bhagavantaṃ
having-approached the-Blessed-One,
abhivādetvā ekam-antaṃ nisīdi.
(he) bowed-down, (at) one-side (he) sat.
ekam-antaṃ nisinno kho āyasmā rāhulo
(at) one side sitting *** Venerable Rāhula
bhagavantaṃ etad-avoca —
{said-this} (to) The-Blessed-One -
“kathaṃ bhāvitā nu kho, bhante,
"{Lord}, How (do I) develop ** ***, *****,
ānā-pānas-sati,
in-breathing-(and)-out-breathing-mindfulness,
kathaṃ bahulīkatā
how (do I) pursue (it),
mahap-phalā hoti mahā-nisaṃsā”ti?
{to be} of-great-fruit ****, great-benefit?"

1. Earth-property

“yaṃ kiñci, rāhula,
Any thing, ******,
ajjhattaṃ paccattaṃ
internal, within oneself,
kakkhaḷaṃ kharigataṃ
(that's) hard, solid,
upādinnaṃ,
& sustained [by craving],
seyyathidaṃ —
such-as :
kesā lomā nakhā dantā taco
head hairs, body hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ
flesh, tendons, bones, bone marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ
heart, liver, membranes, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,
large intestines, small intestines, contents of the stomach, feces,
yaṃ vā pan-aññampi kiñci
(or) whatever ** any-other thing
ajjhattaṃ paccattaṃ
internal, within oneself,
kakkhaḷaṃ kharigataṃ
that's hard, solid,
upādinnaṃ —
(and) sustained:
ayaṃ vuccati, rāhula,
This (is) called, ******,
ajjhattikā pathavī-dhātu
(the) internal earth-property.

not-self exercise

yā ceva kho pana ajjhattikā pathavī-dhātu
Now both the internal earth property
yā ca bāhirā pathavī-dhātu,
& the external earth property
Pathavī-dhāturevesā. Taṃ
are simply earth property.
‘n’etaṃ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
(with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya disvā
(with) right-wisdom, (when one) has-seen (it).
pathavī-dhātuyā nibbindati,
(towards the) earth-property (one) becomes-disenchanted,
pathavī-dhātuyā cittaṃ virājeti”.
(regarding the) earth-property, (from the) mind it-fades-away.

2. Water-property

“katamā ca, rāhula, āpo-dhātu?
"What **, ******, (is the) water-property?
āpo-dhātu siyā ajjhattikā,
(the) water-property can-be internal,
siyā bāhirā.
(it) can-be external.
katamā ca, rāhula, ajjhattikā āpo-dhātu?
"What **, ******, (is the) internal water-property?
yaṃ ajjhattaṃ paccattaṃ
Anything internal, belonging-to-oneself,
āpo āpogataṃ upādinnaṃ,
that's water, watery, & sustained:
seyyathidaṃ —
such-as-these:
pittaṃ semhaṃ pubbo lohitaṃ sedo medo
bile, phlegm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,
tears, oil, saliva, mucus, oil-of-the-joints, urine,
yaṃ vā panaññampi
or anything else
kiñci ajjhattaṃ paccattaṃ
that's internal, within-oneself,
āpo āpogataṃ upādinnaṃ —
that's water, watery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā āpo-dhātu.
This (is) called, ******, (the) internal water-property.

not-self exercise

yā ceva kho pana ajjhattikā āpo-dhātu
Now both the internal water-property
yā ca bāhirā āpo-dhātu
& the external water-property
Āpo-dhāturevesā. Taṃ
are simply water-property.
‘n’etaṃ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
(with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammappaññāya disvā
(with) right-wisdom, (when one) has-seen (it).
āpo-dhātuyā nibbindati,
(towards the) water-property (one) becomes-disenchanted,
āpo-dhātuyā cittaṃ virājeti.
(regarding the) water-property, (from the) mind it-fades-away.

3. Fire-property

“katamā ca, rāhula, tejo-dhātu?
"{and} what, ******, (is the) fire-property?
tejo-dhātu siyā ajjhattikā,
(The) fire-property may-be-either internal
siyā bāhirā.
or external.
katamā ca, rāhula, ajjhattikā tejo-dhātu?
What **, ****** (is the) internal fire-property?
yaṃ ajjhattaṃ paccattaṃ
Anything internal, belonging to oneself,
tejo tejogataṃ upādinnaṃ,
(that's) fire, fiery, & sustained:
seyyathidaṃ —
such-as-these:
yena ca san-tappati
that ** (by which) [the body is] warmed,
yena ca jīrīyati
that ** (by which is) aged,
yena ca pariḍayhati
that ** (by which is) consumed with fever;
yena ca asita-pīta-khāyita-sāyitaṃ
that ** (by which is) eaten, drunk, chewed, & savored
sammā pariṇāmaṃ gacchati,
(and) {goes} (through) proper digestion;
yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ
{or} any ** particular thing internal, within-oneself,
tejo tejogataṃ upādinnaṃ —
(that's) fire, fiery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā tejo-dhātu.
This is-called (The) internal fire-property.

not-self exercise

yā ceva kho pana ajjhattikā tejo-dhātu
Now both (The) internal fire-property
yā ca bāhirā tejo-dhātu
& (The) external fire-property
Tejo-dhāturevesā. Taṃ
are simply fire-property.
‘n’etaṃ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
(with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammappaññāya disvā
(with) right-wisdom, (when one) has-seen (it).
tejo-dhātuyā nibbindati,
(towards the) fire-property (one) becomes-disenchanted,
tejo-dhātuyā cittaṃ virājeti.
(regarding the) fire-property, (from the) mind it-fades-away.

4. Wind-property

“katamā ca, rāhula, vāyo-dhātu?
"{And} what, ******, (is the) wind-property?
vāyo-dhātu siyā ajjhattikā,
(the) wind-property may-be-either internal
siyā bāhirā.
or external.
katamā ca, rāhula, ajjhattikā vāyo-dhātu?
{And} what, ******, (is the) internal wind-property?
yaṃ ajjhattaṃ paccattaṃ
Anything internal, belonging to oneself,
vāyo vāyogataṃ upādinnaṃ,
that's wind, windy, & sustained:
seyyathidaṃ —
such-as-these:
uddhaṅgamā vātā,
up-going winds,
adhogamā vātā,
down-going winds,
kucchisayā vātā,
stomach winds,
koṭṭhāsayā vātā,
intestinal winds,
aṅgam-aṅgā-(a)nusārino vātā,
{winds that} {course through}-parts-[and more]-parts [of the body],
assāso passāso,
in-breathing (and) out-breathing,
iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ
or anything else internal, within oneself,
vāyo vāyogataṃ upādinnaṃ —
that's wind, windy, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā vāyo-dhātu.
This is called (the) internal wind-property.

not-self exercise

yā ceva kho pana ajjhattikā vāyo-dhātu
Now both (the) internal wind-property
yā ca bāhirā vāyo-dhātu
& (the) external wind-property
Vāyo-dhāturevesā. Taṃ
are simply wind-property.
‘n’etaṃ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammap-paññāya daṭṭhabbaṃ.”
(with)-right-wisdom (one)-must-see-(it)."
evametaṃ yathā-bhūtaṃ
Thus as-(it)-actually-is,
sammappaññāya disvā
(with) right-wisdom, (when one) has-seen (it).
vāyo-dhātuyā nibbindati,
(towards the) wind-property (one) becomes-disenchanted,
vāyo-dhātuyā cittaṃ virājeti.
(regarding the) wind-property, (from the) mind it-fades-away.

5. Space-property

“katamā ca, rāhula, ākāsa-dhātu?
"{And} what, ******, (is the) space-property?
ākāsa-dhātu siyā ajjhattikā,
(the) space-property may-be-either internal
siyā bāhirā.
or external.
katamā ca, rāhula, ajjhattikā ākāsa-dhātu?
What **, ******, (is the) internal space-property?
yaṃ ajjhattaṃ paccattaṃ
Anything internal, belonging to oneself,
ākāsaṃ ākāsagataṃ upādinnaṃ,
(that's) space, spatial, & sustained:
seyyathidaṃ —
such-as-these:
kaṇṇa-c-chiddaṃ
ear-*-holes,
nāsa-c-chiddaṃ
nose-*-holes,
mukha-dvāraṃ,
Mouth-door,
yena ca asita-pīta-khāyita-sāyitaṃ
[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
ajjhoharati,
(gets) swallowed,
yattha ca asita-pīta-khāyita-sāyitaṃ
[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
santiṭṭhati,
collects,
yena ca asita-pīta-khāyita-sāyitaṃ
[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
Adho-bhāgaṃ nikkhamati,
, (in the) lower-region (is) excreted,
yaṃ vā panaññampi kiñci
{or} any other thing
ajjhattaṃ paccattaṃ
internal, within oneself,
ākāsaṃ ākāsa-gataṃ,
that's space, spatial,
aghaṃ agha-gataṃ,
sky, sky-type,
vivaraṃ vivara-gataṃ,
an-opening, an-opening-type,
a-samphuṭṭhaṃ,
un-touched,
maṃsa-lohitehi upādinnaṃ —
flesh-blood, (&) sustained:
ayaṃ vuccati, rāhula, ajjhattikā ākāsa-dhātu.
This is-called, ******, (the) internal space-property.

16.4 – \xED\xA0\xBD\xED\xB4\xACstep 4: pacify bodily co-activities

🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].


16.4.5 – Buddha glosses kāya-sankhāra
* 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

SN 41.6, MN 44.15 why is breath a bodily-fabrication?
“kasmā pana, bhante,
[citta:] “But, venerable sir,
assāsa-passāsā kāya-saṅkhāro,
why are in-breathing and out-breathing the bodily formation?
...
...
“assāsa-passāsā kho, gahapati, kāyikā.
“Householder, in-breathing and out-breathing are bodily,
ete dhammā kāyap-paṭibaddhā,
these things are dependent upon the body;
tasmā assāsa-passāsā kāya-saṅkhāro.
that is why in-breathing and out-breathing are the bodily formation.
AN 4.38, AN 10.20, DN 33.13, DN 34.11 step 4 of 16 APS can take you to 4th jhāna
♦ “kathañca, bhikkhave, bhikkhu
“And how has a bhikkhu
passaddha-kāya-saṅkhāro hoti?
tranquilized bodily activity?
idha, bhikkhave, bhikkhu
Here,
sukhassa ca pahānā dukkhassa ca pahānā
with the abandoning of pleasure and pain,
pubbeva somanassa-domanassānaṃ atthaṅgamā
and with the previous passing away of joy and dejection,
a-dukkham-a-sukhaṃ
neither painful nor pleasant,
upekkhā-sati-pārisuddhiṃ
which has purification of mindfulness by equanimity.-
catutthaṃ jhānaṃ upasampajja viharati.
a bhikkhu enters and dwells in the fourth jhāna,
AN 9.31, SN 36.11, SN 36:15-18 breathing stops in 4th jhāna
catutthaṃ jhānaṃ samāpannassa
(in) fourth jhāna, (for) one-who-has-attained (it),
assāsa-passāsā niruddhā honti.
in-breathing (and) out-breathing {have} ceased.

16.5 – \xED\xA0\xBD\xED\xB4\xACstep 5: sensitive to mental joy

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’


16.6 – \xED\xA0\xBD\xED\xB4\xACstep 6: sensitive to physical pleasure

🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’


16.7 – \xED\xA0\xBD\xED\xB4\xACstep 7: sensitive to co-activities of mental experience

💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’


16.8 – \xED\xA0\xBD\xED\xB4\xACstep 8: pacifying co-activities of mental experience

🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’


* SN 41.6, MN 44.15 why is it called mental fabrication?
SN 41.6, MN 44.15 why is it called mental fabrication?
kasmā saññā ca vedanā ca citta-saṅkhāro”ti?
Why are perception and feeling the mental formation?”
...
..
saññā ca vedanā ca cetasikā.
Perception and feeling are mental,
ete dhammā cittap-paṭi-baddhā,
these things are dependent upon the mind;
tasmā saññā ca vedanā ca citta-saṅkhāro”ti.
that is why perception and feeling are the mental formation.”

16.9 – \xED\xA0\xBD\xED\xB4\xACstep 9: sensitive to 'mind'

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’


16.10 – \xED\xA0\xBD\xED\xB4\xACstep 10: produce joy in the 'mind'

😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’


16.11 – \xED\xA0\xBD\xED\xB4\xACstep 11: make the 'mind' undistractible and lucid

🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’


16.12 – \xED\xA0\xBD\xED\xB4\xACstep 12: liberate the 'mind'

‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’


16.13 – \xED\xA0\xBD\xED\xB4\xACstep 13: continuously see impermanence

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’


16.14 – \xED\xA0\xBD\xED\xB4\xACstep 14: continuously see dispassion

‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’


16.15 – \xED\xA0\xBD\xED\xB4\xACstep 15: continuously see cessation

‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’


16.16 – \xED\xA0\xBD\xED\xB4\xACstep 16: continuously see relinquishment [into nirvana]

‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’


MN 37 has 4th tetrad nirvana vedana sequence

Meditating in this way, they don’t grasp at anything in the world.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,
AN 7.61 leading to arahantship

so tāsu vedanāsu
with regard to that feeling,
aniccānupassī viharati,
he remains focused on inconstancy,
virāgānupassī viharati,
focused on dispassion,
nirodhānupassī viharati,
focused on cessation,
paṭinissaggānupassī viharati.
focused on relinquishing
so tāsu vedanāsu
with regard to that feeling.
aniccānupassī viharanto
As he remains focused on inconstancy,
virāgānupassī viharanto
focused on dispassion,
nirodhānupassī viharanto
focused on cessation,
paṭinissaggānupassī viharanto
focused on relinquishing
na kiñci loke upādiyati,
he is unsustained by anything in the world.
anupādiyaṃ na paritassati,
Unsustained, he is not agitated.
aparitassaṃ paccattaṃyeva parinibbāyati.
Unagitated, he is unbound right within.
He discerns:
‘khīṇā jāti,
‘Birth is ended,
vusitaṃ brahmacariyaṃ,
the holy life fulfilled,
kataṃ karaṇīyaṃ,
the task done.
nāparaṃ itthattāyā’ti pajānāti.
There is nothing further for this world.’
ettāvatā kho, moggallāna,
“It is in this respect, Moggallana,
bhikkhu saṃkhittena
that a monk, in brief,
Taṇhā-saṅkhaya-vimutto hoti
is released through the ending of craving,
accanta-niṭṭho accanta-yogak-khemī
utterly complete, utterly free from bonds,
Accanta-brahmacārī
a follower of the utterly holy life,
Accanta-pariyosāno
utterly consummate:
seṭṭho devamanussānan”ti.
foremost among human & heavenly beings.”

16.100 – misc. on 16aps

16.100.1 – pāḷi suttas dealing with 16aps
SN 54 Ānāpāna Saṃyutta: contains 20 suttas on the topic. This is the definitive 16 APS, and you should study these 20 suttas, in order, before reading MN 118, which is just a slightly embellished version of the SN 54 ananda suttas.
MN 62 : This sutta is particularly illuminating, it shows how 16 APS is combined with other meditation techniques simultaneously, such as 4 elements, 4bv, 31asb
MN 118 : This is probably the sutta people study most, and that's not a good idea. Instead, you should first master SN 46.3 , then SN 54.3 and SN 54.2 . MN 118 is just a combination of those 3 suttas, but it will be far easier to understand how it fits together if you study those 3 independently and understand them on their own terms. In particular, the ideas of SN 54.2 will not occur to you if you read MN 118 in isolation.
KN Ud 4.1 Meghiya: shares same passage as AN 9.1

16.100.2 – pāḷi audio dealing with 16aps
\xED\xA0\xBD\xED\xB4\x97\xED\xA0\xBD\xED\xB4\x8A ~5min pāli \xED\xA0\xBC\xED\xBE\x99️Ven. Jiv.
\xED\xA0\xBD\xED\xB4\x97\xED\xA0\xBD\xED\xB4\x8A 1 file

24 – jhāna all the time 24/7, all 4 postures

24.1 – 4 Jhānas\xED\xA0\xBC\xED\xBC\x95 ≈ 4 Satipaṭṭhāna\xED\xA0\xBD\xED\xB0\x98

4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘

24.2 – jhāna all the time 24/7

always should be in samādhi & jhāna in all postures 24/7: or at least strive to be

24.3 – Jhāna in all 4 postures

\xED\xA0\xBD\xED\xBA\xB6 Walking meditation, samādhi & jhāna in all postures: Also see noble silence \xED\xA0\xBD\xED\xB1\x91\xED\xA0\xBD\xED\xB8\xB6

24.4 –You can hear sounds in the 4 jhānas

hearing in jhāna\xED\xA0\xBD\xED\xB1\x82\xED\xA0\xBC\xED\xBC\x84 : You can hear sounds in the 4 jhānas. Which samādhis are silent?


hearing in jhāna👂🌄 , samādhi

✅ You can hear sounds in the 4 jhānas, including 'imperturbable' version of 4th jhāna (j4🌕 āneñja⚡). First three jhāna are 'perturbable' MN 66.
✅ You can not hear sounds in imperturbable formless (a-rūpa) attainments.
   * Unqualified 'āneñja ' (imperturbable) is usually referring to these formless attainment's, and not 4th jhāna.
   * These formless states are the 'santi vihara' peaceful meditations referred to in DN 16 where Buddha and his teacher can not hear sounds.
⛔ Tv Ab Kv 18.8 claims that one can not hear sounds in the four jhānas. First of all, this text is relatively new and not everyone agrees it's canonical. Second, they use fallacious and circular reasoning.


You can hear sounds in the 4 jhānas. Which samādhis are silent?
Answer: MN 43 and AN 9.37 make it absolutely clear, by not listing 4 jhanas, it’s only in the formless attainments where one is percipient and conscious and awake, but can not hear sounds, feel touch of body, etc. with 5 sense doors.

There are two types of imperturbable (anenja) samadhi

1. the purified and luminous 4th jhana that can easily access the 6 higher knowledges, as described in MN 125 war elephant simile, AN 5.113 and AN 5.139, AN 6.56 with Sona.
2. formless attainments (as mentioned above, MN 43 and AN 9.37)
so when KN Ud 3.3 states that 500 monks and buddha in imperturbable samadhi can’t hear, we know it must be talking about formless states, not imperturbable 4th jhana.
when DN 16 mentions Buddh, while awake, percipient, conscious, not hearing in thunderstorm, and Alara not hearing 500 carts, their unamed samadhi must therefore be the imperturbable formless attainments, not the 4th jhana.
the imperturbable samadhi of Moggallana in the Vinaya passage must be the formless states, not 4th jhana for the same reason.
AN 10.72 deliberately omitting the 4 formless attainments, and listing 4 jhanas (plural), means sound acts as thorns in all jhanas, but not in the formless samadhi.
In DN 21 Buddha hears carriage moving and is knocked out of ‘samadhi’, we know that unspecified samadhi must therefore be 4 jhanas, or animitta samadhi. In several suttas, the buddha has stated whenever he’s not giving a dhamma talk, his mind is in suññata or samadhi. Suññata includes all 9 attainments and also animitta samadhi. Since he’s walking around, he’s not in a formless samadhi, and so most likely he’s in imperturbable 4th jhana by default.

'Santa Vihara', Peaceful dwellings, are formless attainments, not 4 jhānas

Besides the imperturbable formless samādhi where one can not hear sounds, the another term that is used is 'Santa Vihara', Peaceful dwellings.
In DN 16 when Buddha and his Teacher can not hear sounds, they are in Santa Vihara.
As MN 8 very clearly delineates, the four jhānas are 'pleasant dwellings', as opposed to the 4 formless attainments which are 'peaceful dwellings.'

Conclusion: you can hear sounds in the 4 jhanas, loud sounds are thorns

When you consider all the sutta passages in this article, the evidence is overwhelming and incontrovertible. There is no controversy, and people should do their homework and clear it up for themselves. It’s not that hard. All the evidence is laid out for you here, you just need to commit a couple of hours to careful study.

\xED\xA0\xBD\xED\xB4\xAC detailed analysis: See hearing in jhāna👂🌄

24.5 – learner's jhāna, impure jhāna, is still called "jhāna":

learner's jhāna, impure jhāna, is still called "jhāna":

31 – Thirty one flavors of asubha and cemetary

31.1 – a-subha as a more general category than 31asb body parts

a-subha 🧟‍

31.2 – a-subha in EBT meditation refers to 31asb body parts

31asb🧟‍

31.3 – 9siv = nine cemetary contemplations, are not asubha in EBT

LBT classifies 9siv⚰️ as asubha.
EBT says asubha refers to 31asb🧟‍ body parts.

AN 6.29 explains the different purposes of 31asb and 9siv.
* 31asb🧟‍ are done for the purpose of abandoning kāma-rāga (lust, passion)
* 9siv⚰️ are done for the purpose of asmi-māna-samu-g-ghātāya, removing conceit, self-identity, realizing impernanence and not-self. So it goes much deeper than just abandoning lust, which will lead one to rebirth in brahma realms.

31.4 – 5siv = five cemetary contemplations, are not asubha in EBT

comments from Goldcraft 31.3 9siv apply to this as well.
However note that the first item of the 5siv, the skeleton, does overlap both 31asb🧟‍ and cemetary contemplations.
Whereas 9siv is organized in a way to show the gradual decay of a corpse over time,
5siv seems to be sorted in order of how easily it is to obtain that object in person to meditate on, or perhaps a hierarchy of which object should be used more frequently in meditation as a samādhi nimitta.
AN 4.14 maps the 5siv⚰️ as the preferred samādhi nimitta that the fourth right effort seeks to memorize and frequently keep it in mind, throughout the day. You see this carried out in Ajahn Mun forest traditions. Those with strong samādhi and psychic powers, every living being they come into contact with, they can apply a kind of xray vision where they see the skeleton and body parts as superimposed over the normal vision of external body appearance.

48 – More theory oriented topics

☂️ Samādhi: broad umbrella term, many nuances | 4j\xED\xA0\xBC\xED\xBC\x95 ≈ 4sp\xED\xA0\xBD\xED\xB0\x98 STED Sammā Samādhi from Pāli and Agamas, and sanskrit ⛔Wrong samādhi, wrong Jhāna jhāna and samādhi similes: a collection of sutta ref's.
code phrases that mean "do 4 jhānas": also codes for other samādhi attainments, and JST\xED\xA0\xBE\xED\xB5\xAA do it (jhāna sandwich theorem) samādhi in 3 ways: with V&V\xED\xA0\xBD\xED\xB2\xAD, with some vicāra, without V&V: They map into 4 jhānas \xED\xA0\xBD\xED\xB4\xAC Detailed research on role of \xED\xA0\xBC\xED\xBC\x84 Ek'aggatā, Ekodi in Jhānas
The 4 jhānas have 7☀️ factors. Not 5.
code phrases that mean "do 4 jhānas": also codes for other samādhi attainments, and JST\xED\xA0\xBE\xED\xB5\xAA do it (jhāna sandwich theorem)

48.48 - The Physics of Jhāna

    Goldcraft 48.48 The Physics of Jhāna
            Goldcraft 48.48.1 from jhānic impotence, to jhānic omnipotence
                Goldcraft 48.48.1.10 jhānic impotence:
                Goldcraft 48.48.1.11 the physics of jhāna
                Goldcraft 48.48.1.12 jhāna equilibrium
                Goldcraft 48.48.1.13 from jhānic impotence, to jhānic omnipotence

What I wrote already
Jhāna-constipation ⛜🌊 ⛜\xED\xA0\xBC\xED\xBC\x8A: A condition where one is practicing the method of attaining Jhāna correctly, but energy channels are partially blocked.

jhāna force, and equation‍ , and equation‍: quantitative analysis of jhānic force.

J.A.S.I. ('Jazzy') : ”Jhānic Automatic Spinal Inflation”: this is what you feel when the jhāna force is propogating through the space of the entire physical body.

🌟PIE : \xED\xA0\xBC\xED\xBC\x9FPIE = (P)recious (I)nternal (E)nergy.

If you maintain genuine celibacy (not even thoughts of lust), mostly dwell in noble silence (2nd jhāna or better), minimizing talking and other activities that drain PIE,

then your jhāna battery charges and fills with PIE, and the jhānic force gets stronger.

48.48.1 - from jhānic impotence, to jhānic omnipotence

Adding a few more explanations to tie things all together.
Sexual impotence and jhānic impotence share a root cause.
Too much sexual activities that drain the PIE, causing a PIE deficit.
People can also drain PIE enormously with recreational drugs and intoxicants, alcohol, staying up all night and playing video games, partying, singing, etc.

48.48.1.10 - jhānic impotence:
This is a state far worse than jhāna constipation. With Jhāna constipation, jhāna force is strong but energy blockages are not dissolved yet, and you feel tight knots and various kinds of discomfort and even sharp pain when you're doing jhāna meditation properly.

With jhāna impotence, the jhāna force is weak, PIE is weak, like when a battery has weak voltage and low current. Vital functions of the body don't work properly.

If one does jhāna meditation correctly while in jhāna impotent state with low jhāna force, PIE deficit, you're likely to experience various physical pains, psychosis, mental illness.

Even young kids who are overly sexually active can get into this state. It's probably a lot more common now a days with high speed internet, easy access to rich media porn, dating apps to hook up with other promiscuous kids.

When you hear about really disastrous cases of meditation causing extremely negative effects (like psychosis) in people meditating correctly, odds are high they are in a state of jhānic impotence, low energy state with a PIE deficit.
Of course modern medical "experts" would disagree, saying that regular sexual activity (including daily masturbation) is healthy and not a cause of psychosis.
Then they blame the meditation as the cause of the psychosis.

If you want to get out of sexual impotence or jhāna impotence, then go celibate. Eat healthy, get at least an hour or two a day of moderate to moderately vigorous physical exercise, and you will recover from this eventually.

If you listen to modern medical "experts", you'll take medications that may alleviate some symptoms of psychosis, you will never get truly better.

The real problems in most cases are a PIE deficit and a weak jhānic force that can't distribute the PIE everywhere in the body.

48.48.1.11 - the physics of jhāna
The optimal posture to maximize jhānic force is sitting in full lotus.
But you get a fraction of full jhānic force in any posture with proper training.
As a rough estimate, if full lotus gets you 100% of jhānic force,
standing could get you 70%
lying down could get you 70-100%,
walking, taiji quan can get you 50%,

As long as the jhānic force is running at a level beyond a normal non-jhāna meditator doing ordinary physical activities, you'll get a net gain in PIE accumulating daily, and gradual increase in jhānic force leading to increasing higher states of jhāna, better health, better immune system, increasingly sharper mind, better memory, better mental faculties.

When you're in jhāna, you feel tangible forces coarsing through every cell of your physical body.
Jhānic force is trying to constantly course through all the interconnected loops of energy in the body, dissolving any blockages along the way gradually.

48.48.1.12 - jhāna equilibrium
The jhānic force running everywhere is balancing the 4 elements of the body (solidity, heat, liquidity, wind force). When it's in proper balance, it's fourth jhāna, a state of jhāna equilibrium.
How are the first three jhānas not in equilibrium?

first jhāna
The first jhāna is more dominant in solidity, hardness, like ice (solid form of water).
You get surges of heat and jhānic force melting the hard ice into water, but the surges are both interrupted and triggered by vitakka and vicāra, thinking and evaluation with mental talk, verbal thoughts unspoken.
In other words, V&V used skillfully is what drives first jhāna, but the extraneous energy expenditure of first jhāna V&V prevents the strong force of second jhāna.

second jhāna
second jhāna, you've learned to keep the foot on the pedal to the metal, the jhānic force is unadulterdated, not surging on and off interrupted by V&V.
The feeling of liquidity is more dominant here of the four elements.
Wind force (jhānic force) and heat have melted most of the ice in your body into water, the runs up from the base of your spine up your back to the top of your head, and feels just like the jhāna simile says, like you're sitting in a lake with your butt on the spring that forcefully feeds jets of hot water from the bottom of the lake.
It feels like a jacuzzi where you're sitting on the jets.
If you got a full second jhāna going, and your microcosmic orbit opened up, from the top of the head the river of gushing spring water goes down your face, chest, feeding into the belly area.

third jhāna
Third jhāna marks a stage much closer to jhānic equilibrium for 4 elements in balanced harmony.
What's calmer here, compared to second jhāna?
Physically, second jhāna force and heat melted all the ice and liquified the body, strong currents of hydraulic force distributing the liquified state everywhere.
So now the physical mostly cuts off, the force that remains just gives you subtle vibrations of physical pleasure, as opposed to the strong hydraulic raging rivers from second jhāna.
The body is all water, the water is calm and still.

Mentally there is more pacification because Pīti, mental joy, is dropped. That is, any extraneous energy needed to cause mental joy is dropped. For example as an analogy, you hear a funny joke, second jhāna is like you're laughing out loud body shaking, third jhāna is you're just smiling, body is calm but you have warm fuzzy sensations.

As jhānic force is sublimating four elements into a higher energetic state of PIE,
this manifests as heat element evaporating water into empty space and visible light.
If you have enough PIE, you perceive visible light maybe like the size of a button around the middle of your head, white color, or blue color, or red, or grey.
That is what the white, blue, red lotus are alluding to in the pond with still clear water in third jhāna.

fourth jhāna
From second jhāna on, once you know how to get mental and physical tension out of the way, it's like you're flooring the pedal to the metal on your car accelerator, and someone with no jhāna or anti-jhāna has their foot stomping on the brakes instead of the accelerator.

Once you know how to do second jhāna, you automatically will gradually move to third and fourth jhāna if you stay with the program being celibate, noble silence, keeping wasteful usage of PIE to absolute minimum.

Fourth jhāna, as jhānic force continues to improve the equilibrium and harmony of the 4 elements, visible light and space (feeling of emptiness of hardness element) continue to increase.
This is why the fourth jhāna simile is a man covered completely with a white cloth.
It literally is like that.
Try it out.
Cover yourself with a large white cotton cloth.
Look through the cross patterns of the threads of the white cloth, it's like transparent white that you can see through.

The small button of light from third jhāna? If you keep doing the work of jhāna, letting the jhānic force increase and PIE accumulate day by day, the light gets bigger, stronger, brighter.
Your body gets lighter (weight, not visible light), even you step on the scale you still weigh the same as you did before (in force pounds, kilos), you somehow feel much lighter weight, and you feel levitation is possible someday.
As you get more and brighter light, your mind gets sharper and more clear, your memory gets better.
Your bullshit detector is mighty.
You can discern corrupted dhamma from proper dhamma.
You're not fooled by charismatic teachers who talk eloquently but don't teach or do the genuine Buddha's jhāna.
And you're definitely not impressed by smart people with impressive credentials and published works but no actual jhāna experience.

48.48.1.13 - from jhānic impotence, to jhānic omnipotence
If you develop fourth jhāna to the point of imperturbable fourth jhāna, equivalent to well developed iddhipada,

then the 3 higher knowledges or all 6 knowledges are within reach.
If you attain the 6th knowledge, the destruction of asinine inclinations, the attainment of arahantship, then you've reached jhānic omnipotence.

48.48.50 – misc. jhāna physics

chakras along spine,
vision gets wonky if I push through leg pain and sit too long

100 – commentary



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