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JST🥪 1: (J)hāna (S)andwich (T)heorem

If the sutta passage has sīla on one end and arahantship on the other,
4 jhānas must be sandwiched in between even if the term ‘jhāna’ is not explicitly mentioned.
    JST🥪 1.1 Suttas where it explicitly states 4 jhānas are necessary for nirvana
    JST🥪 1.2 examples where we apply JST theorem to conclude 4 jhānas must be sandwiched in there
    JST🥪 1.3 code phrases that mean "do 4 jhānas"
JST🥪 2 Vitakka and Vāca corollary - proof first jhāna contains verbal linguistic thoughts
JST🥪 3 embodied samādhi corollary – Rūpa is not a-rūpa. Duh!
JST🥪 4 Āneñja corollary – how do we know if the imperturbable is referring to fourth jhāna or the formless attainments?
JST🥪 5 Upekkha corollary – when it’s nirvana context, upekkha is 4th jhāna
JST🥪 6 – not frozen mental paralysis corollary



detailed TOC

 JST🥪 1 – (J)hāna (S)andwich (T)heorem
    JST🥪 1.1 – Suttas where it explicitly states 4 jhānas are necessary for nirvana
    JST🥪 1.2 – examples where we apply JST theorem to conclude 4 jhānas must be sandwiched in there
    JST🥪 1.3 - code phrases that mean "do 4 jhānas"
        JST🥪 1.3.1 – adjjhatta, saṇṭhapeti sannisādeti, ekodi, samādahati = Try to do 4j
        JST🥪 1.3.2 – abides in 4 jhānas = ābhi-cetasikānaṃ & diṭṭha-dhamma-sukha-vihārānaṃ
        JST🥪 1.3.3 – phāsu-vihāra🙂: comfortable-dwelling
        JST🥪 1.3.4 – phrase confirming entry into 4 jhānas
                JST🥪 1.3.4.1 - passaddho kāyo asāraddho + ekagga + citta samādhi
        JST🥪 1.3.5 – sabba saṅkhāra samatho (often indicates nirvana)
        JST🥪 1.3.6 - samādhi states that are ‘etaṃ santaṃ etaṃ paṇītaṃ’
        JST🥪 1.3.7 - incognito 4 jhānas using secret names
        JST🥪 1.3.8 – upekkha, sati + sampajāno
        JST🥪 1.3.9 – kāya-duṭṭhullānaṃ paṭip-passaddhiyā
        JST🥪 1.3.10 – passaddha-kāya-saṅkhāro = 4th jhāna
JST🥪 2 – Vitakka and Vāca corollary – proof first jhāna contains verbal linguistic thoughts
    JST🥪 2.1 – AN 3.60 mind reader must hear mental talk, not silent kasina observation
    JST🥪 2.2 – SN 41.8 Nigantha proves the first jhāna vitakka and vicāra can not be what Sujato, Brahm, Vism. Claims
JST🥪 3 – embodied samādhi corollary – Rūpa is not a-rūpa. Duh!
    JST🥪 3.1 – one end of the sandwich: suttas describing what samādhi has mind divorced from 5 bodily senses
    JST🥪 3.2 – other end of the sandwich: suttas describing four jhānas with 5 senses engaged
        JST🥪 3.2.1 – sandwich within sandwich
JST🥪 4 – Āneñja corollary – how do we know if the imperturbable is referring to fourth jhāna or the formless attainments?
JST🥪 5 – Upekkha corollary – when it’s nirvana context, upekkha is 4th jhāna
JST🥪 6 – not frozen mental paralysis corollary

1 – (J)hāna (S)andwich (T)heorem

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JST: If the sutta has sīla on one end and arahantship on the other, 4 jhānas must be sandwiched in between even if the term ‘jhāna’ is not explicitly mentioned.
1. Arahantship and non-return requires 4th jhāna quality of samādhi or better.
2. The various psychic powers in the 6ab ⚡☸ (abhiñña) require 4th jhāna or higher.
The slice of bread on the bottom is sīla (virtue) + other foundational Dharmas.
The top slice is arahantship (or a momentary direct, experiential nirvana).
The JST theorem states that somewhere in the filling between those two slices of bread, even if you can't see all the sandwich ingredients clearly, somewhere among the lettuce, tomatoes, etc., are four slices of samādhi.
Four slices of jhāna.
The theorem states those slices of samādhi must be 4th jhāna or higher.
This is implied by the vast majority of suttas in the EBT that mention nirvana/arahantship with gradual training instructions.

1.1 – Suttas where it explicitly states 4 jhānas are necessary for nirvana

AN 9.36 four jhānas and 9 attainments necessary for realizing nirvana

AN 9.36

MN 64 arahantship and non-returner impossible without 4 jhānas

MN 64
This sutta, MN 64 is probably the most definitive sutta in saying it’s not possible to realize non-returner or arahantship without jhāna, since it says it’s impossible to cut the 5 fetters without the path, and the path is defined in this sutta as the 4 jhānas (and 7 perception attainments).

other suttas supporting 4 jhānas are necessary for nirvana
AN 6.68 without right samādhi, impossible to cut fetters and realize nirvana
‘Cittassa nimittaṃ agaṇhanto sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without learning the characteristics of the mind, it’s impossible to fulfill right view.
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity.
‘Sammāsamādhiṃ aparipūretvā saṃyojanāni pajahissatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling right undistractible-lucidity, it’s impossible to give up the fetters.
‘Saṃyojanāni appahāya nibbānaṃ sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.
Without giving up the fetters, it’s impossible to realize nirvana.
Dhp 372 - (need both jhāna and discernment for nirvana)
♦ n-atthi jhānaṃ a-paññassa,
There’s no jhāna for those without discernment,
paññā n-atthi a-jhāyato.
For those with no discernment there is no jhāna.
♦ yamhi jhānañca paññā ca,
Those who have both jhāna and discernment
sa ve nibbāna-santike.
are definitely close to nirvana.
AN 5.22 pañña can not be fulfilled without fulfilled samādhi
This suggests 4th jhāna is needed for arahantship, since having only first jhāna doesn’t seem to fulfill samādhi
‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of undistractible-lucidity.
‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the entire spectrum of undistractible-lucidity, it’s impossible to fulfill the entire spectrum of wisdom.

1.2 – examples where we apply JST theorem to conclude 4 jhānas must be sandwiched in there

AN 6.70 impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will … realize arahantship
AN 6.70
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati … pe … yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati.
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
‘Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati.
AN 6.70 doesn’t explicitlyy say 4th jhana. The samadhi described, is the same one as in AN 3.101, minus the gold simile, and AN 3.101 also doesn’t explicitly name any of the 4j.

SN 2.6 Buddha found ‘jhāna’ in confined space, the Dharma to attain nirvana
SN 2.6
♦ “dus-samādahaṃ vāpi samādahanti
 7, 267 “(that which is) hard-to-undistractify-&-lucidify, they undistractify-&-lucidify,
(kāmadāti bhagavā),
 [O Kāmada,” said the Blessed One,]
♦ indriy-ūpasame ratā.
 “(in) faculties-calming, (for those Who) delight (in that).
♦ te chetvā maccuno jālaṃ,
 Having cut through the net of Death,
♦ ariyā gacchanti kāmadā”ti.
 The noble ones, go their way, O Kāmada.”

SN 2.6 sammā samādhi synonym last line, and jhana discovery JST
♦ “sambādhe vata okāsaṃ,
 “Truly in a confining place, he found an opening—
avindi bhūrimedhaso.
 the one of extensive wisdom,
♦ yo jhānama-bujjhi VAR buddho,
 the awakened one who awakened to jhāna,-1-
paṭilīnanisabho munī”ti.
 the chief bull, withdrawn, the sage.”
(The Buddha:)
♦ “sambādhe vāpi vindanti
 “Even in a confining place they find it,
(pañcālacaṇḍāti bhagavā),
 [Pañcālacaṇḍa,” said the Blessed One,]
♦ dhammaṃ nibbāna-pattiyā.
 “the Dhamma for the attainment of unbinding.
♦ ye satiṃ paccalatthaṃsu,
 Those who have gain mindfulness
♦ sammā te su-samāhitā”ti.
 are rightly well-centered.”-2-

1.3 - code phrases that mean "do 4 jhānas"

    JST🥪 1.3 - code phrases that mean "do 4 jhānas"
        JST🥪 1.3.1 – adjjhatta, saṇṭhapeti sannisādeti, ekodi, samādahati = Try to do 4j
        JST🥪 1.3.2 – abides in 4 jhānas = ābhi-cetasikānaṃ & diṭṭha-dhamma-sukha-vihārānaṃ
        JST🥪 1.3.3 – phāsu-vihāra🙂: comfortable-dwelling
        JST🥪 1.3.4 – phrase confirming entry into 4 jhānas
                JST🥪 1.3.4.1 - passaddho kāyo asāraddho + ekagga + citta samādhi
        JST🥪 1.3.5 – sabba saṅkhāra samatho (often indicates nirvana)
        JST🥪 1.3.6 - samādhi states that are ‘etaṃ santaṃ etaṃ paṇītaṃ’
        JST🥪 1.3.7 - incognito 4 jhānas using secret names
        JST🥪 1.3.8 – upekkha, sati + sampajāno
        JST🥪 1.3.9 – kāya-duṭṭhullānaṃ paṭip-passaddhiyā
        JST🥪 1.3.10 – passaddha-kāya-saṅkhāro = 4th jhāna

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1.3.1 – adjjhatta, saṇṭhapeti sannisādeti, ekodi, samādahati = Try to do 4j

MN 19, 20, 36, 119, 122
At least 8 suttas this phrase appears:
MN 122 explicitly tied to 4 jhānas
MN 36 could be referring to 4j, suññata, or animitta
MN 122 || MA 191
SN 35.199 given the rougness, implies first or second jhāna
AN 4.170 since nirvana happens, 4j not explicit but samādhi must be 4j quality
MN 19 close to first jhāna, attempt 4j
MN 20 all 5 methods (nimittas) follow this pattern leading to ekodi
(instead of 4j, it culminates in “Mastery of thought)
MN 119 code phrase appears in every exercise, elided

MN 122 explicitly tied to 4 jhānas

(thanissaro trans.)
♦ 188. “kathañc-ānanda, bhikkhu
 And how does the monk
ajjhattameva cittaṃ
 get the mind
saṇṭhapeti sannisādeti
 steadied right within, settled,
ekodiṃ karoti samādahati?
 unified, & concentrated?
idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati ... pe ... dutiyaṃ jhānaṃ... tatiyaṃ jhānaṃ... catutthaṃ jhānaṃ upasampajja viharati.
There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

MN 36 could be referring to 4j, suññata, or animitta

MN 1, 4. mahāyamakavaggo, 6. mahāsaccakasuttaṃ (MN 36.1), para. 35 ⇒
 (bodhi trans.)
387. “abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. apissu maṃ ekameko evaṃ maññati — ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. so kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’”ti.
 “Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and even then each person thinks of me: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathāgata teaches the Dhamma to others only to give them knowledge. When the talk is finished, Aggivessana, then I steady my mind internally, quieten it, bring it to singleness, and concentrate it on that same sign of concentration as before, in which I constantly abide.”392

MN 122 || MA 191

(W. Chu trans.)
若比丘欲多行空者，
 "For a bhikshu who desires to frequently abide in emptiness,
彼比丘當持內心住止令一定，
 that bhikshu should train his mind so that it rests and dwells in yiding (possibly ekodi bhava; lit. "oneness concentration")...
彼持內心住止令一定已，當念內空。
 Ananda, how does such a bhikshu train his mind so that...his body, [due to the practice of] seclusion, [experiences] happiness and pleasure.
阿難！若比丘作如是說我不持內心住止，不令一定，念內空者，當知彼比丘大自疲勞。 「阿難！云何比丘持內心住止令一定耶？
 He then saturates and fully pervades it so that the happiness and pleasure due to seclusion permeates the whole body without exception.
比丘者，此身離生喜、樂，漬、盡潤漬，普遍充滿，離生喜、樂，無處不遍。
 Ananda, it is like the soap bean that people use for bathing:
阿難！猶人沐浴，器盛澡豆，以水澆和，和令作丸，漬盡潤漬，普遍充滿，內外周密，無處有漏。如是，阿難！比丘此身離生喜、樂，漬盡潤漬，普遍充滿...
 sprinkle and mix water [with the bean powder so that] moisture fully saturates....fully permeating the inside and outside without any part [of the bean powder mix] left out..."

SN 35.199 given the rougness, implies first or second jhāna

SN 4, 1. saḷāyatanasaṃyuttaṃ, 19. āsīvisavaggo, 9. vīṇopamasuttaṃ (SN 35.199), para. 3 ⇒
 (bodhi trans.) SN 35.246. The Simile of the Lute
“seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. dutiyampi kho, bhikkhave . pe . tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya — tameva purimaṃ daṇḍasamphassaṃ samanussaranto.
 3“Suppose, bhikkhus, that the barley has ripened and the watchman is vigilant. If a bull fond of barley enters the barley field, the watchman would catch hold of him firmly by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time and a third time. Thus that bull fond of barley, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that barley field again.
evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.
 4“So too, bhikkhus, when a bhikkhu’s mind has been subdued, well subdued,214 "" regarding the six bases for contact, it then becomes inwardly steady, settled, unified, and concentrated.

AN 4.170 since nirvana happens, 4j not explicit but samādhi must be 4j quality

AN 4, 4. catutthapaṇṇāsakaṃ, (17) 2. paṭipadāvaggo, 10. yuganaddhasuttaṃ (AN 4.170), para. 6 ⇒
 (bodhi trans.)
(this paragraph here just for context)
 (3) “Again, a bhikkhu develops serenity and insight in conjunction.861"" As he is developing serenity and insight in conjunction, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.
“puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. tassa maggo sañjāyati. so taṃ maggaṃ āsevati bhāveti bahulīkaroti. tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
 884(4) “Again, a bhikkhu’s mind is seized by restlessness about the Dhamma.862"" But there comes an occasion when his mind becomes internally steady, composed, unified, and concentrated. Then the path is generated in him. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

MN 19 close to first jhāna, attempt 4j

(thanissaro trans.)
♦ 209. “tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. so evaṃ pajānāmi — ‘uppanno kho me ayaṃ nekkhammavitakko. so ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. kāye kilante VAR cittaṃ ūhaññeyya. ūhate citte ārā cittaṃ samādhimhāti.
 "And as I remained thus heedful, ardent, & resolute, thinking imbued with renunciation arose in me. I discerned that 'Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding. If I were to think & ponder in line with that even for a night... even for a day... even for a day & night, I do not envision any danger that would come from it, except that thinking & pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.'
so kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi VAR samādahāmi. taṃ kissa hetu? ‘mā me cittaṃ ūhaññī’ti VAR.
 So I steadied my mind right within, settled, unified, & concentrated it. Why is that? So that my mind would not be disturbed.

MN 20 all 5 methods (nimittas) follow this pattern leading to ekodi

tena, bhikkhave, bhikkhunā
 then, monks, (a) monk,
tesaṃ vitakkānaṃ
 (regarding) those thoughts,
ādīnavo upa-par-ikkhi­tabbo:
 (their) danger (he) should-deeply-inspect:
‘iti-pi-me vitakkā a-kusalā,
 thus-indeed-my thoughts (are) un-skillful,
iti-pi-me vitakkā s-āvajjā,
 thus-indeed-my thoughts (are) blameworthy,
iti-pi-me vitakkā dukkha-vipākā’ti.
 thus-indeed-my thoughts (have) suffering-(as the)-result.'
Tassa tesaṃ vitakkānaṃ
 Then those thoughts
ādīnavaṃ upa-par-ikkhato
 (whose) dangers (were) deeply-inspected,
ye pāpakā akusalā vitakkā
 any evil un-skillful thoughts
chand-ūpasaṃhitāpi
 connected-with-desire,
dos-ūpasaṃhitāpi
 connected-with-aversion,
moh-ūpasaṃhitāpi,
 connected-with-delusion,
te pahīyanti te abbhatthaṃ gacchanti.
 they (are) abandoned, they {go to} subsiding.
Tesaṃ pahānā
 (with) that abandoning,

(ekodi & samādhi are 2nd jhāna hallmarks)

ajjhattameva cittaṃ
 internally (his) mind
santiṭṭhati sannisīdati
 becomes-still, settles,
ekodi hoti samādhiyati.
 unified, is concentrated.
(instead of 4j, it culminates in “Mastery of thought)
ayaṃ vuccati, bhikkhave, bhikkhu
 This (is) called, **********, (a) monk
vasī vitakka-pariyāya-pathesu.
 (who is a) master (of) thought-order-pathways.
yaṃ vitakkaṃ ākaṅkhissati
 The thoughts (he) wishes,
taṃ vitakkaṃ vitakkessati,
 those thoughts (he) thinks.
yaṃ vitakkaṃ n-ākaṅkhissati
 The thoughts (he does) not wish,
na taṃ vitakkaṃ vitakkessati.
 those thoughts (he does) {not} think.
ac-checchi taṇhaṃ,
 Fully-cut-off craving,
vivattayi saṃyojanaṃ,
 Flung-away (the) fetters,
sammā mān-ābhisamayā
 Right {penetration}-of-conceit,
anta-m-akāsi dukkhassā”ti.
 end-reached (for) suffering."

MN 20 never explicitly mention 4j, but based on the 5 methods being an expansion of the 2 used in MN 19 (which does explicitly tie the ekodi and samādhi to 4j), and the stilling of V&V (vitakka and vicara) implies second jhāna and higher.
But since the edodi samādhi culmination of “reaching the end of suffering”, this implies 4 jhāna must have been involved even though not explicitly mentioned.


MN 119 code phrase appears in every exercise, elided

1.3.2 – abides in 4 jhānas = ābhi-cetasikānaṃ & diṭṭha-dhamma-sukha-vihārānaṃ
ābhi-cetasikānaṃ & diṭṭha-dhamma-sukha-vihārānaṃ
 heightened mental states & pleasant abiding
example: AN 8.30 anuruddha sutta
♦ “yato kho tvaṃ, anuruddha,
 “Now, when
ime ca aṭṭha mahā-purisa-vitakke vitakkessasi,
 {you think} these ** eight great-man's-thoughts ************,
imesañ-ca catunnaṃ jhānānaṃ
 the four jhānas --
ābhi-cetasikānaṃ
 heightened-mental-states,
diṭṭha-dhamma-sukha-vihārānaṃ
 (providing a) pleasant abiding here and now,
nikāma-lābhī bhavissasi
 (you) {become} (one who) easily-obtains (that),
a-kiccha-lābhī
 not (one who with) trouble obtains (that),
a-kasira-lābhī,
 not (one who with) difficulty obtains (that).
that phrase appears 54 times in suttas
jhāna code phrases
ābhicetasikānaṃ (54)
# ocurrences in each nikaya:
DN, 1
MN, 7
SN, 1
AN, 45

1.3.3 – phāsu-vihāra🙂: comfortable-dwelling

.
 .
AN 5.94 phāsu-vihāra: 5 phasus are 4 jhānas + asavas destroyed.
phasu and similar happy words
20 suttas feeding 7sb samādhi machine leads to mahaa phasu vihara:
SN 46.57 Aṭṭhika... SN 46.76 Nirodha
every occurrence of phāsu-vihārā (comfortable dwelling) in the suttas:
https://notesonthedhamma.blogspot.com/2019/06/every-occurrence-of-phasu-vihara.html

1.3.4 – phrase confirming entry into 4 jhānas

When you see the two key words “ekagga and samādhi” or “ekodi and samādhi”,
that’s the main qualification for 4j,
but not quite sufficient to confirm successful entry into 4j.
When you see kaya-passadhi (bodily pacification),
that’s the launch code that confirms successful entry.

Or alternatively, you see piti-sukha, or sāta (AN 8.63),
the bliss factors only happen when you have kaya passaddhi,
so either seeing the bliss factors such as the cook sutta (SN 47.8),
is enough to confirm 4j territory.

also check AN 3.101 gold simile
1.3.4.1 - passaddho kāyo asāraddho + ekagga + citta samādhi
code phrase for successful jhāna entry
MN 4, 19, 28
AN 3.131, AN 4.12 = KN Iti 111, AN 8.11

MN 1, 1. mūlapariyāyavaggo, 4. bhayabheravasuttaṃ (MN 4.1), para. 19 ⇒

51. “āraddhaṃ kho pana me, brāhmaṇa,
vīriyaṃ ahosi asallīnaṃ,
upaṭṭhitā sati asammuṭṭhā,
passaddho kāyo asāraddho,
samāhitaṃ cittaṃ ekaggaṃ.

so kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti — ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

MN 1, 2. sīhanādavaggo, 9. dvedhāvitakkasuttaṃ (MN 19.1), para. 9 ⇒

211. “āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. so kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja vihāsiṃ. sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

AN 3.131 anuruddha
130 (8) Anuruddha (2)

1015Then the Venerable Anuruddha approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, [282] he sat down to one side and said to the Venerable Sāriputta:

1016“Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, I survey a thousandfold world system. Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed. Yet my mind is still not liberated from the taints through non-clinging.”

1017[The Venerable Sāriputta said:] (1) “Friend Anuruddha, when you think: ‘With the divine eye, which is purified and surpasses the human, I survey a thousandfold world system,’ this is your conceit.

1018(2) “And when you think: ‘Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed,’ this is your restlessness.

1019(3) “And when you think: ‘Yet my mind is still not liberated from the taints through non-clinging,’ this is your remorse.

“It would be good if you would abandon these three qualities and stop attending to them. Instead, direct your mind to the deathless element.”

1020Some time later the Venerable Anuruddha abandoned those three qualities and stopped attending to them. Instead, he directed his mind to the deathless element. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Anuruddha realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And the Venerable Anuruddha became one of the arahants.

SN 35.117
SN 4, 1. saḷāyatanasaṃyuttaṃ, 14. devadahavaggo, 1. devadahasuttaṃ (SN 35.117), para. 1 ⇒

134. ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. tatra kho bhagavā bhikkhū āmantesi — “nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. taṃ kissa hetu? kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. taṃ kissa hetu? santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi . pe . santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti. paṭhamaṃ.

1.3.5 – sabba saṅkhāra samatho (often indicates nirvana)

Many of the suttas where this phrase occurs, there is 4 jhānas taking place and nirvana being realized, such as AN 9.36.

🔬 analysis: (all sutta ref. to sabba saṅkhāra samatho )
AN 3.32 nirvana, experienced within samādhi
AN 4.114 simile of king's bull elephant, 4pd → nirvana
AN 5.140 same as AN 4.114 simile of king's bull elephant, 4pd → nirvana
AN 9.36 nirvana experienced within 4 jhānas, 3 formless perception attainments (7 string matches)
AN 10.6 similar to AN 3.32 nirvana, experienced within samādhi, but is not 9 samapatti
AN 10.60 nirvana formula without the nirvana part, for perception of nirodha and viraga
AN 11.7 same as AN 10.6, nirvana, experienced within samādhi, but is not 9 samapatti
AN 11.8 like AN 11.7, but monks ask question instead of ananda
AN 11.19 like AN 11.7, but monks ask question instead of ananda
AN 11.20 like AN 11.8, but monks ask sariputta instead of ananda
AN 11.21 like AN 11.8, but monks ask sariputta instead of ananda

DN 14 Buddha discovers 12ps and nirvana, not sure if humans ready to learn like MN 26

KN Iti 72 four jhanas are escape from kāma, formless attainment is escape from form
KN Iti 85 very similar to 4 meditations, great summary of whole path
KN Snp‍ 3.12 seeing dukkha comes from sankhara

MN 22 hearing Buddha teach about nirvana, other brahmans thinks their souls will be annihilated at deat
MN 26 Buddha discovers 12ps and nirvana, not sure if humans ready to learn
MN 64 like AN 9.36, nirvana experienced within 4 jhānas, 3 formless perception attainments
MN 85 Buddha discovers 12ps and nirvana, not sure if humans ready to learn like MN 26

SN 6.1 Buddha discovers 12ps and nirvana, not sure if humans ready to learn like MN 26
SN 22.90 Channa sees 5uk as not self, but still can’t settle into nirvana, and asks, where is self?
SN 48.50 seeing nirvana is part of pañña indriiya, and affects definition of saddha indriya

1.3.6 - samādhi states that are ‘etaṃ santaṃ etaṃ paṇītaṃ’

🔬 analysis: etaṃ santaṃ etaṃ paṇītaṃ (this is peaceful, this is exquisite)

The suttas from above study:
MN 64 describing nirvana while inside 4 jhānas and first 3 arupa
MN 102 heterdox belief asañña = etam santam...
MN 102 heterdox belief ‘nevasaññānāsañña = etam santam..
MN 102 first and second jhāna code phrase: “pa-viveka pīti”
MN 102 third jhāna code phrase: nira misa sukha
MN 102 fourth jhāna code phrase: a-dukkham-asukham vedana
MN 106 nothingness-dimension, and rebirth there
MN 106 neither perception nor non, and rebirth there
MN 152 upekkha of 5 ariya indriya
AN 3.32 santa nirvana formula described as a samādhi
AN 9.36 nirvana formula, 11 ways of 5uk contemplation, from within 4 jhānas and first 3 arupa
AN 10.6 a samādhi with special nirvana perception
AN 10.60 viraga sanna
AN 10.60 nirodha sanna
AN 11.7 nirvana perception as samādhi, sariputta and buddha agree
AN 11.8 same as AN 11.7
AN 11.18 same as AN 11.17 just different speaker and audience
AN 11.19 same as AN 11.17
AN 11.20 same as AN 11.17
AN 11.21 same as AN 11.17

1.3.7 - incognito 4 jhānas using secret names

AN 5.176 first and second jhāna
AN 6.75 first jhāna is ‘sukha’: when viewed sequel of AN 6.73 and AN 6.74 which are titled “first jhāna”
MN 68 first jhāna: a good case study on how easy and ordinary first jhāna is
MN 102 four jhānas
MN 125 1st jhāna explicitly left out, and an extra satipaṭṭhāna inserted in its place (also see 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘 )
SA 484 first jhāna

1.3.8 – upekkha, sati + sampajāno

upekkha on it’s own (or a synonym) in many contexts can indicate a state of 4th or 3rd jhāna (see JST🥪 5).
in the 5👑abi️ , the 5th slot with upekkha is almost definitely talking about someone with 4th or 3rd jhāna, applying JST theorem.

1.3.9 – kāya-duṭṭhullānaṃ paṭip-passaddhiyā

The phrase 'kāya-duṭṭhullānaṃ paṭip-passaddhiyā' appears twice in jhāna context in the suttas.

MN 64 and MN 127

In MN 64, the removal of attachments and unskillful Dharmas, along with passadhi awakening factor, pacification of physical body, that statement alone is enough to equate with jhāna without explicitly stating it. But the Buddha does then enumerate 4 jhānas explicitly.

In MN 127, that same phrase again is stated, and the Buddha explicitly uses the term 'doing jhāna (verb)', but without explicitly enumerating the details of the four jhānas.

The monks in the examples, are reborn in deva realms, with the brightness of their deva glow proportional to how attenuated their 5 hindrances were while doing the jhānas.

Want to see Brahm and Sujato do a magic trick?
🔗📝now you see kāya, now you don't

1.3.10 – passaddha-kāya-saṅkhāro = 4th jhāna

AN 4.38 passaddha-kāya-saṅkhāro = 4th jhāna (pacified bodily co-activities)
see kāya-saṅ-khāra for more on how kaya sankhara relates to all jhānas, not just 4th, and not just breath ceasing

2 – Vitakka and Vāca corollary – proof first jhāna contains verbal linguistic thoughts

Because of how speech (vāca/vocalization) and linguistic thought works in an oral tradition , we know that vitakka must be verbal linguistic mental talk, and not subverbal mental activity.
Heretics who try to redefine jhāna erroneously claim, with no evidence whatsover in the EBT to support their positon, that vitakka in first jhāna is non-verbal.
V&V💭 Details proving this and detailed auditing of their fraudulent claims are here in V&V💭
Where’s the sandwich in this corollary?
It’s because the top slice of bread at one end of the spectrum is vāca (vocalized speech),
the other end of the spectrum is thought that Dhamma-vicaya, vicāra, and upekkha (equanimous-observation) can ponder/investigate with linguistic mental talk.
AN 3.60 is the real clincher in the pile of evidence. A mind reader with psychic power reads vitakka thoughts of someone in first jhāna the same way he hears (sutva, the same word used for normal ear hearing sound speech).

2.1 – AN 3.60 mind reader must hear mental talk, not silent kasina observation
AN 3.60 is the real clincher in the pile of evidence. A mind reader with psychic power reads vitakka thoughts of someone in first jhāna the same way he hears (sutva, the same word used for normal ear hearing sound speech).

2.2 – SN 41.8 Nigantha proves the first jhāna vitakka and vicāra can not be what Sujato, Brahm, Vism. Claims

excerpt derived and updated from
https://notesonthedhamma.blogspot.com/2022/10/sn-418-nigantha-proves-first-jhana.html
You can actually prove, based on SN 41.8, that vitakka and vicāra must be the same linguistic verbal mental talk as a fundamental component of the oral tradition .
Agama parallel to SN 41.8, SA 574 agrees.
What most people fail to notice, is that since Nigantha is saying second jhāna (samādhi without V&V) is not possible,
he's saying that first jhāna is possible (with V&V💭 ).
Very likely, he and his students could do first jhāna.
And if they couldn't at least he doesn't find it unreasonable to have that kind of samādhi (Buddha's first jhāna).
So what first jhāna with what kind of V&V (vitakka and vicāra) is he doing then?
Did Sujato use a time machine to go back and inform Nigantha the "special" redefined V&V of "placing the mind and keeping it connected"?
That can't be, because if NIgantha could do that kind of frozen disembodied stupor of Vism. and Ajahn Brahm redefinition of jhāna,
then he wouldn't be saying second jhāna is impossible.
Either you can do Vism. redefined of jhāna (VRJ👻🥶 ), all four of them, or you can't.
If you think the 2nd Vism. jhāna is impossible, then you think all 4 of them are impossible.
∴ If you think just 2nd Vism. jhāna is impossible, but first jhāna is possible, then first jhana V&V is not what Vism., Brahm, Sujato claims it is.
So we've proven the Vism. redefinition of V&V as "placing the mind and keeping it connected" are definitely wrong.
If it's not that, and no other special definition of V&V is provided by the Buddha in SN 41.8, then we can conclude V&V means the same as it does everywhere else, verbal linguistic mental talk, thinking and evaluation and pondering.

section 2 misc.
fnod 1..5.179.1 - AN 5.179: 4 recollections are the vitakka (verbal linguistic thinking) of first jhāna

3 – embodied samādhi corollary – Rūpa is not a-rūpa. Duh!

'duh’ means something should be so obvious as to not require explanation. Unfortunately an explanation is required here, because corrupt LBT theories on jhāna involve redefining kāya and rūpa into ambiguous slippery terms.
'embodied’ means the mind faculty is connected to the five bodily sense faculties (seeing with eyes, hearing sound with ears, etc.).
'disembodied’ means the mind faculty is divorced from the five bodily sense faculties (can’t see, hear, or kinaesthetically sense where one’s physical body is, etc.).
VRJ👻🥶 and the first formless attainment smd5👻 give details showing how suttas in EBT indicate when the samādhi is disembodied, how it specifies when the mind faculty is divorced from 5 bodily faculties.
Where’s the sandwich in this corollary?

3.1 – one end of the sandwich: suttas describing what samādhi has mind divorced from 5 bodily senses
MN 43 5 - (What can mind divorced from 5 indriya/bodily senses know?)
MN 43 5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!)
AN 9.37 answers the same question from MN 43 almost identically, except the same 5 bodily senses are called 5 ayatana instead of 5 indrya.
AN 9.37 37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!)
AN 9.37 37.4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space)
AN 9.37 37.4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness)
AN 9.37 37.4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness)
AN 9.37 37.4.4 - (na ca sa-saṅkhāra-niggayha-vārita-gato)
AN 9.36 one can not examine form/rūpa in formless attainments, but can in 4 jhānas, showing that one is still percipient of internal rūpa, also shows jhāna not a frozen state one has to emerge from before doing vipassana 🔗📝

3.2 – other end of the sandwich: suttas describing four jhānas with 5 senses engaged
MN 125 3.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)
in other words, since 1st jhāna is being explicitly equated with satipaṭṭhāna, and since one can hear sounds and have all 5 senses engaged while doing satipaṭṭhāna, one can also do that in first jhāna as well (hear sounds, think, feel mosquito bites).
A number of other passages in the same sutta also demonstrate all 4 jhānas and what imperturbability means, especially with the war elephant similes, directly show that 5 senses must be engaged.

3.2.1 – sandwich within sandwich
In MN 125 makes it clear that first jhāna involves 5 senses, 4th jhāna imperturbability also involves 5 senses, therefore the 2 jhānas sandwiched in the middle, also have 5 senses engaged. Similarly for samādhi in 3 ways , this must mean the samādhi without vitakka but with some vicāra also has 5 senses percipient.

4 – Āneñja corollary – how do we know if the imperturbable is referring to fourth jhāna or the formless attainments?
See āneñja for details
Where’s the sandwich in this corollary?
(to be continued)
MN 43 20.1 4th jhāna being a requisite for neutral ceto vimutti, and proximity to other formless ceto vimutti’s, would suggest fourth jhāna may have dual citizenship between rūpa and a-rūpa status.

5 – Upekkha corollary – when it’s nirvana context, upekkha is 4th jhāna
Where’s the sandwich in this corollary?
Top bread in the sandwich is nirvana, meaning the sutta context is nirvana taking place.
Bottom bread is ‘upekkha’, equanimous-observation.
The hidden part in the middle of the sandwich: the four jhānas.
Meaning even though none of the 4 jhānas are mentioned, since nirvana is taking place, at minimum one of the 4 jhānas is operative,
∴ therefore ‘upekkha’ must be the upekkha that’s explicit in 3rd and 4th jhāna, and the 7sb☀️ awakening factors.
examples where upekkha is used, and jhāna is not mentioned but we’re in a nirvana context:
MN 152 the last sutta in MN, doesn’t explicitly mention jhāna, but instead talks about upekkha and the 5👑abi️ .
KN Snp‍ 5.1 and the 16 suttas that follow that, also see 🔗📝 upekkha in KN Snp 5
only 1 way‍ 7.7.3.10.1 - 🛆👁 Upekkha in 7sb☀ with Snp 5

6 – not frozen mental paralysis corollary

You can do vipassana while in the four jhānas and 7 perception attainments.
You don’t have to first emerge from that state to do vipassana as LBT Theravāda claims.
AN 9.36 one has to emerge from attainments 8 + 9, not 4 jhānas and first 7 perception attainments
AN 9.36 one can not examine form/rūpa in formless attainments 🔗📝
MN 111 one has to emerge from attainments 8 + 9, not 4 jhānas and first 7 perception attainments


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