4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Tomb ⚱️ of the unknown EBT Warriors

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homage

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Homage to all the incomparable heroes from the 3 time periods, who fought to defend the integrity of the EBT (early buddhist teachings), bravely fighting against heretics within and without, courageously standing up to the orthodox whenever they dared to assert the precedence of heterodox ideas over the EBT. History doesn't remember your names, but those who study the EBT carefully see the evidence and results of your victorious battles, shining like a beacon, brighter than the 7 suns of the 7 Buddha Wings of Dharma, guiding those of us born thousands of years after the Blessed One's pari Nirvana, like a bolt of lighting shooting down our spine imbuing us with confidence and conviction, that the true Dhamma is still alive, still potent. That confidence sets off a chain reaction of thought (vitakka) and investigation (dhamma-vicaya, vicāra, vimamsa) that triggers an explosion of altruistic joy that pervades and suffuses all the bodies (rūpa kāya) of the beings in the universe with rapture and pleasure (bliss of 4 jhānas). Homage to you, unknown EBT (sutta method) Warriors! Heroes with no name, yet I frequently recite your glorious holy names for inspiration and strength. Vaya Dhamma sankhara, said the Blessed one. Even the True Dhamma must also die one day. But not today, and not in my lifetime, this I swear. Hear me, all EBT warriors of the present and future, we must do our part to keep the true Dhamma alive. Don't let it die on your watch. The Dhamma has survived for 2500 years, may it THRIVE and prosper for 2500 more.

SN 36.11 passaddhi of the physical kāya

SN 36.11

(note the arupa samadhis are deliberately omitted, compared to 9 nirodha and 9 vupasama) (9 gradual nirodho/cessations) (9 gradual vūpasama/stillings, same as nirodho list) (6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)

	(6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)
(there are) six-of-these ****** pacifications.	Chay-imā, bhikkhu, passaddhiyo.
	(in 4 jhānas one can perceive rūpa ✅ 🚶)
1. (with) first jhāna attained,	1. paṭhamaṃ jhānaṃ samāpannassa
🚫🗣️💬 vocalization-of-speech is pacified.	🚫🗣️💬 vācā paṭip-passaddhā hoti.
2. (with) second jhāna attained,	2. dutiyaṃ jhānaṃ samāpannassa
🚫(V&V💭) directed-thought-&-evaluation is pacified.	🚫(V&V💭) Vitakka-vicārā paṭip-passaddhā honti.
3. (with) third jhāna attained,	3. tatiyaṃ jhānaṃ samāpannassa
🚫😁 rapture is pacified.	🚫😁 pīti paṭip-passaddhā hoti.
4. (with) fourth jhāna attained,	4. catutthaṃ jhānaṃ samāpannassa
🚫🌬️😤 in-breath-out-breath is pacified.	🚫🌬️😤 Assāsa-passāsā paṭip-passaddhā honti.
	(in a-rūpa / form-less attainments, body 🚶 perception disappears)
5. (with) perception-&-feeling-cessation attained,	5. saññāvedayitanirodhaṃ samāpannassa
perception & feeling are pacified.	saññā ca vedanā ca paṭip-passaddhā honti.

DN 2 proper contrast between kāya, citta, rūpa, mano

DN 2

(passadhi of physical kaya in 7sb, correct rupa, kaya, etc. in imperturbable 4th jhana)

	(7sb awakening factors)
(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,	(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato
virtuous-mirth is born.	pā-mojjaṃ jāyati,
(7sb → 4. 😁) (For one with) virtuous-mirth rapture (is) born.	(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.	(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.	(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.	(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
	4.3.2.5. First jhāna
4.3.2.5. First jhāna	4.3.2.5. Paṭhamajhāna
🚫💑 Quite-withdrawn (from) sensuality,	🚫💑 so vivicc’eva kāmehi
…	…
	4.3.2.8. Fourth jhāna
4.3.2.8. Fourth jhāna	4.3.2.8. Catutthajhāna
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.	Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.	Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.	evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.	Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
	4.3.3. The Eight Knowledges
	4.3.3.1. Knowledge and Vision
4.3.3. The Eight Knowledges	4.3.3. Aṭṭhañāṇa
4.3.3.1. Knowledge and Vision	4.3.3.1. Vipassanāñāṇa
	j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡
“When my undistractible-&-lucid mind	“so evaṃ samāhite citte
(was thus) purified, bright,	parisuddhe pariyodāte
Un-blemished, rid-of-defilement,	an-aṅgaṇe vigat-ūpak-kilese
malleable, wieldy,	Mudu-bhūte kammaniye
steady, {attained-to}-imperturbability,	ṭhite āneñjap-patte
—they extend it and project it toward knowledge and vision.	ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.
They understand:	So evaṃ pajānāti:
‘This body of mine is physical.	‘ayaṃ kho me kāyo rūpī
It’s made up of the four primary elements,	cātu-mahā-bhūtiko
produced by mother and father,	mātā-pettika-sambhavo
built up from rice and porridge,	odana-kummās-ūpacayo
liable to impermanence,-- to wearing away -- and erosion,	anicc-ucchādana-parimaddana--
-- to breaking up -- and destruction.	--bhedana-viddhaṃsana-dhammo
And this consciousness of mine is attached to it, tied to it.’	idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
	(simile for knowledge and vision)
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities.	Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno.
And it was strung with a thread of blue, yellow, red, white, or golden brown.	Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.
And someone with good eyesight were to take it in their hand and examine it:	Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya:
‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities.	‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno;
And it’s strung with a thread of blue, yellow, red, white, or golden brown.’	tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.	Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.
	So evaṃ pajānāti:
	‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;
	idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.	Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
	4.3.3.2. Mind-Made Body
4.3.3.2. Mind-Made Body	4.3.3.2. Manomayiddhiñāṇa
	j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡
“When my undistractible-&-lucid mind	“so evaṃ samāhite citte
(was thus) purified, bright,	parisuddhe pariyodāte
Un-blemished, rid-of-defilement,	an-aṅgaṇe vigat-ūpak-kilese
malleable, wieldy,	Mudu-bhūte kammaniye
steady, {attained-to}-imperturbability,	ṭhite āneñjap-patte
—they extend it and project it toward the creation of a mind-made body.	manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.	So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
	(simile for mind made body)
Suppose a person was to draw a reed out from its sheath.	Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya.
They’d think:	Tassa evamassa:
‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’	‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti.
Or suppose a person was to draw a sword out from its scabbard.	Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya.
They’d think:	Tassa evamassa:
‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’	‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.
Or suppose a person was to draw a snake out from its slough.	Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya.
They’d think:	Tassa evamassa:
‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’	‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.	Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.	So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.	Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

misc.

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http://notesonthedhamma.blogspot.com/2020/01/tomb-of-unknown-sautrantika-sutta.html

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