4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → EBpedia📚 → kāya-saṅ-khāra    🔗📝   🔝
 

kāya-saṅ-khāra, all sutta ref’s

DPR search for "kāyasaṅkh"
kāyasaṅkhāraṃ (45) kāyasaṅkhārena (1)
kāyasaṅkhāranirodho (3) kāyasaṅkhārehi (1)
kāyasaṅkhārā (7) kāyasaṅkhāro (19)
kāyasaṅkhārāti (1) patthanaganthanābhisaṅkhārakāyasaṅkhāraṇaṃ (1)
kāyasaṅkhārānaṃ (2) passaddhakāyasaṅkhāro (13)
kāyasaṅkhāre (3)
AN 3.23 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.38 passaddha-kāya-saṅkhāro = 4th jhāna (pacified bodily co-activities)
AN 4.171 cetanā/intention role in co-actitivies that gives rise to bodily, verbal, and mental action
AN 4.233 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.234 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.235 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.236 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.237 hurtful and pleasing co-activities by way of body, speech, and mind
AN 4.238 hurtful and pleasing co-activities by way of body, speech, and mind
AN 10.19 just an outline of AN 10.20 on ten noble abodes
AN 10.20 passaddha-kāya-saṅkhāro = 4th jhāna (pacified bodily co-activities)
AN 10.60 just mentioned as part of STED 16🌬️😤‍ breath meditation
DN 18 Their coarse physical, verbal, and mental processes are pacified, 7sb☀️ and 4 jhānas, compared to SN 36.11
DN 22 STED 16🌬️😤‍ breath meditation 1st tetrad to pacify bodily sankhara
DN 33 same as AN 10.20 passaddha-kāya-saṅkhāro = 4th jhāna (pacified bodily co-activities)
DN 34 same as AN 10.20 passaddha-kāya-saṅkhāro = 4th jhāna (pacified bodily co-activities)


KN Ps 1.3 see the gloss for step 4, probably the most detailed kaya sankhara defn. in canon
KN Pe


MN 9 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
MN 10 STED 16🌬️😤‍ breath meditation 1st tetrad to pacify bodily sankhara
MN 43 When someone dies, their physical, verbal, and mental processes have ceased, as opposed to in smd9👻
MN 44 kāya-saṅkhāro = In-&-out breaths, ***, (are) bodily,
MN 44 kāya-saṅkhāro ceases and arises in what order after smd9👻
MN 57 hurtful and pleasing co-activities by way of body, speech, and mind
MN 62 STED 16🌬️😤‍ breath meditation 1st tetrad to pacify bodily sankhara
MN 118 STED 16🌬️😤‍ breath meditation 1st tetrad to pacify bodily sankhara
MN 119 STED 16🌬️😤‍ breath meditation 1st tetrad to pacify bodily sankhara


SN 12.2 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
SN 12.25 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
SN 12.27 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
SN 12.28 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
SN 12.33 3 kinds of sankhara in 12ps co-activities by way of body, speech, and mind.
SN 22.88 4th jhāna code phrase passambhetvā kāyasaṅkhāre viharāmi, Assaji lost his 4th jhāna ability after illness
SN 41.6 same as MN 44 kāya-saṅkhāro = In-&-out breaths, ***, (are) bodily,
SN 54.1 fourth step of 16🌬️😤‍ breath meditation
SN 54.10 fourth step of 16🌬️😤‍ breath meditation
SN 54.13 fourth step of 16🌬️😤‍ breath meditation
SN 54.16 fourth step of 16🌬️😤‍ breath meditation
(actually all 20 suttas in SN 54 reference that, but because of elision just those 4 suttas turned up in search)

KN

KN Nidd I, 1. kāmasuttaniddeso, para. 109 ⇒
so ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. so nevācinati nāpacinati, apacinitvā ṭhito. neva pajahati na upādiyati, pajahitvā ṭhito. neva saṃsibbati na ussineti, visinitvā ṭhito. neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. asekkhena sīlakkhandhena samannāgatattā ṭhito. asekkhena samādhikkhandhena. asekkhena paññākkhandhena. asekkhena vimuttikkhandhena. asekkhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. saccaṃ sampaṭipādiyitvā ṭhito. ejaṃ samatikkamitvā ṭhito. kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttipaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya. muditāya. upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, akammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santussitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, (bhavapariyante ṭhito, saṃsārapariyante ṭhito vaṭṭapariyante ṭhito, antime bhave ṭhito,) antime samussaye ṭhito, antimadehadharo arahā.
KN Nidd I, 2. guhaṭṭhakasuttaniddeso, para. 156 ⇒
katamaṃ kāyamoneyyaṃ? tividhakāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ — idaṃ kāyamoneyyaṃ.
KN Nidd I, 13. mahāviyūhasuttaniddeso, para. 206 ⇒
tīṇi moneyyāni — kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. katamaṃ kāyamoneyyaṃ? tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ — idaṃ kāyamoneyyaṃ.
KN Nidd I, 16. sāriputtasuttaniddeso, para. 79 ⇒
kathaṃ bhagavā tiṇṇāvīti tādī? bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. so vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. so ukkhittapaḷigho saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. so nevācinati, nāpacinati; apacinitvā ṭhito neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā.
KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 4. mettagūmāṇavapucchāniddeso, para. 73 ⇒
katamaṃ kāyamoneyyaṃ? tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ. tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ. kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ. kāyapariññā kāyamoneyyaṃ. pariññāsahagato maggo kāyamoneyyaṃ. kāye chandarāgassa pahānaṃ kāyamoneyyaṃ. kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. idaṃ kāyamoneyyaṃ.
KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 4. mettagūmāṇavapucchāniddeso, para. 166 ⇒
tiṇṇo ca pāraṃ akhilo akaṅkhoti. tiṇṇoti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. so vutthavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho . dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. so ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. so neva ācināti na apacināti, apacinitvā ṭhito. neva pajahati na upādiyati, pajahitvā ṭhito. neva visineti na ussineti, visinetvā ṭhito. neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. asekkhena sīlakkhandhena samannāgatattā ṭhito. asekkhena samādhikkhandhena . pe . paññākkhandhena. vimuttikkhandhena. vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. saccaṃ sampaṭipādayitvā ṭhito. ejaṃ samatikkamitvā ṭhito. kilesaggiṃ pariyādiyitvā ṭhito. aparigamanatāya ṭhito. kathaṃ samādāya ṭhito? vimuttipaṭisevanatāya ṭhito . mettāya pārisuddhiyā ṭhito. karuṇāya . pe . muditāya. upekkhāya pārisuddhiyā ṭhito. accantapārisuddhiyā ṭhito. atammayatāya pārisuddhiyā ṭhito. vimuttattā ṭhito. santussitattā ṭhito. khandhapariyante ṭhito. dhātupariyante ṭhito. āyatanapariyante ṭhito. gatipariyante ṭhito. upapattipariyante ṭhito. paṭisandhipariyante ṭhito. bhavapariyante ṭhito. saṃsārapariyante ṭhito. vaṭṭapariyante ṭhito. antimabhave ṭhito. antime samussaye ṭhito. antimadehadharo arahā.

KN Ps 1.3 see the gloss for step 4, probably the most detailed kaya sankhara defn. in canon

KN Ps 1.3 see the gloss for step 4, probably the most detailed kaya sankhara defn. in canon

KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 32. ānantarikasamādhiñāṇaniddeso, para. 4 ⇒
81. dīghaṃ assāsavasena . pe . dīghaṃ passāsavasena. rassaṃ assāsavasena. rassaṃ passāsavasena. sabbakāyapaṭisaṃvedī assāsavasena. sabbakāyapaṭisaṃvedī passāsavasena. passambhayaṃ kāyasaṅkhāraṃ assāsavasena. passambhayaṃ kāyasaṅkhāraṃ passāsavasena. pītipaṭisaṃvedī assāsavasena. pītipaṭisaṃvedī passāsavasena. sukhapaṭisaṃvedī assāsavasena. sukhapaṭisaṃvedī passāsavasena. cittasaṅkhārapaṭisaṃvedī assāsavasena. cittasaṅkhārapaṭisaṃvedī passāsavasena. passambhayaṃ cittasaṅkhāraṃ assāsavasena. passambhayaṃ cittasaṅkhāraṃ passāsavasena. cittapaṭisaṃvedī assāsavasena. cittapaṭisaṃvedī passāsavasena. abhippamodayaṃ cittaṃ assāsavasena. abhippamodayaṃ cittaṃ passāsavasena. samādahaṃ cittaṃ . pe . vimocayaṃ cittaṃ. aniccānupassī . virāgānupassī. nirodhānupassī. paṭinissaggānupassī assāsavasena. paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. tassa samādhissa vasena uppajjati ñāṇaṃ, tena ñāṇena āsavā khīyanti. iti paṭhamaṃ samatho, pacchā ñāṇaṃ. tena ñāṇena āsavānaṃ khayo hoti. tena vuccati — “avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ”.
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 34. nirodhasamāpattiñāṇaniddeso, para. 6 ⇒
tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .
KN Paṭis, 2. yuganaddhavaggo, 10. suññakathā, 2. niddeso, para. 3 ⇒
aparepi tayo saṅkhārā — kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. ime tayo saṅkhārā.
KN Mil, 2-3. milindapañho, 1. mahāvaggo, 4. anantakāyapañho, para. 5 ⇒
atha kho anantakāyo āyasmantaṃ nāgasenaṃ nissāya gacchanto āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena, yaṃ panetaṃ brūsi ‘nāgaseno’ti, katamo ettha, nāgaseno”ti? thero āha “ko panettha ‘nāgaseno’ti maññasī”ti? “yo so, bhante, abbhantare vāto jīvo pavisati ca nikkhamati ca, so ‘nāgaseno’ti maññāmī”ti. “yadi paneso vāto nikkhamitvā nappaviseyya, pavisitvā na nikkhameyya, jīveyya nu kho so puriso”ti? “na hi bhante”ti . “ye panime saṅkhadhamakā saṅkhaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “na hi bhante”ti. “ye panime vaṃsadhamakā vaṃsaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “na hi bhante”ti. “ye panime siṅgadhamakā siṅgaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “na hi bhante”ti. “atha kissa pana tena na marantī”ti. “nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ, sādhu, bhante, atthaṃ jappehī”ti. “neso jīvo, assāsapassāsā nāmete kāyasaṅkhārā””ti thero abhidhammakathaṃ kathesi. atha anantakāyo upāsakattaṃ paṭivedesīti.
KN Peṭ, 5. pañcamabhūmi, para. 55 ⇒
tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. patthanaganthanābhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. ime cattāro āsavā cattāri upādānāni. kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. citte cittānupassanā nirodhaṃ bhajati. dhammesu dhammānupassanā maggaṃ bhajati. tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. evaṃ pariyesitabbā. yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. ayaṃ vuccate āvaṭṭo hāro. evaṃ sukkāpi dhammā pariyesitabbā. akusaladhamme āgamissa.
KN Peṭ, 7. hārasampātabhūmi, para. 10 ⇒
tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.
KN Peṭ, 7. hārasampātabhūmi, para. 13 ⇒
tattha katamā jhānabhūmi? savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.
KN Peṭ, 7. hārasampātabhūmi, para. 22 ⇒
77. nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. vitthārena . pe . yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. sakassa parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa assādo kāyassa ajhāniyajhāyino bhavati. ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.
KN Peṭ, 7. hārasampātabhūmi, para. 67 ⇒
parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. so aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. yena bhagavā tenañjaliṃ paṇāmetvā “namo bhagavato namo bhagavato”ti abyāpādamāno ekamante aṭṭhāsi. tadanantare bhagavā imaṃ suttaṃ abhāsittha “manopubbaṅgamā dhammā”ti. sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. yo manopasādo, idaṃ manokammaṃ. tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. yesaṃ bhagavā nivesanaṃ gacchatīti. sabbaṃ tassa alobho kusalamūlaṃ. yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ . yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. tattha satisampajaññaṃ hetu, ayañca paccayo. vācā paññā hetu vitakkavicārā paccayo. kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.

KN Pe doesn’t say 4th jhana passaddhi is breath, just says bodily

596. [Again] the first meditation is through the pacification of sensual-desire thinking and ill-will (thinking), the second meditation is through the pacification of thinking and exploring, the third meditation is through the pacification of the pleasure faculty1 and the grief faculty,1 and the fourth meditation is through the pacification of the bodily determinations, [namely in-breath and out-breath (cf.§ 589).]
Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca.

KN Pe doesn’t say 4th jhana passaddhi is breath, just says bodily

(3) In the third meditation, the plane of meditation is that accompanied by the Liberations among those having the [eight (? )] Liberations.8
Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi.
(4) The plane of the fourth meditation is rightly that which has bodily-determinations unaccompanied by in-breath and out-breath (? ).
Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.

KN Pe doesn’t say 4th jhana passaddhi is breath, just says bodily

he meditates slighting, he meditates without tranquillizing 8 the bodily determination, he meditates without knowing the escape from obsession, he meditates while still overcome (transcended) by hindrances. 614. (xi) It is when [the meditator] gives attention to his having attained [meditation that there is] the gratification of the meditation. And the abandoning of the obsession by lust for sensual desires 1 is the gratification of meditation. While they owe their origin 2 to ideas whose cause is lust for sensual desires, the meditations have [in the first instance] factors cessative 3 of those ideas, and, beyond [the first], of the pleasure [by means of which the happiness is abandoned], [and so] it is the abandoning of defilements due to sensual desire and to action 4 that is the gratification. 615. Again the gratification of meditation is as follows: that while still in the life-in-a-world oppressed as it is by the major kinds of habit there may yet come about an opportunity for non-constraint,1 this is the abandoning offered by meditation; 2
Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā.

KN Pe doesn’t say 4th jhana passaddhi is breath, just says bodily

With the bodily determination, 9 the active determining of the action is either the cause and not the condition,10 or 11 [it is both (? )] the cause 11 as the amassing of the action to be felt as pleasant [and] the condition for the action.
Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.
685. (16) Herein, what is the Mode of Conveying a Coordination?
86.Tattha katamo samāropano hāro?
" If someone with a placid mind " : 1 here only one who is mindful is placid. Furthermore, it is with cleansing of cognizance that creatures are liberated, hence 2 herein also the kinds of choice, being cognizance-heralded by placid cognizance, are (? ) liberated (? ) 2 from resistance; this [is placidity] of the kinds of choice. The 2 placidity whereby his (body is tranquil and uninstigated) (see M. i, 21), that is the placidity whereby his perception 2 is 2 undistorted. This [placidity, which is] fivefold 3 [is here placidity] as suppression (see, e.g.§ 681); the placidity as tranquillization of the body too 4 is dependent on cognizance, but the cognizance was placid previously as well.
Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo, so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ.

confirming Dr. Chu’s assertion that 4th jhāna kāya sankhāra ceasing was not referring to breath, but bodily activities

https://notesonthedhamma.blogspot.com/2021/01/vimt-chinese-english-passage-correction.html
--Bodily sankharas, prior to the proto-Abhidhamma period,
simply means bodily activities, as opposed to breathing.
Only in late suttas like MN 44
(where catechistic questions are matched with a definitive, formalized answer)
would you have bodily sankharas strictly denoting the breathing activity,
and that the cessation of bodily sankhara being strictly interpreted as cessation of breath.

Virtually all other suttas would not have bodily sankharas as breath.

Vimt., like KN Ps, Doesn’t define kaya sankhara as breath in 4th jhāna either

Vimt-N 8.11.7.5.4 - (4) “He trains, ‘Calming the bodily formations
(4) “He trains, ‘Calming the bodily formations, I breathe in …’.”
Why is it called “bodily formations”?
While breathing in and out there occur such bodily formations as bending the body, stretching, bending forward, moving, trembling, shaking, and swaying [of the body].
He calms such bodily formations.
654
Furthermore, he calms the coarse bodily formations and through the subtle bodily formations develops the first jhāna.
From there, through the more subtle bodily formations, he develops the second jhāna.
From there, through the [still] more subtle bodily formations, he develops the third jhāna.
Then, having stopped [the bodily formations] without remainder, he develops the fourth jhāna.

but it does talk about breath ceasing in 4th jhāna

Q.
If breathing ceases without remainder [in the fourth jhāna],656 how is he able to practise mindfulness of breathing?
A. Although breathing has ceased, because he has initially grasped the sign well, that attained sign manifests and is the practice sign.


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