4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → ☂️🌄 → 24/7 samādhi 🔗📝 🔝

24/7 samādhi ¹ – Book 1: 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘
24/7 samādhi ² – Book 2: Jhāna🌕 + samādhi in all 4 postures🚶
24/7 samādhi ³ – Book 3: Samādhi & jhāna all the time 24/7
24/7 samādhi ⁴ – Book 4: Upasampajja Viharati: Attains and lives doing Jhāna samādhi
24/7 samādhi ⁵ – Book 5: You can hear 👂🌄sounds in all 4 jhānas, not just the first. Which samādhis are silent?
24/7 samādhi ⁶ – Book 6: Rūpa is not a-rūpa. Duh! 🛇👻 4 jhānas are not a-rūpa

detailed TOC

24/7 samādhi ¹ – Book 1: 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘
24/7 samādhi ^1.1 – Relevant suttas in brief
24/7 samādhi ^1.2 – More detailed analysis of selected sutta passages
24/7 samādhi ^1.3 – EA 12.1, 4 jhānas = 4sp, as explicit as you can get
24/7 samādhi ^1.4 – More passages where Jhāna and 4sp can’t be separated
24/7 samādhi ^1.4.1 – MN 53: 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on
24/7 samādhi ^1.4.2 – SN 47.4 newly ordained and arahant do 4j=4sp
24/7 samādhi ^1.4.3 –SN 47.8 simile of cook: samadhi, 4sp, V&V concurrent
24/7 samādhi ^1.5 – AN 1: “Not devoid of Jhāna”
24/7 samādhi ^1.5.10 – SN 43 covers the same territory as AN 1
24/7 samādhi ^1.6 – Short early strata passages where 4j = 4sp
24/7 samādhi ^1.7 – perspective from Chinese scripture earlier than Vism.
24/7 samādhi ² – Book 2: Jhāna🌕 + samādhi in all 4 postures
24/7 samādhi ^2.1 – sitting in jhāna
24/7 samādhi ^2.2 – walking in jhāna
24/7 samādhi ^2.2.14 – KN Snp 1.8 Metta: Cmy says jhana with metta
24/7 samādhi ^2.3 – standing in jhāna
24/7 samādhi ^2.4 – lying down in jhāna
24/7 samādhi ^2.5 – supernormal powers 6ab, four power bases 4ip, imperturbable version of 4th jhāna
24/7 samādhi ^2.6 – Āgama sutras
24/7 samādhi ^2.7 – LBT Theravāda, even Vism. Says walking possible in jhāna
24/7 samādhi ³ – Book 3: Samādhi & jhāna all the time 24/7
24/7 samādhi ^3.5 – Noble silence = second jhana
24/7 samādhi ^3.6 – 4 jhānas are 4 quality levels ⭐⭐⭐⭐
24/7 samādhi ⁴ – Book 4: Upasampajja Viharati: Attains and lives doing Jhāna samādhi
24/7 samādhi ^4.5 – type 1: just attained arahantship, lives like an arahant afterwards (not temporary attainment)
24/7 samādhi ^4.6 – type 2: remaining in vedana
24/7 samādhi ^4.7 – type 3: MN 117 seems unique
24/7 samādhi ^4.8 – type 4: remaining in Dhamma
24/7 samādhi ^4.9 – type 5: undetermined
24/7 samādhi ⁵ – Book 5: You can hear sounds in all 4 jhānas, not just the first. Which samādhis are silent?
24/7 samādhi ⁶ – Book 6: Rūpa is not a-rūpa. Duh!

_24/7 samādhi

Intro

only 1 way‍ ^8.7.20 – sati is ON 24/7: from the Dharma you depart, break the Buddha's heart

1 – Book 1: 4 Jhānas ≈ 4 Satipaṭṭhāna

abbreviations used frequently in this article
4j = 4 jhānas = sammā samādhi (right undistractible-lucidity)
4sp = 4 Satipaṭṭhāna = sammā sati (right remembering-and-applying-Dharma)
MN 10 = Satipaṭṭhāna Sutta

Jhāna is satipaṭṭhāna, and satipaṭṭhāna is Jhāna.

There's a popular misconception that 4j is a completely different entity than 4sp.
In a technical sense, they are different,
but if we look carefully at many passsages in the EBT,
we'll see that 4j and 4sp not only overlap,
but interpenetrate each other to the point where you can't separate them.

It's important to understand this fundamental point,
because later Buddhist traditions try to establish that 4j and 4sp are very different practices
in order to justify their narrow, sectarian,
and overly complex theory underlying their meditation systems.
While later innovations have their merits,
we have to carefully evaluate their claims of exclusivity
when they deny the authenticity and legitimacy of other interpretations of Jhāna
that follow a simple straightforward reading of the EBT.

sutta excerpts we will survey

Relevant suttas in brief
AN ^1.53 Practices that can be done simultaneously with Jhāna
EA 12.1 Ekottarika-āgama, || MN ¹⁰. 4 jhana explicitly part of 4th speak
KN Iti 3.32 He’s in jhāna while walking on almsround
KN Iti 45 4j, 4sp and vipassana concurrent in verse.
KN Ne 4j corresponds to 4sp
KN Ud 1.2 liberating insight happens while in jhāna
KN Ud 1.3 liberating insight happens while in jhāna
MA 217 doing 4sp with 4th jhana, || MN 52
MA 81 is || MN 119 kayagata
MA 98 four jhana similes part of 1st sp frame
MN ¹⁰ meditation exercises under kāya anupassana
MN ¹¹⁹ samādhi ekodi refrain = do 4 jhanas for each satipatthana exercise!
MN ¹²² sannisīdati ekodi hoti samādhiyati = do 4 jhanas.
MN ⁵² eleven doors to deathless
MN ⁵³ 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on
MN ¹²⁵ first jhana explicitly equated with 4sp!
SN ^43.0 covers the same territory as AN 1
SN ^47.4 newly ordained and arahant do 4j=4sp
SN ^47.8 simile of cook: samadhi, 4sp, V&V concurrent
More detailed analysis of selected sutta passages
Jhāna doesn’t only mean 4 jhānas.
MA 81 is || MN 119 kayagata
MA 217 doing 4sp with 4th jhana, || MN 52
MN ¹⁰ meditation exercises under kāya anupassana
this insight refrain follows each exercise:
MN ⁵² eleven doors to deathless
MN ¹¹⁹ kāyagata sati sutta
samādhi ekodi refrain
Let me repeat this since it might not have sunk in
MN ¹²² sannisīdati ekodi hoti samādhiyati = do 4 jhanas
satipatthana = 4 jhana
MN ¹⁰ parallel in EA 12.1 Ekottarika-āgama dhamma anupasssana
(excerpt from Analayo's SP perspectives)
now we compare to AN ^6.29 udayi sutta
difference between AN ^6.29 and MN ¹⁰, MN ¹¹⁹
MA 98 MADHYAMA-ĀGAMA SATIPAṬṬHĀNA sutta
the meditaiton exercises
EA 12.1 4 jhānas = 4sp, as explicit as you can get
Plenty of more passages in EBT show 4j=4sp
More passages where Jhāna and 4sp can’t be separated
MN ⁵³: 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on
SN ^47.4 newly ordained and arahant do 4j=4sp
SN ^47.8 simile of cook: samadhi, 4sp, V&V concurrent
AN 1: “Not devoid of Jhāna”
Practices that can be done simultaneously with Jhāna
AN ^1.53 mettā-cittaṃ āsevati
AN ^1.54 mettā-cittaṃ bhāveti
AN ^1.55 mettā-cittaṃ manasi karoti
SN 43 covers the same territory as AN 1
Saṁyutta Nikāya 43: Asaṅkhata-saṁyutta
Short early strata passages where 4j = 4sp
Udāna 1.2 & 1.3: liberating insight happens while in jhāna
Itivuttaka 3.32: He’s in jhāna while walking on almsround
perspective from Chinese scripture earlier than Vism.
150 CE: In jhāna, samatha and vipassana equal in strength
4 CE: A different Abhidhamma tradition says jhāna contains both samatha and vipassana
4CE: But this changes over time, enter access concentration
other schools and texts with similar ideas as above
6 CE: Vism.
Misc.

1.1 – Relevant suttas in brief

AN 1.53 Practices that can be done simultaneously with Jhāna

AN ^1.53 “Not devoid of Jhāna” Practices that can be done simultaneously with Jhāna

EA 12.1 Ekottarika-āgama, || MN 10. 4 jhana explicitly part of 4th speak

KN Iti 3.32: He’s in jhāna while walking on almsround

KN Iti 45 4j, 4sp and vipassana concurrent in verse.

KN Iti 45 4j, fsp and vipassana concurrent in verse. Sujato tries to make jhana disappear in this passage, because it shows jhana concurrent with satipatthana

KN Netti 4j corresponds to 4sp

KN Netti http://notesonthedhamma.blogspot.com/2020/06/sted-4sp-satipatthana-formula-4-jhanas.html

KN Ud 1.2 liberating insight happens while in jhāna

KN Ud 1.3 liberating insight happens while in jhāna

MA 217 doing 4sp with 4th jhana, || MN 52

MA 81 is || MN 119 kayagata

MA 98 four jhana similes part of 1st sp frame

MN 10 meditation exercises under kāya anupassana

MN ¹⁰ meditation exercises under kāya anupassana. this insight refrain follows each exercise:

MN 119 samādhi ekodi refrain = do 4 jhanas for each satipatthana exercise!

MN ¹¹⁹ samādhi ekodi refrain = do 4 jhanas for each satipatthana exercise!

MN 122 sannisīdati ekodi hoti samādhiyati = do 4 jhanas.

MN ¹²² sannisīdati ekodi hoti samādhiyati = do 4 jhanas.

MN 52 eleven doors to deathless

MN ⁵² eleven doors to deathless

MN 53 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on

MN ⁵³ 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on

MN 125 first jhana explicitly equated with 4sp!

MN ¹²⁵ first jhana explicitly equated with 4sp!

SN 43 covers the same territory as AN 1

SN ^43.1 covers the same territory as AN 1, all of these samadhi practices with “do jhana” refrain at end of sutta.

SN 47.4 newly ordained and arahant do 4j=4sp

SN ^47.4 newly ordained and arahant do 4j=4sp

SN 47.8 simile of cook: samadhi, 4sp, V&V concurrent

SN ^47.8 simile of cook: samadhi, 4sp, V&V concurrent

1.2 – More detailed analysis of selected sutta passages

Jhāna doesn’t only mean 4 jhānas.

The Buddha uses the same word, “jhāna” to describe other types of meditation that are wrong or not optimal. He also describes the samādhi we think of as “4 jhānas” as satipaṭṭhāna. He also describes the activities we think of as satipaṭṭhāna as “jhāna”. He described all the activities we think of as jhāna or satipaṭṭhāna as samādhi. He also describes the 4 jhānas as gradual emptiness. He described the 4 right exertions, 4 aspects of right effort as samādhi. He described Nirvana perception as a samādhi. If you look at enough EBT passages carefully, you realize those samādhi related terms can have quite a range. Unfortunately lots of passages are terse so depending on context there can be some ambiguity. The safest approach is to leave the ambiguity open, and not try to squeeze LBT interpretations of samādhi or our own interpretations into the EBT usage of those terms. That’s the approach I’ve taken, and I don’t see any other way. If you try to nail things down too specifically where there is ambiguity or room for interpretation, then you’re going to get incoherence and contradictions.

MA 81 is || MN 119 kayagata

MA 81 || to MN 119

MA 217 doing 4sp with 4th jhana, || MN 52

[ext.link]MA 217 || to MN 52

MN 10 meditation exercises under kāya anupassana

MN ¹⁰
1. mindful of various bodily postures
2. sato and sampajano in doing physical and mental activities
3. first 4 steps of 16 APS (anapanasati) + simile of lathe
4. 31 body parts + simile of bag of beans
5. 4 elements + simile of butcher
6. 9 stages of corpse decay

this insight refrain follows each exercise:

(b.bodhi) “In this way he abides contemplating the body as a body internally,
or he abides contemplating the body as a body externally,
or he abides contemplating the body as a body both internally and externally.
Or else he abides contemplating in the body its nature of arising,
or he abides contemplating in the body its nature of vanishing,
or he abides contemplating in the body its nature of both arising and vanishing.

Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent,
not clinging to anything in the world.
That is how a bhikkhu abides contemplating the body as a body.

MN 52 eleven doors to deathless

MN ⁵²
[ext.link]MA 217 || to MN 52

MN 119 kāyagata sati sutta

MN ¹¹⁹
deals with the same 6 meditation exercises as MN 10, plus they add the 4 jhanas with their similes from AN 5.28

1. mindful of various bodily postures
2. sato and sampajano in doing physical and mental activities
3. first 4 steps of 16 APS (anapanasati) + simile of lathe
4. 31 body parts + simile of bag of beans
5. 4 elements + simile of butcher
6. 9 stages of corpse decay
1st jhana and simile
2nd jhana and simile
3rd jhana and simile
4th jhana and simile

samādhi ekodi refrain

instead of the insight refrain from MN 10, there's a samadhi and ekodi refrain for each exercise:

tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

As he abides thus diligent, ardent, and resolute, his memories and intentions based on the household life are abandoned; with their abandoning his mind becomes steadied internally, quieted, brought to singleness, and concentrated. That is how a bhikkhu develops mindfulness of the body.

Let me repeat this since it might not have sunk in

cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati is part fo the refrain for all 10 exercises, even #1 and #2 which include walking, talking, pissing, etc. The words ekodi and samadhi are hallmarks of 2nd jhana.

And look here in this sutta where that refrain is explicitly tied to 4 jhanas:

MN 122 sannisīdati ekodi hoti samādhiyati = do 4 jhanas

	MN ¹²²
“kathañcānanda, bhikkhu	And how does he
ajjhattameva cittaṃ	steady his mind internally,
saṇṭhapeti sannisādeti	quiet it,
ekodiṃ karoti	bring it to singleness,
samādahati?	and concentrate it?
idhānanda, bhikkhu	8.“Here, Ānanda,
vivicceva kāmehi	quite secluded from sensual pleasures,
vivicca akusalehi dhammehi ..pe ...	secluded from unwholesome states,
paṭhamaṃ jhānaṃ upasampajja viharati ...pe ...	a bhikkhu enters upon and abides in the first jhāna…
dutiyaṃ jhānaṃ...	the second jhāna…
tatiyaṃ jhānaṃ...	the third jhāna…
catutthaṃ jhānaṃ upasampajja viharati.	the fourth jhāna,... he enters and abides in.

satipatthana = 4 jhana

Maybe not exactly equal in some technical senses, but from a practical point of view, surveying a broad range of suttas in the EBT world including pali and agamas, where satipatthana, samadhi, ekaggata, ekodi, upekkha, sato and sampajano collide, there are no clear boundaries beween right mindfulness, right effort, right concentration.

MN 10 parallel in EA 12.1 Ekottarika-āgama dhamma anupasssana

not convinced? look at this MN ¹⁰ parallel EA 12.1 in Ekottarika-āgama dhammanupasssana

unlike the MA version of MN 10 which puts 4 jhanas under kaya anupassana, EA puts it under dhamma anupasssana, and adds the insight refrain for each jhana similar to MN 10. Let me repeat, jhana, satipatthana, happen simultaneously.

(excerpt from Analayo's SP perspectives)

The Ekottarika-āgama account of contemplation of dharmas includes the attainment of the four absorptions in its description of contemplation of dharmas. The instructions present the standard description of the attainment of the four absorptions, each time followed by the suggestion that this would be a form of satipaṭṭhāna practice. The full passage reads as follows:

Again, free from craving for sensual pleasures, removing evil and unwholesome states, with [directed] awareness and [sustained] contemplation, being tranquil and mindful … one enjoys the first absorption and experiences joy in oneself. In this way, [in regard to] dharmas … one contemplates the characteristics of dharmas as a satipaṭṭhāna.

Again, discarding [directed] awareness and [sustained] contem plation, arousing joy within, the mind being unified, without [directed] awareness or [sustained] contemplation, being mindful and tranquil, with joy and at ease … one dwells in the second absorption and experiences joy in oneself. In this way, [in regard] to dharmas … one contemplates the characteristics of dharmas as a satipaṭṭhāna.

Again, mindfully discarding [joy] … one cultivates equanimity in this respect, one constantly knows and experiences pleasant feelings oneself with the body, as sought after by noble ones, with purity of equanimity and mindfulness,1 one engages in the third absorption. In this way, [in regard to] dharmas … one contemplates the characteristics of dharmas as a satipaṭṭhāna.

Again, discarding mental states of pain and pleasure and also being without sadness and joy, without pain and without pleasure, with purity of equanimity and mindfulness … one enjoys the fourth absorption. In this way, [in regard to] dharmas … one contemplates the characteristics of dharmas as a satipaṭṭhāna.

what does 3rd jhana sato and sampajano do? 4th jhana's upekkha sati parisddhim?

well now you know. sati and sampajano means just what it means under samma sati and satipatthana contexts, as the EA passage and MA parallels to MN 10 make explicit.

now we compare to AN 6.29 udayi sutta

There are 3 really outstanding features of AN ^6.29

1. for each of the 6 adhicitta practice (higher mind, synonym for samadhi), it explains its purpose
2. fourth jhana is split apart from the first 3 jhanas.
3. there's an organic, sequential temporal causal sequence here, tipped off by the 4th jhana split apart from the first 3.

the 6 exercises in AN 6.29

first 3 jhanas, done for the purpose of ditta dhamma sukha viharaya, pleasant abiding here and now.
perception of light devleoped day and night, for the purpose of naña dassana, knowledge and vision.
31 body parts for the purpose of abanding kama raga, sensuality ad lust.
9 stages of corpse contemplations for asmi mana samuggataya, uprooting subtle conceit and sense of self.
4th jhana for the purpose of aneka dhatu pativedhaya, penetratiion of many elements.
awareness of postures, awareness of mental intention while doing kamma, for the purpose of sati and sampajano

difference between AN 6.29 and MN 10, MN 119

in MN 10, you're presented with a dizzying array of meditation exercises with no idea what order to do them, which is more important, etc. In AN 6.29 the order of development is clear: 1, 2, 3, 4. 5. You need to get pleasant abiding first, otherwise this life of intense meditaiton practice is painful. Note vesali sutta in SN 54 anapana samyutta where scores of monks committed suicde from doing 31 body parts and corpse contemplation incorrectly. So the buddha taught them 16 APS for pleasant abiding. That's why you need pleasant abiding before you do the emotionally hard stuff. You also want to have pleasant abiding well established before you to develop perception of light. Otherwise it's going to be painful and unpleasant, only the force of willpower and fear of samsara drives you. It doesn't have to be painful, do it in the proper order.

MA 98 MADHYAMA-ĀGAMA SATIPAṬṬHĀNA sutta

so what's the special feature of this sutra? MA 98

Unlike the Theravada segregatig MN 10 and MN 119 into sati and samadhi practices (using the same meditaiton exercises), MA is unified. in their refrain for each exercise, it mentions knowledge and vision, implying 7 bojjhanga and noble eightfold path, which includes both sati and samadhi. Consistent with EA parallel of MN 10 which has satipatthana in essence equivalent to 4 jhanas. While MA SP sutta doesn't explicitly say the purpose of each meditaiton as AN 6.29 does, they add a few exercises in strategic spots that makes it clear to any serious meditator there's a holistic temporal causal sequence going on.

the meditaiton exercises

4 postures
mindfulness and awareness of physical and mental activities, talking, pissing, etc.
similar to MN 20's strategy of eliminating unwanted thinking by replacing kusala thought with akusala, with a simile
similar to MN 20's strategy of last resort "crushing mind with mind" when unwanted thinking won't stop, with a simile
first 4 steps of 16 stpes anapana
first jhana simile from AN 5.28
second jhana simile
third jhana simile
fourth jahna simile of white cloth covering body
perception of light for knowledge and vision, a longer version than AN 6.29 version, same as iddhipadda SN 51 extended formula version
5th noble right concentration factor of AN 5.28 , the reviewing sign, with its simile
31 body parts
4 elements
9 cemetary contemplations
insight refrain for each exercise:

“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.

temporal causal elements

look at step 3 and 4 adding what looks like cittanpassana terrirtory material into kayanupassana. And marvel at how perception of light in #10 is stuck right between 4th jhana and the 5th concentration factor of "reviewing sign". this sutra is exquisite!

is he doing sati, samadhi, wisdom, or all of the above?

I've summarized some key passages, you should be able to draw a rational conclusion.

1.3 – EA 12.1, 4 jhānas = 4sp, as explicit as you can get

EA 12.1 see the full chinese + english word for word breakdown in 4nt → 8aam #8 Samma Samadhi → STED Sammā Samādhi from Pāli and Agamas, and sanskrit

Plenty of more passages in EBT show 4j=4sp

Once you’ve been enlightened to this concept, free from your previous mis-understanding that no insight is possible while in jhāna, you’ll be able to look at the pali passages presented in the articles and see it in many more EBT passages on your own.

When you see pali sutta passages where a large congregation of samadhi related terms are happening at the same time, some combination of vitakka, vicāra, sati, sampajano, jhāna, or jhāyti (doing jhāna), ekaggata, ekodi-bhava, samādhi, it’s like catching a big gang of criminals red handed at a scene of a crime, all present simultaneously with a look of guilt on their face. The jig is up. Jhāna is satipaṭṭhāna, and satipaṭṭhāna is Jhāna.

1.4 – More passages where Jhāna and 4sp can’t be separated

1.4.1 – MN 53: 4th jhāna = “supreme mindfulness”, is what 6 abhiñña are based on

MN ⁵³ 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”.

♦ 28. “sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ — ekampi jātiṃ dvepi jātiyo ... pe ... iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

20. “Based upon that same supreme mindfulness whose purity is due to equanimity,563 this noble disciple recollects his manifold past lives…(as Sutta 51, §24)…Thus with their aspects and particulars he recollects his manifold past lives. This is his first breaking out like that of the hen’s chicks from their shells.

1.4.2 – SN 47.4 newly ordained and arahant do 4j=4sp

kāye kāyānupassino

etha tumhe, āvuso,	“‘Come, my, friends,
kāye kāy-ānupassino viharatha	body (as) body-contemplating (you must) dwell (in).
ātāpino sampajānā	ardent, clearly-comprehending,
ekodi-bhūtā	{become}-unified,
vippasanna-cittā	limpid-mind,
samāhitā ek-agga-cittā,	concentrated, (with) one-peak-mind,
kāyassa yathā-bhūtaṃ	(the) body as-[it really]-is:
ñāṇāya;	[you must] know [this].

SN 47 is the 4sp samyutta. The above exercise is repeated for all 4 of 4sp. Note ekodi-bhuta and samadhi, both present in that paragraph, are the hallmark characteristics of 2nd jhāna and higher. Jhana and 4sp interpenetrate here, you can’t separate them. The newly ordained are taught to do “jhāna” and “satipatthana” in this way, and the arahant continues the same practice.

1.4.3 –SN 47.8 simile of cook: samadhi, 4sp, V&V concurrent

SN ^47.8
from the simile, it's clear vitakka and vicara meaning thought and evaluation that is activiely fighting the upakkilesa's (proxy for 5 hindrances). the reward for successfully doing this is both "sati and sampajanna", "pleasant abiding", which is a way of saying first, 2nd, or 3rd jhana. (AN 6.29, AN 4.41). so the reward of the fruit of doing 4sp and of doing 4jh is happening simultaneously.

1.5 – AN 1: “Not devoid of Jhāna”

Practices that can be done simultaneously with Jhāna
First, AN 1.53 – 1.55 uses the phrase “not devoid of jhāna” that is strongly suggesting that it’s a fancy way of saying jhāna can be done simultaneously with Metta.

Then in AN 1.394 it removes doubt by using the same formula as AN 1.53 to link it to the four jhānas. So if while you’re doing the four jhanas it is said that “you are not devoid of jhāna”, then it’s safe to assume “not being devoid” means you’re doing it and fulling the definition of jhāna.

The same formula is then extended from metta to all 4bv (brahma viharas), then the 4sp (satipatthana) and 4pd, the 4 aspects of right effort. Note that 4j, 4sp, 4pd are all classified under the samādhi group. It’s really natural to extend jhāna to encompass all 3 noble eightfold path factors that fall under samādhi.

Then the same formula gets extended to the entire 37bp (bodhi pakkhiya, wings to awakening), then the formless attainments, and other meditative recollections and topics. And following that, it starts doing some permutations with jhāna and certain 37bp factors simultaneously. So when your’e doing jhāna, you’re also doing satipatthana.

AN 1.53 mettā-cittaṃ āsevati

“accharā-saṅghāt-amattampi ce, bhikkhave,	"{Monks}, (if), for the amount of time it takes to snap-the-fingers,
bhikkhu mettā-cittaṃ āsevati;	a-monk {does} good-will-(with the)-mind;
ayaṃ vuccati, bhikkhave —	this is-called, ********* -
‘bhikkhu arittaj-jhāno viharati	'a-monk not-devoid-(of)-jhāna (he) abides (in).
satthu-sāsana-karo	{he carries out} the-teachers-dispensation-****,
ovāda-pati-karo,	{he carries out} the-advice,
a-moghaṃ raṭṭha-piṇḍaṃ bhuñjati’.	not-(in)-futility (is the) country's-almsfood (that he) eats.'
ko pana vādo ye naṃ bahulī-karontī”ti!	how much-more I-say (of) he *** (that) abundantly-practices (it)!"

AN 1.54 mettā-cittaṃ bhāveti

“accharā-saṅghāt-amattampi ce, bhikkhave,	"{Monks}, (if), for the amount of time it takes to snap-the-fingers,
bhikkhu mettā-cittaṃ bhāveti;	a-monk {develops} good-will-(with the)-mind;
ayaṃ vuccati, bhikkhave —	this is-called, ********* -
‘bhikkhu arittaj-jhāno viharati	'a-monk not-devoid-(of)-jhāna (he) abides (in).
satthu-sāsana-karo	{he carries out} the-teachers-dispensation-****,
ovāda-pati-karo,	{he carries out} the-advice,
a-moghaṃ raṭṭha-piṇḍaṃ bhuñjati’.	not-(in)-futility (is the) country's-almsfood (that he) eats.'
ko pana vādo ye naṃ bahulī-karontī”ti!	how much-more I-say (of) he *** (that) abundantly-practices (it)!"

AN 1.55 mettā-cittaṃ manasi karoti

“accharā-saṅghāt-amattampi ce, bhikkhave,	"{Monks}, (if), for the amount of time it takes to snap-the-fingers,
bhikkhu mettā-cittaṃ manasi karoti;	a-monk {pays-attention-to} good-will-(with the)-mind;
ayaṃ vuccati, bhikkhave —	this is-called, ********* -
‘bhikkhu arittaj-jhāno viharati	'a-monk not-devoid-(of)-jhāna (he) abides (in).
satthu-sāsana-karo	{he carries out} the-teachers-dispensation-****,
ovāda-pati-karo,	{he carries out} the-advice,
a-moghaṃ raṭṭha-piṇḍaṃ bhuñjati’.	not-(in)-futility (is the) country's-almsfood (that he) eats.'
ko pana vādo ye naṃ bahulī-karontī”ti!	how much-more I-say (of) he *** (that) abundantly-practices (it)!"

Aṅguttara Nikāya, ekakanipātapāḷi, 18. aparāccharāsaṅghātavaggo (AN 1.382-493-562)

AN 1.394 1st jhāna

“accharā-saṅghāt-amattampi ce, bhikkhave,	"{Monks}, (if), for the amount of time it takes to snap-the-fingers,
paṭhamaṃ jhānaṃ bhāveti,	first jhāna he-develops,
ayaṃ vuccati, bhikkhave —	this is-called, ********* -
‘bhikkhu arittaj-jhāno viharati	'a-monk not-devoid-(of)-jhāna (he) abides (in).
satthu-sāsana-karo	{he carries out} the-teachers-dispensation-****,
ovāda-pati-karo,	{he carries out} the-advice,
a-moghaṃ raṭṭha-piṇḍaṃ bhuñjati’.	not-(in)-futility (is the) country's-almsfood (that he) eats.'
ko pana vādo ye naṃ bahulī-karontī”ti!	how much-more I-say (of) he *** (that) abundantly-practices (it)!"

AN 1.395-397 2nd jhāna to 4th jhāna

dutiyaṃ jhānaṃ bhāveti ... pe ...	second jhāna he-develops,
tatiyaṃ jhānaṃ bhāveti ... pe ...	third jhāna he-develops,
catutthaṃ jhānaṃ bhāveti ... pe ...	fourth jhāna he-develops,

AN 1.398-401 4bv mind liberations

mettaṃ ceto-vimuttiṃ bhāveti ... pe ...	Good-will mind’s-liberation he-develops,
karuṇaṃ ceto-vimuttiṃ bhāveti ... pe ...	compassion mind’s-liberation he-develops,
muditaṃ ceto-vimuttiṃ bhāveti ... pe ...	Sympathetic-joy mind’s-liberation he-develops,
upekkhaṃ ceto-vimuttiṃ bhāveti ... pe ....	equanimity mind’s liberation he-develops,

-4sp – 4 mindful-establishings

♦ 390-393. kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ... pe ...
citte cittānupassī viharati ... pe ...
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

-4 right exertions

♦ 394-397. anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ VAR ārabhati cittaṃ paggaṇhāti padahati;
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati.

-4ip 4 power-bases

♦ 398-401. chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti...
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti...
cittasamādhipadhānasaṅkhārasamannāga...
iddhipā...
bhāveti...
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti....

-5 indriya

♦ 402-406. saddhindriyaṃ bhāveti...
vīriyindriyaṃ bhāveti...
satindriyaṃ bhāveti...
samādhindriyaṃ bhāveti...
paññindriyaṃ bhāveti....

-5 bala

♦ 407-411. saddhābalaṃ bhāveti...
vīriyabalaṃ bhāveti...
satibalaṃ bhāveti...
samādhibalaṃ bhāveti...
paññābalaṃ bhāveti....

-7 awakening-factors

♦ 412-418. satisambojjhaṅgaṃ bhāveti...
dhammavicayasambojjhaṅgaṃ bhāveti...
vīriyasambojjhaṅgaṃ bhāveti...
pītisambojjhaṅgaṃ bhāveti...
passaddhisambojjhaṅgaṃ bhāveti...
samādhisambojjhaṅgaṃ bhāveti...
upekkhāsambojjhaṅgaṃ bhāveti....

-8aam: noble eightfold path

♦ 419-426. sammādiṭṭhiṃ bhāveti...
sammāsaṅkappaṃ bhāveti...
sammāvācaṃ bhāveti...
sammākammantaṃ bhāveti...
sammāājīvaṃ bhāveti...
sammāvāyāmaṃ bhāveti...
sammāsatiṃ bhāveti...
sammāsamādhiṃ bhāveti....

formless perceptions and formless perceptions

♦ 427-434. VAR ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘tāni abhibhuyya jānāmi passāmī’ti — evaṃsaññī hoti....
♦ 435-442. rūpī rūpāni passati...
ajjhattaṃ arūpasaññī bahiddhā rūpāni passati subhanteva adhimutto hoti...
sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati...
sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati...
sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati...
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati...
sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati....

-10 kasinas

♦ 443-452. pathavīkasiṇaṃ bhāveti...
āpokasiṇaṃ bhāveti...
tejokasiṇaṃ bhāveti...
vāyokasiṇaṃ bhāveti...
nīlakasiṇaṃ bhāveti...
pītakasiṇaṃ bhāveti...
lohitakasiṇaṃ bhāveti...
odātakasiṇaṃ bhāveti...
ākāsakasiṇaṃ bhāveti...
viññāṇakasiṇaṃ bhāveti....

-10 perceptions

♦ 453-462. asubhasaññaṃ bhāveti...
maraṇasaññaṃ bhāveti...
āhāre paṭikūlasaññaṃ bhāveti...
sabbaloke anabhiratisaññaṃ VAR bhāveti...
aniccasaññaṃ bhāveti...
anicce dukkhasaññaṃ bhāveti...
dukkhe anattasaññaṃ bhāveti...
pahānasaññaṃ bhāveti...
virāgasaññaṃ bhāveti...
nirodhasaññaṃ bhāveti....

- 10 more perceptions

♦ 463-472. aniccasaññaṃ bhāveti...
anattasaññaṃ bhāveti...
maraṇasaññaṃ bhāveti...
āhāre paṭikūlasaññaṃ bhāveti...
sabbaloke anabhiratisaññaṃ bhāveti...
aṭṭhikasaññaṃ bhāveti...
puḷavakasaññaṃ VAR bhāveti...
vinīlakasaññaṃ bhāveti...
vicchiddakasaññaṃ bhāveti...
uddhumātakasaññaṃ bhāveti....

- 10 recollections

♦ 473-482. buddhānussatiṃ bhāveti...
dhammānussatiṃ bhāveti...
saṅghānussatiṃ bhāveti...
sīlānussatiṃ bhāveti...
cāgānussatiṃ bhāveti...
devatānussatiṃ bhāveti...
ānāpānassatiṃ bhāveti...
maraṇassatiṃ bhāveti...
kāyagatāsatiṃ bhāveti...
upasamānussatiṃ bhāveti....

1st jhana combined with bala

♦ 483-492. paṭhamajjhānasahagataṃ saddhindriyaṃ bhāveti...
vīriyindriyaṃ bhāveti...
satindriyaṃ bhāveti...
samādhindriyaṃ bhāveti...
paññindriyaṃ bhāveti...
saddhābalaṃ bhāveti...
vīriyabalaṃ bhāveti...
satibalaṃ bhāveti...
samādhibalaṃ bhāveti...
paññābalaṃ bhāveti....
♦ 493-562. “dutiyajjhānasahagataṃ ...
pe ...
tatiyajjhānasahagataṃ ...
pe ...
catutthajjhānasahagataṃ ... pe ...
mettāsahagataṃ ... pe ...
karuṇāsahagataṃ ... pe ...
muditāsahagataṃ ... pe ...
upekkhāsahagataṃ saddhindriyaṃ bhāveti... vīriyindriyaṃ bhāveti...
satindriyaṃ bhāveti...
samādhindriyaṃ bhāveti...
paññindriyaṃ bhāveti...
saddhābalaṃ bhāveti...
vīriyabalaṃ bhāveti...
satibalaṃ bhāveti...
samādhibalaṃ bhāveti...
paññābalaṃ bhāveti. ayaṃ vuccati, bhikkhave — ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ bahulīkarontī”ti!
♦ aparāccharāsaṅghātavaggo aṭṭhārasamo.

1.5.10 – SN 43 covers the same territory as AN 1

Each sutta in this saṁyutta ends with the same stock phrase "meditate (jhāyatha, verb form of jhāna) monks, don't regret it later..." The meditation topics referred to very similar to the list in AN 1.

yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. jhāyatha VAR, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī”ti. paṭhamaṃ.

Whatever should be done, bhikkhus, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”

Saṁyutta Nikāya 43: Asaṅkhata-saṁyutta

Connected Discourses on the Unconditioned

I. THE FIRST SUBCHAPTER

• 1. Mindfulness Directed to the body • 2. Serenity and Insight • 3. With Thought and Examination • 4. Emptiness Concentration • 5. (5)Establishments of Mindfulness • 6. Right Strivings • 7. Bases for Spiritual Power • 8. Spiritual Faculties • 9. Powers • 10. Factors of Enlightenment • 11. The Eightfold Path
II. THE SECOND SUBCHAPTER
• 12. The Unconditionel • 13. The Uninclined • 14–43. The Taintless, Etc. • 44. The Destination

1.6 – Short early strata passages where 4j = 4sp

Udāna 1.2 & 1.3: liberating insight happens while in jhāna

Udana 1.2 & 1.3: "As phenomena grow clear to the Brahman--ardent, in jhana--his doubts all vanish when he penetrates the ending of requisite conditions."

Itivuttaka 3.32: He’s in jhāna while walking on almsround

Itivuttaka 3.32: "Both when receiving offerings & not: his concentration won't waver, he remains heedful: he — continually staying in jhana, subtle in view & clear-seeing, enjoying the ending of clinging — is called a man of integrity."

1.7 – perspective from Chinese scripture earlier than Vism.

They also display a pattern similar to Pāli EBT. The earlier the text, the more vipassana and samatha coexist simultaneously in Jhāna. The later the text, the more it resembles Vism. Redefinitions of jhāna.

- 150 CE: In jhāna, samatha and vipassana equal in strength

The Mahāvibhāṣā (circa 150 C.E.; Apidamo dapiposha lun):

“In the four dhyānas, śamatha and vipaśyanā are equal in strength, and thus they are named a pleasant dwelling.”

-4 CE: A different Abhidhamma tradition says jhāna contains both samatha and vipassana

The Abhidharmakośabhāṣya (circa 4th century; Apidamo jushe lun):

“Samādhi is in fact excellent: it is a dhyāna filled with ‘parts,’ which goes by the means of the yoke of śamatha and vipaśyanā [that is to say, in which śamatha and vipaśyanā are in equilibrium], that is termed in the Sūtra ‘happiness in this world’ and ‘the easy path,’ the path by which one knows better and easily.”

- 4CE: But this changes over time, enter access concentration

The Yogācārabhūmiśāstra (circa 4th century; chronologically later than the last two commentaries): “Furthermore, only by depending on the dhyānas and the access concentration preceding the first dhyāna, the incompletely attained concentration, can one make the [initial] breakthrough to the noble truths. The formless attainments are inadequate. What is the reason? In the state of the formless attainments, the path of śamatha is superior, whereas the path of vipaśyanā is inferior. The inferior path of vipaśyanā is incapable of attaining the [initial] breakthrough to the noble truths.” (instructor note: “path” here should read “quality”)

The Yogācārabhūmiśāstra’s position: insight in all four states of jhāna, but not in the four states of “formless” bases

other schools and texts with similar ideas as above

The Tattvasiddhiśāstra (Chengshih lun), the Prakaraṇāryavācaśāstra (Xianyang shengjiao lun), and the Mahāprajñāpāramitopadeśa (Dazhi du lun) make similar statements

- 6 CE: Vism.

Still more different from the suttas’ position is the Visuddhimagga’s position: no insight in any of the four states of jhāna and the four states of “formless” bases.

Misc.

[ext.link]KN Netti, MN 52 eleven doors, abhijja domanassa gloss

2 – Book 2: Jhāna + samādhi in all 4 postures

This article focuses on sutta passages with explicit references to jhāna being done in various postures such as walking, lying down, etc.

articles relevant to doing jhāna in all postures, all the time

• 🚶 Walking meditation, samādhi & jhāna in all postures: explicit references to jhāna in different postures.
• always should be in samādhi & jhāna in all postures 24/7: or at least strive to be.
• noble silence 👑😶: non sitting postures sometimes implied.
• pleasant abiding: non sitting postures sometimes implied.
• 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘: Since 4sp🐘 can be done in any posture, any and all the time when concious, and since 4j🌕 four jhāna quality can be done concurrently with 4sp, it's implicit that jhānas therefore can be done in all four postures all the time.
• 6ab ⚡☸: Generally it's assumed if a meditator is exercising any of the 6 higher knowledges (such as supernormal powers, divine eye, etc), one is using j4🌕 āneñja⚡ highly refined fourth jhāna, or equivalent samādhi quality of 4ip 🌕⚡. If one is levitating, walking around invisible, obviously that's doing jhāna in all four postures. Remember in EBT there is no "access concentration." It's just called "jhāna" whether it's quiescent closed eyes sitting, or dynamic walking around or exercising superpowers.

excerpts will be examined from these suttas

Walking meditation, jhāna in all postures
AN ^3.16 alternating walking/sitting meditation 24/7
AN ^3.63 four jhānas in all 4 postures explicitly stated
AN ^4.11, KN Iti 110 cara: walking (vitakka refinement in various postures)
AN ^4.12, KN Iti 111, samādhi/jhāna in all 4 postures
(1. Walking)
(Standing, sitting, lying down follows same pattern...)
(verse)
AN ^5.29 samādhi from walking long lasting
AN ^5.29 walking meditation footnote
AN ^8.63 four jhānas, 4sp, 4bv in all four postures, phāsu = comfort (of jhāna)
AN ^5.94, AN ^5.105, AN ^5.106: phāsu refers to 4 jhānas, 4bv
KN Iti 110 cara: walking (vitakka refinement in various postures)
KN Iti 111, samādhi/jhāna in all 4 postures
KN Snp‍ ^1.8 Metta: Cmy says jhana with metta
MN ³⁶ 4th jhana quality samadhi after dhamma talk
MN ¹¹⁹ jhāna with all four postures in these satipatthana exercises
MN ¹²² sannisīdati ekodi hoti samādhiyati = do 4 jhanas
MN ¹²² while in suññata and imperturbable samādhi, 4 postures
Standing
KN Iti 81 sakkāra: offerings: almsround standing, walking in jhāna
KN Snp‍ ^3.11 (standing & sitting in jhana)
Lying down
AN ^4.246 jhana lying down
See section on 4th jhāna as a requirement for 6 ab
Āgamas
DA T1.14a unification and nondistraction in 4 postures
THOX: later Theravada orthodox (not EBT)
Vism. Says walking in jhāna is possible
Samādhi & jhāna all the time 24/7
SN ^7.9 fire metaphor
KN Thag 15.2 naga (elephant and jhana mediator) always in samadhi, all postures
KN Thag 16.7 jhana while eating, walking and interacting with people on almsround
Misc.
Noble silence = second jhana
4 jhānas are 4 quality levels ⭐⭐⭐⭐
sutta refs
umpasampajja viharati
AN ^4.51 measureless appamāṇa ceto-samādhi while eating, medicine, lodgings…

Walking meditation, jhāna in all postures

2.1 – sitting in jhāna

Nobody disputes this is possible.

2.2 – walking in jhāna

AN 3.16 alternating walking/sitting meditation 24/7

AN ^3.16
Apaṇṇaka: Unmistaken: 3 qualities lead to destruction of āsavā's. 1. guarding sense doors, 2. eating proper way, 3. sleeping and waking properly
jhāna and samādhi are not mentioned, but schedule of walking and sitting gives an idea of how the Buddha expects you to use your time throughout the day.
“avaraniyehi dhammehi cittam parisodheti”, purifying the hindrances, the 5niv, is the activity one is told to do while walking and sitting. The supression of 5niv would be the 4 jhanas of course, so at all times, in all postures, you are working on samadhi.

AN 3.63 four jhānas in all 4 postures explicitly stated

AN ^3.63
(1) “But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?”
432“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial.444"" If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that [183] celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

AN 4.11, KN Iti 110 cara: walking (vitakka refinement in various postures)

AN ^4.11, KN Iti 110

♦ 11. cara-suttaṃ (KN 4.110) n
♦ 110. vuttañhetaṃ bhagavatā,	§110. This was said by the Blessed One,
vuttamarahatāti me sutaṃ --	said by the Arahant, so I have heard:

(while walking, wrong effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno	“If, while he is walking, monks,
uppajjati kāma-vitakko vā	there arises in a monk a thought of sensuality,
byāpāda-vitakko vā	a thought of ill-will,
vihiṃsā-vitakko vā.	or a thought of harmfulness,
tañce, bhikkhave, bhikkhu	and, ********, (that) monk
adhivāseti	tolerates (it),
nap-pajahati	does not quickly abandon,
na vinodeti	dispel,
na byantī-karoti	demolish,
na anabhāvaṃ gameti.	or wipe that thought out of existence,
carampi, bhikkhave, bhikkhu	then a monk walking
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(while standing, wrong effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno

“If, while he is standing, monks,

(… same wrong effort refrain as “walking” …)

ṭhitopi, bhikkhave, bhikkhu	then a monk standing
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(while sitting, wrong effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno

“If, while he is sitting, monks,

(… same wrong effort refrain as “walking” …)

nisinnopi, bhikkhave, bhikkhu	then a monk sitting
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(while lying down, wrong effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno

“If, while he is sitting, monks,

(… same wrong effort refrain as “walking” …)

nisinnopi, bhikkhave, bhikkhu	then a monk sitting
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(while lying down wakeful, wrong effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa

“If, while he is lying down wakeful, monks,

(… same wrong effort refrain as “walking” …)

sayānopi, bhikkhave, bhikkhu jāgaro	then a monk lying down wakeful
evaṃ-bhūto an-ātāpī an-ottāpī	with such a lack of ardency & compunction
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati.	is called continually & continuously lethargic & low in his persistence.

(while walking, right effort towards wrong thoughts)

♦ “carato cepi, bhikkhave, bhikkhuno	“But if, while he is walking,
uppajjati kāma-vitakko vā	there arises in a monk a thought of sensuality,
byāpāda-vitakko vā	a thought of ill-will,
vihiṃsā-vitakko vā.	or a thought of harmfulness,
tañce, bhikkhave, bhikkhu	and he
n-ādhivāseti	quickly
pajahati	abandons,
vinodeti	dispels,
byantīkaroti	demolishes,
ana-bhāvaṃ gameti.	& wipes that thought out of existence,
carampi, bhikkhave, bhikkhu	then a monk walking
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(while standing, right effort towards wrong thoughts)

♦ “ṭhitassa cepi, bhikkhave, bhikkhuno

“If, while he is standing.…

(… same right effort refrain as “walking” …)

ṭhitopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(while sitting, right effort towards wrong thoughts)

♦ “nisinnassa cepi, bhikkhave, bhikkhuno

“If, while he is sitting.…

(… same right effort refrain as “walking” …)

nisinnopi, bhikkhave, bhikkhu
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.

(while lying down, right effort towards wrong thoughts)

♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa

“If, while he is lying down,

(… same right effort refrain as “walking” …)

sayānopi, bhikkhave, bhikkhu jāgaro
evaṃbhūto ātāpī ottāpī	with such ardency & compunction
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati.	is called continually & continuously resolute, one with persistence aroused.
Etam-atthaṃ bhagavā avoca.	This is the meaning of what the Blessed One said.
Tatth-etaṃ iti vuccati —	So with regard to this it was said

(verse)

♦ “caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down,
♦ yo vitakkaṃ vitakketi,	whoever thinks evil thoughts,
pāpakaṃ gehanissitaṃ.	related to the household life,
♦ “kummaggaṃ paṭipanno VAR so,	is following no path at all,
mohaneyyesu mucchito.	smitten with delusory things.
♦ abhabbo tādiso bhikkhu,	He’s incapable, a monk like this,
phuṭṭhuṃ sam-bodhi-muttamaṃ.	of touching superlative self-awakening.
♦ “yo ca caraṃ vā tiṭṭhaṃ vā VAR,	But whoever– walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down–
♦ vitakkaṃ samayitvāna,	overcomes thought,
Vitakk-ūpasame rato.	delighting in the stilling of thought:
♦ bhabbo so tādiso bhikkhu,	he’s capable, a monk like this,
phuṭṭhuṃ sambodhi-muttaman”ti.	of touching superlative self-awakening.
♦ ayampi attho vutto bhagavatā,	This, too, was the meaning of what was said by the Blessed One,
iti me sutanti.	so I have heard.
ekādasamaṃ.	(end of sutta)
	See also: MN 19; MN 20; AN 3:102; AN 4:11; AN 6:20; AN 10:51

The activity in all four postures, although first jhāna is not explicitly mentioned, is a good representation of what one working on attaining and refining first jhana. The ending verse talks about stilling Vitakka and delighting in that, which is an allusion to second jhana.

AN 4.12, KN Iti 111, samādhi/jhāna in all 4 postures

AN ^4.12, KN Iti 111

AN 4.12 Sīla-suttaṃ	AN 4.12 Virtuous Behavior-discourse
♦ 12. “sampanna-sīlā, bhikkhave,	"observant-(of)-virtuous-behavior, *********,
viharatha sampanna-pātimokkhā,	(you)-should-dwell observant(of)-pātimokkhā,
pātimokkha-saṃvar-asaṃvutā viharatha	(with) pātimokkhā-restraint-(of)-un-restrained (you) should-dwell
ācāra-gocara-sampannā	{observant of}-[good]-conduct-(and)-sphere-of-activity-********
aṇumattesu vajjesu bhaya-dassāvino.	(in the most) minute faults, [there is] fear-(in)-seeing (that).
samādāya sikkhatha sikkhā-padesu.	(having) accepted (them), train-oneself (in the) training-rules.
sampanna-sīlānaṃ vo, bhikkhave,	[When you have done so...]
…	...
kimassa uttari karaṇīyaṃ?	what more (should)-be-done?

(1. Walking)

♦ “carato cepi, bhikkhave, bhikkhuno	"{if, while} walking **, ********, (a) monk
abhijjhā-byāpādo vigato hoti,	{has gotten rid of} longing-(and)-ill-will,
thina-middhaṃ...	{has abandoned} dullness-and-drowsiness,
uddhacca-kukkuccaṃ...	{has abandoned} restlessness-and-remorse,
vicikicchā pahīnā hoti,	{has abandoned} doubt,
āraddhaṃ hoti vīriyaṃ as-allīnaṃ,	aroused is (his) vigor, without-slackening
upaṭṭhitā sati a-sammuṭṭhā,	established mindfulness not-muddled,
passaddho kāyo a-sāraddho,	tranquil body not-disturbed,
samāhitaṃ cittaṃ ekaggaṃ,	concentrated mind unified,
carampi, bhikkhave, bhikkhu evaṃ-bhūto	then {that monk while} walking {is said to} be:
‘ātāpī ottāpī	'ardent, dreads-wrongdoing,
satataṃ samitaṃ	constantly (and) continuously
āraddha-vīriyo pahitatto’ti	has-aroused-vigor (and) resolute.'
vuccati.	{*******}

(Standing, sitting, lying down follows same pattern...)

♦ “ṭhitassa cepi, bhikkhave,

82(2) “If a bhikkhu has gotten rid of longing and ill will while standing …

(verse)

♦ “yataṃ care yataṃ tiṭṭhe,	Controlled (in) walking, controlled (in) standing,
yataṃ acche yataṃ saye.	controlled (in) sitting (and in) lying down;
♦ yataṃ samiñjaye bhikkhu,	controlled (he) draws-in-the-limbs, (the) monk,
yatamenaṃ pasāraye.	controlled (he) stretches-them-out.
♦ “uddhaṃ tiriyaṃ apācīnaṃ,	Above, across, (and) below,
yāvatā jagato gati.	as-far-as (the) world extends,
♦ samavekkhitā ca dhammānaṃ,	one-who-scrutinizes the dhamma,
khandhānaṃ udayabbayaṃ.	aggregates arising-and-vanishing.
♦ “ceto-samatha-sāmīciṃ,	mind's-serenity-proper,
sikkhamānaṃ sadā sataṃ.	training (in that), always mindful
♦ satataṃ pahitattoti,	constantly resolute,
āhu bhikkhuṃ tathāvidhan”ti.	(they) call (a) monk such-as-that."
dutiyaṃ.	[end of] second [sutta in this section].

AN 5.29 samādhi from walking long lasting

AN ^5.29

AN 5.29 caṅkama-suttaṃ	AN 5.29 walking-meditation-discourse
“pañc-ime, bhikkhave,	"[There are] five-(of)-these, **********,
caṅkame ānisaṃsā.	walking-meditation benefits.
katame pañca?	Which five?
addhānak-khamo hoti,	(1) Long-journeys-{one becomes}-capable-of-enduring ****,
padhānak-khamo hoti,	(2) exertion-(one){becomes}-capable (of) ****,
appābādho hoti,	(3) free-of-disease (one) becomes,
asitaṃ pītaṃ khāyitaṃ sāyitaṃ	(4) [what has been] eaten, drunk, consumed, tasted,
sammā pariṇāmaṃ gacchati,	proper digestion (it) goes (through),
caṅkam-ādhigato samādhi	(5) walking-meditation-attained concentration
ciraṭ-ṭhitiko hoti.	{is} long-lasting ****.
ime kho, bhikkhave,	these indeed, *********,
pañca caṅkame ānisaṃsā”ti.	(are) five walking-meditation benefits.

AN 5.29 walking meditation footnote

Mp: “If one has acquired the mark [of concentration] while standing up, it is lost when one sits down. If one has acquired the mark while sitting, it is lost when one lies down. But for one who has resolved on walking up and down and acquired the mark in a moving object, it is not lost even when one stands still, sits down, and lies down.”

AN 8.63 four jhānas, 4sp, 4bv in all four postures, phāsu = comfort (of jhāna)

AN ^8.63

Yato kho te,bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,	“When this concentration is thus developed, thus well-developed by you,
tato tvaṃ,bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi,	then wherever you go, you will go in comfort.
yattha yattha ṭhassasi phāsuṃyeva ṭhassasi,	Wherever you stand, you will stand in comfort.
yattha yattha nisīdissasi phāsuṃyeva nisīdissasi,	Wherever you sit, you will sit in comfort.
yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti.	Wherever you lie down, you will lie down in comfort.”

AN 5.94, AN 5.105, AN 5.106: phāsu refers to 4 jhānas, 4bv

AN ^5.94 Phāsu-vihāra: comfortable-dwelling: (#1-4) four jhānas, (#5) arahantship
AN ^5.105 Phāsu-vihāra: comfortable-abiding: (#1-3) metta by body/speech/mind towards fellow monks is phāsu, #4 so is samadhi, #5 so is arahantship
AN ^5.106 Ānanda: (#1-3) virtue and anyonymity is phāsu, (#4) 4 jhānas is phāsu (comfort) dwelling, (#5) arahantship highest phāsu.

KN Iti 110 cara: walking (vitakka refinement in various postures)

same as AN 4.11, see passage above

KN Iti 111, samādhi/jhāna in all 4 postures

same as AN 4.12, see passage above

2.2.14 – KN Snp 1.8 Metta: Cmy says jhana with metta

KN Snp 1.8 Metta [Karaṇīyamettā]: [ext.link]Commentary says this is done with jhāna in all four postures!

Here jhana is explained as being done in all four postures. This must be jhana and not “meditation in general” because the commentary says it leads to Non-return, ie it is samma-samadhi.

Why is that astounding?

Because Vism. and commentary usually redefine "jhana" as a disembodied frozen stupor, which one has to "emerge from" before doing metta, or vipassana. Here we have the commentary describing "Jhana" consistent with EBT definition, such as AN 8.63 where 4bv brahmavihara is done as a way to get into 4 jhanas, and then maintained in all 4 postures.

B. Bodhi's translation of the Commentary to this part of the sutta,
from his KN Snp translation:

excerpt:

151. Having thus shown the extension of the development of friendly-kindness, now showing that there is no fixed posture for one intent on its development, he says:
“Whether standing, walking . . . on this mindfulness.
” This is its meaning:
One developing this mind of friendly-kindness in such a way [250] need not adopt a fixed posture as is prescribed for other meditation subjects thus,
“He sits down, having folded his legs crosswise, straightening his body,” and so forth.
Dispelling discomfort by adopting any posture as one pleases, whether standing, walking, sitting, or lying down,
as long as one is not drowsy, one should resolve on this mindfulness of the jhāna of friendly-kindness.

Or alternatively, having thus shown the extension of the development of friendly-kindness, now showing mastery over it, he says:
“Whether standing, walking.
” For one who has achieved mastery wishes to resolve on this mindfuiness of the jhāna of friendly-kindness as long as the posture lasts,
whether standing, walking, sitting, or lying down.
Or else by “standing or walking” he indicates that standing [and walking] are not obstacles to it.
Moreover, for as long as one wishes to resolve on this mindfulness of the jhāna of friendly-kindness,
for just so long one resolves on it without becoming drowsy;
there is no sluggishness in regard to it.
Hence he says:
“Whether standing, walking, or sitting, or lying down, as long as one is not drowsy, one should resolve on this mindfulness.
”

This is the purport:
“As to what was said, ‘And toward the whole world one should develop an unbounded mind of friendly-kindness,’
one should develop it in such a way that, whatever posture one adopts, such as standing, etc.,
as long as the posture lasts, taking no notice713 that one is standing, etc.,
as long as one wishes to remain resolved on the mindfulness of the jhāna of friendly-kindness,
for just so long one can resolve on that mindfulness.
”714

While showing what mastery in the development of friendly-kindness entails,
after enjoining one to dwell in friendly-kindness with the words
“one should resolve on this mindfulness,”
the Blessed One now praises that dwelling with the words
“They call this a divine dwelling here.
” This is its meaning:
They call this dwelling in friendly-kindness —
as described by the passage that extends from the words
“May all beings be happy and secure” down to
“one should resolve on this mindfulness” —
a divine dwelling, the best dwelling here, in the noble Dhamma and discipline.
It is best because it is devoid of faults and because it brings benefits to oneself and others,
and a dwelling among the four dwellings:
the celestial, divine, and noble [dwellings], and the postures.
715 [251] Hence constantly and continuously, without interruption,
one should resolve on this mindfulness whether standing, walking, sitting, or lying down,
as long as one is not drowsy.

MN 36 4th jhana quality samadhi after dhamma talk

MN ³⁶

aṃ desetā.	Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,
Apissu maṃ ekameko evaṃ maññati:	and each person thinks
‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti.	that I am teaching the Dhamma especially for them.
Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ;	But it should not be seen like this.
yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti.	The Realized One teaches others only so that they can understand.
So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī”ti.	When that talk is finished, I still, settle, unify, and undistractify-&-lucidify my mind in samādhi internally, using the same meditation subject as a basis of undistractible-lucidity that I used before, which is my usual meditation.”

MN 119 jhāna with all four postures in these satipatthana exercises

MN ¹¹⁹

♦ “puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

"Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.

♦ “puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

"Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. And as he remains thus heedful, ardent, & resolute, any memories & resolves related to the household life are abandoned, and with their abandoning his mind gathers & settles inwardly, grows unified & centered. This is how a monk develops mindfulness immersed in the body.

cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati is part fo the refrain for all 10 exercises in MN 119, even #1 and #2 which include walking, talking, pissing, etc. The words ekodi and samadhi are hallmarks of 2nd jhana.

And look in MN 122 where that refrain is explicitly tied to 4 jhanas:

MN 122 sannisīdati ekodi hoti samādhiyati = do 4 jhanas

“kathañcānanda, bhikkhu

And how does he

MN ¹²²

ajjhattameva cittaṃ	steady his mind internally,
saṇṭhapeti sannisādeti	quiet it,
ekodiṃ karoti	bring it to singleness,
samādahati?	and concentrate it?
idhānanda, bhikkhu	8.“Here, Ānanda,
vivicceva kāmehi	quite secluded from sensual pleasures,
vivicca akusalehi dhammehi ..pe ...	secluded from unwholesome states,
paṭhamaṃ jhānaṃ upasampajja viharati ...pe ...	a bhikkhu enters upon and abides in the first jhāna…
dutiyaṃ jhānaṃ...	the second jhāna…
tatiyaṃ jhānaṃ...	the third jhāna…
catutthaṃ jhānaṃ upasampajja viharati.	the fourth jhāna,... he enters and abides in.

MN 122 while in suññata and imperturbable samādhi, 4 postures

MN ¹²²

“He attends to external emptiness.…

“He attends to internal & external emptiness.…

“He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.’ In this way he is alert there.

“If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth (thinking,) ‘While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there.

“If, while he is dwelling by means of this dwelling, his mind inclines to standing… to sitting… to lying down, he lies down, (thinking,) ‘While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there.

“If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that ‘I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.’ In this way he is alert there.

“‘But,’ (he resolves,) ‘I will engage in talk that is scrupulous, conducive to awareness-release, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.’ In this way he is alert there.

“If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ In this way he is alert there.

2.3 – standing in jhāna

KN Iti 81 sakkāra: offerings: almsround standing, walking in jhāna

KN Iti 81 (the Buddha reports the karmic rebirth results [presumably from using his divine eye to see], where monks who don’t properly conduct their almsround are reborn)
(he emphasizes that this is his direct knowledge, he’s seeing it himself, it’s not hear say or just a view)

(verse)

♦ “yassa sakkariya-mānassa,	when offerings (or respect) [are received],
a-sakkārena c’-ūbhayaṃ.	(when) no-offerings [are received], in-both [cases],
♦ samādhi na vikampati,	Undistractable-lucidity [does] not waver;
appamāda-vihārino .	(he is an) Assiduous-practitioner.
♦ “taṃ jhāyinaṃ sātatikaṃ,	that Jhāna (he is) continually [absorbed in],
sukhumaṃ diṭṭhi-vi-passakaṃ .	subtle (in) view-&-clear-seeing,
♦ upādānak-khay’-ā-rāmaṃ,	Clinging-destroyed;--abundantly-relishing (that),
āhu sap-puriso itī”ti.	(that is) called (a) man-of-integrity.

KN Snp 3.11 (standing & sitting in jhana)

KN Snp 3.11

♦ 713.
♦ “sa piṇḍa-cāraṃ caritvā,	the alms[round]-walk (having been) walked,
Vanan-tam-abhihāraye.	(the) forest – (he should) – go into,
♦ upaṭṭhito rukkha-mūlasmiṃ,	standing [or setting up] (by a) tree-root,
Āsan-ūpagato muni.	Sitting-down, (the) sage,
♦ 714.
♦ “sa jhāna-pasuto dhīro,	jhāna--(he is)--engaged-in, (the) wise (one),
vanante ramito siyā.	(the) forest (he should) relish.
♦ jhāyetha rukkha-mūlasmiṃ,	(he) should-do-jhāna (at the) tree-root,
Attānam-abhito-sayaṃ.	attaining his own satisfaction.

When KN Snp 3.11 is viewed in conjunction with KN Iti 81, then the standing interpretation makes sense, since when a monk receives offerings and praise, he would tend to be standing or walking.

Samadhi, like sati, is something you should be doing all the time. Sitting at the tree-root just means you're giving yourself a more conducive environment to purify samadhi and sati. The 4 jhanas are just a quality rating of the samadhi. You don't have to be sitting down to get a quality rating. Just as superman doesn't have to wear a cape to fly. If he's dressed up like Clark Kent and you see him flying around in a business suit, he's still fricking superman with 4th jhana quality of samadhi.

2.4 – lying down in jhāna

AN 4.246 jhana lying down

AN ^4.246 1382“Bhikkhus, there are these four postures for lying down. What four? The corpse’s posture, the sensualist’s posture, the lion’s posture, and the Tathāgata’s posture.

1383(1) “And what is the corpse’s posture? Corpses usually lie flat on their backs. This is called the corpse’s posture.

1384(2) “And what is the sensualist’s posture? The sensualist usually lies on his left side. This is called the sensualist’s posture.

1385(3) “And what is the lion’s posture? [245] The lion, the king of beasts, lies down on his right side, having covered one foot with the other and tucked his tail in between his thighs. When he awakens, he raises his front quarters and looks back at his hind quarters. If the lion sees any disorderliness or distension of his body, he is displeased. If he does not see any disorderliness or distension of his body, he is pleased. This is called the lion’s posture.

1386(4) “And what is the Tathāgata’s posture? Here, secluded from sensual pleasures, secluded from unwholesome states, the Tathāgata enters and dwells in the first jhāna … the fourth jhāna. This is called the Tathāgata’s posture.

2.5 – supernormal powers 6ab, four power bases 4ip, imperturbable version of 4th jhāna

j4🌕 āneñja⚡ : imperturbable version of 4th jhāna can exercise some or all of
6ab ⚡☸ supernormal powers and 6 higher knowledges.
mastery of 4ip 🌕⚡ four power bases also leads to 6ab ⚡☸ .

To be able to levitate, walk through walls,
one would need to be in a samādhi that is sensitive to both internal and external rūpa.
It’s also very common for yogis with mind reading and divine eye do it while walking around.
Even in modern times, and not just in Buddhism, but also Taoist, Hindu, Christian yogis can do this.
The question is whether they are technically in 4th jhāna while doing that, or 4th jhāna is just a prerequisite?

2.6 – Āgama sutras

Many parallels exist for all the pāḷi sutta passages already discussed.

DA T1.14a unification and nondistraction in 4 postures

http://tripitaka.cbeta.org/ja/T01n0001_002

Dr. W.Chu

[0013c23]:「汝等比丘！當自攝心，具諸威儀。云何比丘自攝其心？於是比丘內身身觀，精勤不懈，憶念不忘，捨世貪憂；外身身觀，精勤不懈，憶念不忘，捨世貪憂；內外身觀，精勤不懈，捨世貪憂。受、意、法觀，亦復如是。云何比丘具諸威儀？於是比丘可行知行，可止知止，左右顧視，屈伸俯仰，攝持衣鉢，食飲湯藥，不失宜則，善設方便，除去蔭蓋，行住坐臥，覺寤語默，攝心不亂，是謂比丘具諸威儀。」

“You, bhikshus, should bring your mind to unification (當自攝心), and become endowed with dignified comportment. How does a bhikshu bring his mind to unification (自攝其心)? Here, a bhikshu should contemplate the inner body as inner body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. He should contemplate the outer body as outer body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. He should contemplate both the inner and outer body as inner and outer body—with diligence and heedfulness, keeping [the practice] in mind without forgetfulness, and putting aside covetousness and worries in relation to the world. The same is so with contemplating feeling, mind, and the Dhammas. How does a bhikshu become endowed with dignified comportment? Here, a bhikshu is aware of walking when walking, aware of standing when standing; When looking to the left or the right, when bending or extending [a limb], when raising or lowering the head, when carrying the robes and bowl, when receiving beverages and food, he should not be remiss of moderation and what is appropriate, and should skillfully employ various means to dispel the hindrances. By ways of bringing his mind to unification and non-distraction (攝心不亂) [in such a way] when he is walking, standing, sitting, or lying down, when he wakes up and goes to sleep, and when he speaks or remain silent—this is how a bhikshu become endowed with dignified comportment.”

Dr. Chu comments the “unification of mind” in the Chinese, is likely to correspond with the pāli “citta ekaggata”, but no way to be sure.

2.7 – LBT Theravāda, even Vism. Says walking possible in jhāna

According to Pa Auk Sayadaw,
one of the foremost masters in meditation and scripture on LBT and Vism. meditation system:
When asked if it was possible to use the standing posture in VRJ👻🥶 (vism. Redefined jhāna),
he said (parphrase), “not only is it possible to stand, it’s possible to walk, according to Vism.”
Considering his fame as a meditation master,
one would have to think it’s highly probable he knows that from personal experience.

3 – Book 3: Samādhi & jhāna all the time 24/7

KN Iti 81 jhāna all the time

“Yassa sakkariyamānassa,	“Whether they’re honored
asakkārena cūbhayaṁ;	or not honored, or both,
Samādhi na vikampati,	their undistractible-lucidity doesn’t waver
Appamāda-vihārino.	as they live assiduously (a-p-pamāda \xED\xA0\xBD\xED\xB0\xBE‍).
Taṁ jhāyinaṁ sātatikaṁ,	They continuously do jhāna
sukhumadiṭṭhivipassakaṁ;	with subtle view and discernment.
Upādānakkhayārāmaṁ,	Rejoicing in the ending of grasping,
āhu sappuriso itī”ti.	they’re said to be a good person.”

SN 7.9 fire metaphor for jhāna, always blazing in samādhi

SN ^7.9

“Mā brāhmaṇa dāru samādahāno,	“When you’re kindling the wood, brahmin,
Suddhiṃ amaññi bahiddhā hi etaṃ;	don’t imagine this is purity, for it’s just an external.
Na hi tena suddhiṃ kusalā vadanti,	Experts say that those who wish for purity
Yo bāhirena parisuddhimicche.	through externals will not find it.
Hitvā ahaṃ brāhmaṇa dārudāhaṃ,	I’ve given up kindling firewood, brahmin,
Ajjhattamevujjalayāmi jotiṃ;	now I just light the inner flame.
Niccagginī niccasamāhitatto,	Always blazing, always undistractify-&-lucidifyd,
Arahaṃ ahaṃ brahmacariyaṃ carāmi.	I am a perfected one living the spiritual life.
Māno hi te brāhmaṇa khāribhāro,	Conceit, brahmin, is the burden of your possessions,
Kodho dhumo bhasmani mosavajjaṃ;	anger your smoke, and lies your ashes.
Jivhā sujā hadayaṃ jotiṭhānaṃ,	The tongue is the ladle and the heart the fire altar;
Attā sudanto purisassa joti.	a well-tamed self is a person’s light.
Dhammo rahado brāhmaṇa sīlatittho,	The Dharma is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṃ pasattho;	unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,	There the knowledge-masters go to bathe,
Anallagattāva taranti pāraṃ.	and cross to the far shore without getting wet.
Saccaṃ dhammo saṃyamo brahmacariyaṃ,	Truth, dharma, restraint, the spiritual life;
Majjhe sitā brāhmaṇa brahmapatti;	the attainment of the supreme based on the middle, brahmin.
Sa tujjubhūtesu namo karohi,	Pay homage to the straightforward ones—
Tamahaṃ naraṃ dhammasārīti brūmī”ti.	I declare that man to be one who follows The Dharma.”
Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, the brahmin Bhāradvāja of Sundarika said to the Buddha:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.	And Venerable Bhāradvāja became one of the perfected.

[ext.link]SN 7.9 excerpt: Buddha always in samadhi
24 hours a day, 7 days a week,
always in jhāna and samādhi \xED\xA0\xBC\xED\xBC\x84, equated with metaphor of fire \xED\xA0\xBD\xED\xB4\xA5
Jhāna also means 'burning' (fire),
and samādahati is putting together the kindling to a fire.

Two important points to make in this short article:

1. jhāna and samādhi both often use a metaphor of a fire.
Based on passages like this,
'jhāna' being a fire that burns away defilements seems to be what the Buddha intended,
and not just a fanciful commentary explanation as I originally thought.

2. the Buddha expects his disciples to be in jhāna and samādhi all the time.
Several passages in the EBT, such as this one, make that point explicitly.
'nicca' = permanent, constant.
Noble silence means second jhāna,
and 'pleasant abiding' (dittha dhamma sukha vihara) is a code phrase for 3rd jhāna.

2b. always in jhāna and samādhi means all postures, all activities,
not just "formal sitting" practice.

KN Thag 15.2 naga (elephant and jhana mediator) always in samadhi, all postures

KN Thag 15.2

I’ll extol the giant for you,	Nāgaṃ vo kittayissāmi,
for he does nothing monstrous.	na hi āguṃ karoti so;
Gentleness and harmlessness	Soraccaṃ avihiṃsā ca,
are two feet of the giant.	pādā nāgassa te duve.
rememberfulness and awareness	Sati ca sampajaññañca,
are his two other feet.	caraṇā nāgassa tepare;
Faith is the giant’s trunk,	Saddhāhattho mahānāgo,
and equanimity his white tusks.	upekkhāsetadantavā.
rememberfulness is his neck, his head is wisdom—	Sati gīvā siro paññā,
investigation and thinking about principles.	vīmaṃsā dhammacintanā;
His belly is the sacred hearth of the Dhamma,	Dhammakucchisamāvāso,
and his tail is seclusion.	viveko tassa vāladhi.
Practicing jhāna, enjoying the breath,	So jhāyī assāsarato,
he is undistractible-&-lucid within.	ajjhattaṃ susamāhito;
The giant is undistractible-&-lucid when walking,	Gacchaṃ samāhito nāgo,
the giant is undistractible-&-lucid when standing,	ṭhito nāgo samāhito.
the giant is undistractible-&-lucid when lying down,	Sayaṃ samāhito nāgo,
and when sitting, the giant is undistractible-&-lucid.	nisinnopi samāhito;
The giant is restrained everywhere:	Sabbattha saṃvuto nāgo,
this is the accomplishment of the giant.	esā nāgassa sampadā.

KN Thag 16.7 jhana while eating, walking and interacting with people on almsround

KN Thag 16.7

Today I am fortunate, persistent,	Sojja bhaddo sātatiko,
happy with the scraps in my bowl:	uñchāpattāgate rato;
Bhaddiya son of Godhā	Jhāyati anupādāno,
practices jhāna without grasping.	putto godhāya bhaddiyo.
Wearing rags, persistent,	Paṃsukūlī sātatiko,
happy with the scraps in my bowl:	uñchāpattāgate rato;
Bhaddiya son of Godhā	Jhāyati anupādāno,
practices jhāna without grasping.	putto godhāya bhaddiyo.
Living on alms-food, persistent,	Piṇḍapātī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Possessing only three robes, persistent,	Tecīvarī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Wandering for alms indiscriminately, persistent,	Sapadānacārī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Sitting alone, persistent,	Ekāsanī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Eating only what is placed in the alms-bowl, persistent,	Pattapiṇḍī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Never eating too late, persistent,	Khalupacchābhattī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Living in the wilderness, persistent,	Āraññiko sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Living at the foot of a tree, persistent,	Rukkhamūliko sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Living in the open, persistent,	Abbhokāsī sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Living in a charnel ground, persistent,	Sosāniko sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Accepting whatever seat is offered, persistent,	Yathāsanthatiko sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Not lying down to sleep, persistent,	Nesajjiko sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Few in wishes, persistent,	Appiccho sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Content, persistent,	Santuṭṭho sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Secluded, persistent,	Pavivitto sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Not socializing, persistent,	Asaṃsaṭṭho sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …
Energetic, persistent,	Āraddhavīriyo sātatiko,
happy with the scraps in my bowl: Bhaddiya son of Godhā practices jhāna without grasping.	… pe …

3.5 – Noble silence = second jhana

see j3🌖 second jhāna for details.
The basic idea is monks are told to either “talk about dhamma, or abide in noble silence (defined by SN 21.1 as being in second jhana). The circumstances of where the “noble silence” phrase is used, you would expect the monks to be standing or walking with eyes open in many of those contexts.

3.6 – 4 jhānas are 4 quality levels ⭐⭐⭐⭐

4 jhānas are 4 quality levels ⭐⭐⭐⭐ of samādhi to do all the time, in all postures
https://notesonthedhamma.blogspot.com/2019/03/4-jhanas-are-4-quality-levels-of.html

Many people have the mistaken idea that the 4 jhānas have to be done in sitting posture only, not all 4 postures (standing, sitting, lying, walking).
That's wrong.
And this affects the way people approach their practice.

A more helpful way to think of it, is that sitting in the four jhānas with your eyes closed is your control group to assess the quality level of your samādhi. It's like a food critic coming into your jhāna kitchen assigning one to four stars depending on how nutritious the jhāna food quality is. It's a controlled laboratory condition to do a quality check. But you shouldn't only be 'doing' jhāna and samādhi while sitting with your eyes closed. You should approach practice like your survival (life after life) depends on the quality of your samādhi - all the time, in all postures. This is what many suttas like AN 8.63 say. And good meditation teachers will emphasize this point.

If your formal sitting practice does not go well, it's usually because it's just a continuation of what you habitually do all the time while you're not in formal sitting. In other words, if you train yourself all the time to be distracted, unfocused, following your whims, following defiled emotions, then in sitting meditation the pattern continues. But if you're training in samādhi all the time, in all postures, with eyes open, while eating, working, doing chores, etc, that means you're always training to think what you want to think and not thinking what you don't want to think. In other words, undistractible lucidity. You see things clearly, act with purpose, no wasted energy and effort. And if you train all the time like that, then when you do a formal sit, the habit continues and developing samādhi shows improvement easily. Having to work and perform other duties is no excuse to neglect samādhi development. Samādhi is a quality amplifier for everything, worldly and spiritual. So if you do your work and other non-spiritual duties with undistractible lucidity, care, quality, attention to detail, then your'e samādhi quality improves and carries over into your spiritual practice. Everybody has to eat, so that's at least 60 min. a day one can practice undistractible lucidty while eating. With noble silence, or thinking only thoughts related to food sustaining your life and practice. If you take a minute out of every hour for noble silence while working, that goes a long way.

\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91 samādhi quality level = below first jhāna quality
⭐\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91 samādhi quality level = first jhāna quality
⭐⭐\xED\xA0\xBC\xED\xBC\x91\xED\xA0\xBC\xED\xBC\x91 samādhi quality level = second jhāna quality
⭐⭐⭐\xED\xA0\xBC\xED\xBC\x91 samādhi quality level = third jhāna quality
⭐⭐⭐⭐ samādhi quality level = fourth jhāna quality

STED (smd 1) \xED\xA0\xBC\xED\xBC\x98 paṭhamaṃ jhānaṃ: First Jhāna
STED (smd 2) \xED\xA0\xBC\xED\xBC\x97 dutiyaṃ jhānaṃ: Second Jhāna
STED (smd 3) \xED\xA0\xBC\xED\xBC\x96 tatiyaṃ jhānaṃ: Third Jhāna
STED (smd 4) catutthaṃ jhānaṃ: Fourth Jhāna

DN ² : 4 jhānas are 4 quality levels of samadhi-sambojjhanga
(7sb → 1-3 \xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️\xED\xA0\xBC\xED\xBF\xB9) Tassime pañca nīvaraṇe pahīne attani samanupassato
(7sb → 1-3 \xED\xA0\xBD\xED\xB2\xAD\xED\xA0\xBD\xED\xB5\xB5️\xED\xA0\xBC\xED\xBF\xB9) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,
profuse-mirth is born.
(7sb → 4. \xED\xA0\xBD\xED\xB8\x81) pa-muditassa pīti jāyati,
(7sb → 4. \xED\xA0\xBD\xED\xB8\x81) Being profusely-mirthful rapture (is) born,
(7sb → 5. \xED\xA0\xBC\xED\xBC\x8A) pīti-manassa kāyo passambhati,
(7sb → 5. \xED\xA0\xBC\xED\xBC\x8A) (with) en-raptured-mind (the) body (is) pacified,
(7sb → 5.5 \xED\xA0\xBD\xED\xB9\x82) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 \xED\xA0\xBD\xED\xB9\x82) (with) pacified-body, they experience pleasure.
(7sb → 6. \xED\xA0\xBC\xED\xBC\x84) sukhino cittaṃ samādhiyati.
(7sb → 6. \xED\xA0\xBC\xED\xBC\x84) (in) pleasure, the mind becomes undistractible-&-lucid.
4.3.2.5. First jhāna
4.3.2.5. Paṭhamajhāna
4.3.2.5. First jhāna
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 so vivicc’eva kāmehi
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB2\x91 Quite-withdrawn (from) sensuality,
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 vivicca a-kusalehi dhammehi
\xED\xA0\xBD\xED\xBA\xAB\xED\xA0\xBD\xED\xB8\xA0 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V\xED\xA0\xBD\xED\xB2\xAD) sa-vitakkaṃ sa-vicāraṃ
(V&V\xED\xA0\xBD\xED\xB2\xAD) With-directed-thought, with-evaluation,
\xED\xA0\xBD\xED\xB8\x81\xED\xA0\xBD\xED\xB9\x82 viveka-jaṃ pīti-sukhaṃ
\xED\xA0\xBD\xED\xB8\x81\xED\xA0\xBD\xED\xB9\x82 withdrawal-born rapture-&pleasure,
\xED\xA0\xBC\xED\xBC\x98 paṭhamaṃ jhānaṃ upasampajja viharati.
\xED\xA0\xBC\xED\xBC\x98 first Jhāna (he) enters, dwells.

first jhana similes...
second ....
third...
fourth jhana and similes...

AN ^8.63 describes jhāna in all four postures

Samādhi, jhāna, 4bv, 4sp in all 4 postures
See AN 5.94, 105, 106 for jhāna, metta as part of phāsu (comfortable) abiding
AN 8.63 Saṅkhitta-sutta
(preliminary practice, proxy for removing 5niv)
(1. 4Bv #1: mettā me ceto-vimutti)
(2. 4Bv #2: karuṇā me ceto-vimutti)
(3. 4Bv #3: muditā me ceto-vimutti)
(4. 4Bv #4: upekkhā me ceto-vimutti)
(5. 4Sp #1: Kāya anupassana )
(6. 4Sp #2: Vedana Anupassana)
(7. 4Sp #3: Citta Anupassana)
(8. 4Sp #4: Dhamma Anupassana)
(jhāna samādhi possible in all 4 postures )
(conclusion: khīnā jāti! Destroyed is birth!)

4 – Book 4: Upasampajja Viharati: Attains and lives doing Jhāna samādhi

(derived from friend’s research http://notesonthedhamma.blogspot.com/2023/06/upasampajja-viharati-attains-and-lives.html)

Upasampajja Viharati Not Used in Jhana/Formless/Animtta/Etc Formula

Current conclusion: Upasampajja Viharati is another 'jhana unicorn'-a word or phrase that translators give an entirely new meaning in the context of jhana with no other examples in the suttas having that meaning. An expression that in the vast majority of cases outside of the 8 attainments means 'live having entered', 'keep going what you have developed', 'lives having developed, 'lives having attained', it seems to imply the effort of maintenance of skillful qualities which again would be a full life thing. The only place this doesn't make as natural of sense is the formless attainments, but I highly suspect those formulas are late, although the non-formulaic versions are early.

4.5 – type 1: just attained arahantship, lives like an arahant afterwards (not temporary attainment)

Type 1:I (cetvimuttim, pannavimuttim dittheva dhamma saym abhinna sacchikatva upasampajja viharati)
DN ⁶.4, I
DN ⁸.5, I
DN ¹¹.4, I
DN ¹⁵.6, I
DN ²⁶.11, I
DN ²⁸, I
DN ²⁹, I
DN ³⁴.7, I

MN ¹², I
MN ⁴⁰.1
MN ⁵³.1
MN ⁵⁴.2
MN ⁷³
MN ¹⁰⁸
MN ¹¹⁹
MN ¹²⁰
MN ¹⁴⁶

SN ^16.9 (includes usages with jhana's/formless states as well)
SN ^16.10 (includes usages with jhana's/formless states as well)
SN ^21.4 (only contains part of usage I)
SN ^21.5 "
SN ^21.6 "
SN ^21.11 "
SN ^22.63 " (Seems like the brahmacariyam version is it's own separate pericope. Perhaps one of the two is earlier??)
SN ^47.3 "
SN ^47.46 "
SN ^48.20 (more standard usage including cetovimmuti etc)
SN ^48.43 (also standard)
SN ^51.11 (Also standard)
SN ^51.12 (also standard)
SN ^51.14 (also standard)
"*.18
"*.20
"*.21
"*.23
"*.31
"*.32
SN ^55.24 (ceto version)
SN ^55.25 (ceto version)

AN ^7.39 seems to explain the pericope in more detail?

4.6 – type 2: remaining in vedana

Type 2 (remaining in vedana)
MN ⁷⁰
MN ¹⁰² (kinda, kinda it's own type as well)
AN ^5.176

4.7 – type 3: MN 117 seems unique

Type 3
MN ¹¹⁷ (seems unique)

4.8 – type 4: remaining in Dhamma

Type 4 (remaining in dhamma (dhamme))
SN ^22.2 (may include vedana-like usage too)

4.9 – type 5: undetermined

Type 5 (idk)
AN ^3.60 (an important one 'live having entered that' doesn't make much sense as 'remain/stay having entered that' in context)

Unique ones
AN ^4.51-used for alms round with measureless mental samadhi (all postures!!)
AN ^4.178
SN ^5.45
AN ^3.65
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
again, enter and remain doesn't work here, again referring to a full life thing

Vimokkha's it looks like
DN ²⁴.6?
DN ³³.11 ?
SN ^46.54

OOO a new one!:
From DN ⁹:
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

Having entered living in wisdom and joy! Clear reference to third jhana again as a full-life thing.

The following suttas show examples of umpasampajja viharati outside of jhana that must mean something like 'lives having entered'.

Dittheva dhamme ... upasampajja viharati arahant pericope from any of the many suttas with it, clearly not temporary! Here it must mean something like 'lives having acquired'.
AN ^3.61 (You should live having acquired skillful qualities)
AN ^4.51 (upsampajja viharati in a measureless state of mind while eating, so measureless mind and 'upasampajja viharati' are compatible with daily activities)
AN ^5.94 (four jhanas living at ease compared with taintless deliverance living at ease. This one sujato has translated different for the jhana formula and the arahant formula (mentioned above) in the same sutta. Again jhana living at ease must have same meaning as arahant living at ease which requires whole-life immersion in jhana.)
AN ^7.38 (live having achieved/attained/acquired the 7 patisambhida, maybe a later sutta, but again the sense is living one's whole life having gained knowledge)

AN 4.51 measureless appamāṇa ceto-samādhi while eating, medicine, lodgings…

AN ^4.51 (upsampajja viharati in a measureless state of mind while eating, so measureless mind and 'upasampajja viharati' are compatible with daily activities)
compare this samādhi with 24/7 samādhi ^2.2.14 – KN Snp 1.8 Metta: Cmy says jhana with metta

“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame cattāro?	Which Four?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while eating alms-food …
Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while using lodgings …
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

5 – Book 5: You can hear sounds in all 4 jhānas, not just the first. 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.

hearing in jhāna👂🌄 ¹ – You can hear sounds in the 4 jhānas. Which samādhis are silent?
hearing in jhāna👂🌄 ² – hearing in the four jhānas explicit in these suttas
hearing in jhāna👂🌄 ³ - These are the only suttas showing no hearing being possible
hearing in jhāna👂🌄 ⁴ – Analysis of relevant sutta references (alphabetical)
hearing in jhāna👂🌄 ⁵ – Hearing and thinking while in Jhāna strongly implied
hearing in jhāna👂🌄 ⁶ – Can you hear sound in imperturbable samādhi?
hearing in jhāna👂🌄 ⁷ – AN 10.72 sound can be a thorn in all four jhānas
hearing in jhāna👂🌄 ⁸ – Jhāna vs. VRJ
hearing in jhāna👂🌄 ⁹ – Silence Isn’t Mandatory
hearing in jhāna👂🌄 ¹⁰ – Misc.

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.

6 – Book 6: Rūpa is not a-rūpa. Duh!

see smd5👻 dimension of infinite space

🛇👻 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