4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Jhāna is Satipaṭṭhāna

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abbreviations used frequently in this article 4j = 4 jhānas = sammā samādhi (right concentration) 4sp = 4 Satipaṭṭhāna = sammā sati (right mindfulness) MN 10 = Satipaṭṭhāna Sutta

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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.

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

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 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 1.2 liberating insight happens while in jhāna

KN Ud 1.3 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 217 doing 4sp with 4th jhana, || MN 52

MA 81 is || MN 119 kayagata

MA 81 is || MN 119 kayagata

MA 98 four jhana similes part of 1st sp frame

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

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

🔗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 🔗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.

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.

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

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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.

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

1. 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].

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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.

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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.

AN 1: “Not devoid of Jhāna”

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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,

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.

SN 43 covers the same territory as AN 1

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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

Short early strata passages where 4j = 4sp

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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."

perspective from Chinese scripture earlier than Vism.

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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.

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🔗KN Netti, MN 52 eleven doors, abhijja domanassa gloss

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