4👑☸(smd 5) ākāsā-nañcā-(a)yatanaṃ

AN 9.37 mind divorced from 5 body faculties stated different way

(for example one would not be able to hear sounds, feel mosquito bites in this state)


tadeva nāma cakkhuṃ bhavissati te rūpā	(1) That very eye will-be-present (with) those forms
Tañc-āyatanaṃ no paṭisaṃvedissati.	[and yet] that-base [one] {will} not experience.
tadeva nāma sotaṃ bhavissati te saddā	(2) That very ear will-be-present (with) those sounds,
Tañc-āyatanaṃ no paṭisaṃvedissati.	[and yet] that-base [one] {will} not experience.
tadeva nāma ghānaṃ bhavissati te gandhā	(3) That very nose will-be-present (with) those odors,
Tañc-āyatanaṃ no paṭisaṃvedissati.	[and yet] that-base [one] {will} not experience.
sāva nāma jivhā bhavissati te rasā	(4) That very tongue will-be-present (with) those tastes,
Tañc-āyatanaṃ no paṭisaṃvedissati.	[and yet] that-base [one] {will} not experience.
sova nāma kāyo bhavissati te phoṭṭhabbā	That very body will-be-present (with) those tactile-objects,
Tañc-āyatanaṃ no paṭisaṃvedissati.	[and yet] that-base [one] {will} not experience.
ti.	“

(What is one percipient of when divorced from 5 sense faculties?)

♦ evaṃ vutte āyasmā udāyī	with-that said, Venerable Udāyī
āyasmantaṃ ānandaṃ etadavoca —	(to) Venerable Ānanda {said}-this:
“saññīm-eva nu kho, āvuso ānanda,	"(Is one) percipient-* *, friend Ānanda,
tad-āyatanaṃ no paṭisaṃvedeti	(while) that-base (is) not experienced,
udāhu a-saññī”ti?	or (is one) not-percipient?"

“saññīm-eva kho, āvuso,	"[One is] Percipient-* indeed, ***,
tad-āyatanaṃ no paṭisaṃvedeti,	(while) that-base (is) not experienced,
no a-saññī”ti.	not un-percipient."

♦ “kiṃ-saññī panāvuso,	"What-(is one)-percipient (of), friend,
tad-āyatanaṃ no paṭisaṃvedetī”ti?	(while) that-base (is) not experienced?"

Answer is same 3 formless attainments as MN 43, plus na ca sa-saṅkhāra-niggayha-vārita-gato

MN 2 contains examples for patigha, kāya

In all four cases, we an see the anatomical body is the reference point.

1. clothing

paṭisaṅkhā yoniso	reflecting wisely
cīvaraṃ paṭisevati —	[on the purpose of a] robe, (he) uses (it)-
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,	simply-for cold[weather]-repelling, hot[weather]-repelling,
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-	Gadflies-mosquitoes-wind-sun-reptiles;-
-sam-phassānaṃ paṭighātāya,	-contact (with them it) repells.
yāvadeva hiri-kopīna-p-paṭicchāda-(a)natthaṃ’.	simply-for (the) shameful-reproductive-organ-concealment-********.

2. food

“paṭisaṅkhā yoniso	“Reflecting appropriately,
piṇḍa-pātaṃ paṭisevati —	lumps-[of almsfood]-offered he-uses -
‘neva davāya,	not playfully,
na madāya,	nor for-intoxication,
na maṇḍanāya,	nor for-decoration, [putting on bulk]
na vibhūsanāya,	nor for-beautification;

(Note kāya here, an anatomical body, is what takes food)

yāvadeva imassa kāyassa ṭhitiyā yāpanāya,	but-simply-for this body's continuance (&) survival,
vihiṃs-ū-(u)paratiyā,	(its) afflictions terminated,
brahmacariyā-(a)nuggahāya,	the-holy-life-(it)-assists,
iti purāṇañca vedanaṃ paṭihaṅkhāmi	[thinking,] ‘Thus old feelings [of hunger], I-will-destroy,
navañca vedanaṃ na uppādessāmi,	[and] new feelings [from overeating] I-will-not-create.
yātrā ca	I will maintain myself, and
me bhavissati anavajjatā ca	I {will} be blameless, and
phāsu-vihāro ca’.	pleasantly-live **.’

3. Shelter

“paṭisaṅkhā yoniso	“Reflecting appropriately,
sen(a)-āsanaṃ paṭi-sevati —	lodging (he) uses -
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,	simply-for cold[weather]-repelling, hot[weather]-repelling,
ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-	Gadflies-mosquitoes-wind-sun-reptiles;-
-sam-phassānaṃ paṭighātāya,	-contact (with them it) repells.
yāvadeva utuparissaya-vinodana-	simply-for {protection from}-the-inclemencies-of-weather-
-paṭisallān-ārā-matthaṃ’.	-{and for the enjoyment of}-seclusion.

4. Medicine

“paṭisaṅkhā yoniso	“Reflecting appropriately,
gilāna-p-paccaya-bhesajja-parikkhāraṃ	sickness-*-curing-medicinal-requisites,
paṭisevati —	(those he) uses

(here patigha is what medicine does, “warding off” painful body feelings)

‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,	simply-for arisen afflictive-painful feelings; (it) counteracts (them).
abyābajjha-paramatāya’	(and for) {maximum-freedom} from-disease.

MN 137 explains it covers the 6 sense doors

(upekkhā nānattā: equanimity based on diversity)


Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?	And what is equanimity based on diversity?
Atthi, bhikkhave, upekkhā	There is equanimity towards
rūpesu,	sights,
atthi saddesu,	sounds,
atthi gandhesu,	smells,
atthi rasesu,	tastes,
atthi phoṭṭhabbesu—	and touches.
ayaṃ, bhikkhave, upekkhā nānattā nānattasitā.	This is equanimity based on diversity.

(upekkhā ekattā: equanimity based on unity)


Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?	And what is equanimity based on unity?
Atthi, bhikkhave, upekkhā	There is equanimity based on the
ākāsānañcāyatana-nissitā,	dimensions of infinite space,
atthi viññāṇañcāyatana-nissitā,	infinite consciousness,
atthi ākiñcaññāyatana-nissitā,	nothingness, and
atthi neva-saññā-n-āsaññāyatana-nissitā—	neither perception nor non-perception.
ayaṃ, bhikkhave, upekkhā ekattā ekattasitā.	This is equanimity based on unity.

Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti.	Therein, relying on equanimity based on unity, give up equanimity based on diversity. That’s how it is given up.

Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti—iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	Relying on non-identification, give up equanimity based on unity. That’s how it is given up. ‘Therein, relying on this, give up that.’ That’s what I said, and this is why I said it.

so if 5 sensory faculties are inactive, what do you think that means about 1st jhāna to 4th jhāna?

(W.Chu comments based on MN 137 passage above)

these sutta passages made it incontrovertibly clear that:

--jhana is based on perception of "multiplicity of sensory experiences." In practical terms, this means that the mind is in contact with blissful bubbly sensations, surges/currents/confluences/settling of energies; the occasional, gentle impingement of sounds and random tactile sensations don't knock one out of the seclusion peace, but are in general registered as either innocuous, neutral sensations, or a part of the vibrant field of pleasant experience.

The passages also make clear that "singleness" of perception in the formless means the suspension of sensory awareness, and this is made distinct from experiences of the form attainments (four jhanas).

MN 60 rebirth in a-rūpa realm

(so , and no need to worry about "rods and weapons". )

“About this a wise man considers thus: ‘These good recluses and brahmins hold the doctrine and view “there are definitely no immaterial realms,” but that has not been seen by me. And these other good recluses and brahmins hold the doctrine and view “there definitely are immaterial realms,” but that has not been known by me. If, without knowing and seeing, I were to take one side and declare: “Only this is true, anything else is wrong,” that would not be fitting for me. Now as to the recluses and brahmins who hold the doctrine and view “there definitely are no immaterial realms,” if their word is true then it is certainly still possible that I might reappear [after death] among the gods of the fine-material realms who consist of mind.633 "" But as to the recluses and brahmins who hold the doctrine and view “there definitely are immaterial realms,” if their word is true then it is certainly possible that I might reappear [after death] among the gods of the immaterial realms who consist of perception. The taking up of rods and weapons, quarrels, brawls, disputes, recrimination, malice, and false speech are seen to occur based on material form, but this does not exist at all in the immaterial realms.’ After reflecting thus, he practises the way to disenchantment with material forms, to the fading away and cessation of material forms.634

KN Snp 4.11 transition from j4 into arupa samadhi


♦ 11. kalahavivādasuttaṃ (KN 5.49) n	4:11 Quarrels & Disputes (thanissaro trans.)
…	…
♦ 876.
♦ “phassanidānaṃ sātaṃ asātaṃ,	“Contact is the cause
phasse asante na bhavanti hete.	of appealing & un-.
♦ vibhavaṃ bhavañcāpi yametamatthaṃ,	When contact isn’t,
etaṃ te pabrūmi itonidānaṃ”.	they do not exist,
	along with what’s meant
	by becoming & not- :
	I tell you,
	from here is their cause.”

♦ 877.
♦ “phasso nu lokasmi kutonidāno,	“Now where is the cause
pariggahā cāpi kutopahūtā.	of contact in the world,
♦ kismiṃ asante na mamattamatthi,	and from where have graspings,
kismiṃ vibhūte na phusanti phassā”.	possessions, arisen?
	When what isn’t
	does there not exist mine-ness?
	When what has disappeared
	do contacts not touch?”

♦ 878.
♦ “nāmañca rūpañca paṭicca phasso,	“Conditioned by name-&-form
icchānidānāni pariggahāni.	is contact.
♦ icchāyasantyā na mamattamatthi,	In longing do graspings,
rūpe vibhūte na phusanti phassā”.	possessions have their cause.
	When longing isn’t,
	mine-ness doesn’t exist.
	When forms have disappeared
	contacts don’t touch.”

♦ 879.
♦ “kathaṃsametassa vibhoti rūpaṃ,	“For one how-arriving
sukhaṃ dukhañcāpi VAR kathaṃ vibhoti.	does form disappear?
♦ etaṃ me pabrūhi yathā vibhoti,	How do pleasure & pain disappear?
taṃ jāniyāmāti VAR me mano ahu”.	Tell me this.
	My heart is set
	on knowing how
	they disappear.”

♦ 880.
♦ “na saññasaññī na visaññasaññī,	“One not percipient of perceptions
nopi asaññī na vibhūtasaññī.	not percipient of aberrant perceptions,
♦ evaṃsametassa vibhoti rūpaṃ,	not unpercipient,
saññānidānā hi papañcasaṅkhā”.	nor percipient of what’s disappeared2:
	For one thus-arriving,
	form disappears3—
	for objectification-classifications4
	have their cause in perception.”

♦ 881.
	“What we have asked,
♦ “yaṃ taṃ apucchimha akittayī no,	you’ve expounded to us.
	We ask one thing more.
♦ aññaṃ taṃ pucchāma tadiṅgha brūhi.	Please tell it.
	Do some of the wise
♦ ettāvataggaṃ nu VAR vadanti heke,	say that just this much is the utmost,
	that purity of spirit5 is here?
♦ yakkhassa suddhiṃ idha paṇḍitāse.	Or do they say
	that it’s other than this?”
♦ udāhu aññampi vadanti etto.

♦ 882.
♦ “ettāvataggampi vadanti heke,	“Some of the wise
yakkhassa suddhiṃ idha paṇḍitāse.	say that just this much is the utmost,
♦ tesaṃ paneke samayaṃ vadanti,	that purity of spirit is here.
anupādisese kusalā vadānā.	But some of them,
	who say they are skilled,
	say it’s the moment
	with no clinging remaining.

♦ 883.
♦ “ete ca ñatvā upanissitāti,	But knowing,
ñatvā munī nissaye so vimaṃsī.	‘Having known, they still are dependent,’6
♦ ñatvā vimutto na vivādameti,	the sage ponders dependencies.
bhavābhavāya na sameti dhīro”ti.	On knowing them, released,
	he doesn’t get into disputes,
	doesn’t meet with becoming & not-
	: He’s enlightened.”
♦ kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 862–877

Notes

1. As other passages in this poem indicate (see note 6, below), the goal is not measured in terms of knowledge, but as this passage points out, knowledge is a necessary part of the path to the goal.

2. According to Nd I, “percipient of perceptions” means having ordinary perceptions. “Percipient of aberrant perceptions” means being insane. “Unpercipient” means either having entered the cessation of perception and feeling (see AN 9:33) or the dimension of beings without perception (DN 1 and DN 15). “Percipient of what’s disappeared” (or: having perceptions that have disappeared) means having entered any of the four formless states. Of these four explanations, the last is the least likely, for as the next lines show, this passage is describing the stage of concentration practice in which one is transcending the fourth jhāna and entering the formless attainment of the infinitude of space. A more likely explanation of “percipient of what’s disappeared” would be the act of holding to perceptions of the breath and of pleasure and pain, even though these phenomena have all disappeared in the fourth jhāna (see SN 36:11, AN 9:31, AN 10:20, and AN 10:72).

3. This is the point where the meditator leaves the fourth jhāna and enters the perception of the infinitude of space.

4. Objectification-classifications (papañca-saṅkhā): Nd I defines papañca simply as craving, views, and conceit. A survey of how the term papañca is actually used in the suttas, however, shows that it denotes the mind’s tendency to objectify itself as a being. Then, from that objectification, it searches for nourishment to keep that being in existence, classifying experience in terms conducive to that search and thus giving rise to conflict. As Sn 4:14 points out, the root of the objectification-classifications is the perception, “I am the thinker.” For further discussion of this point, see note 1 to that sutta and the introduction to MN 18.

5. “Spirit” is the usual rendering of the Pali word, yakkha. According to Nd I, however, in this context the word yakkha means person, individual, human being, or living being.

6. In other words, the sage knows that both groups in the previous verse fall back on their knowledge as a measure of the goal, without comprehending the dependency still latent in their knowledge. The sages in the first group are mistaking the experience of neither perception nor non-perception as the goal, and so they are still dependent on that state of concentration. The sages in the second group, by the fact that they claim to be skilled, show that there is still a latent conceit in their experience of not-clinging, and thus it is not totally independent of clinging. (For more on this point, see MN 102.) Both groups still maintain the concept of a “spirit” that is purified in the realization of purity. Once these dependencies are comprehended, one gains release from disputes and from states of becoming and not-becoming. It is in this way that knowledge is a means to the goal, but the goal itself is not measured or defined in terms of knowledge.


sabbaso rūpa-saññānaṃ samatikkamā	(with) complete [physical] form-perceptions transcending,
Paṭigha-saññānaṃ atthaṅgamā	(with) resistance-perceptions disappearance,
nānatta-saññānaṃ a-manasikārā	(and) diversity-perceptions; non-attention (to them),
‘an-anto ākāso’ti	[perceiving,] 'In-finite space,'
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	Space-infinitude-dimension, (he) enters, dwells.

“kiñca, bhikkhave, rūpaṃ vadetha?	“And why, bhikkhus, do you call it form?"
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	‘It is deformed,’ bhikkhus, therefore it is called form."
kena ruppati?	Deformed by what?
sītenapi ruppati, uṇhenapi ruppati,	Deformed by cold, deformed by heat,
jighacchāyapi ruppati, pipāsāyapi ruppati,	deformed by hunger, deformed by thirst,
ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati.	deformed by contact with flies, mosquitoes, wind, sun, and serpents.
ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	‘It is deformed,’ bhikkhus, therefore it is called form


♦ 451. “nissaṭṭhena hāvuso, pañcahi indriyehi	[Ven. Mahā Koṭṭhita]: “divorced ****** (from the) five sense-faculties,
parisuddhena mano-viññāṇena	(with a) purified mind-consciousness,
kiṃ neyyan”ti?	what can-be-known?"

♦ “nissaṭṭhena āvuso, pañcahi indriyehi	[Ven. Sāriputta]: “divorced ****** (from the) five sense-faculties,
parisuddhena mano-viññāṇena	(with a) purified mind-consciousness,
‘ananto ākāso’ti ākāsān-añc-āyatanaṃ neyyaṃ,	‘infinite space,’ the-space-infinitude-dimension (can be) known,
‘anantaṃ viññāṇan’ti viññāṇ-añc-āyatanaṃ neyyaṃ,	‘infinite consciousness,’ the-consciousness-infinitude-dimension (can be) known,
‘natthi kiñcī’ti ākiñcaññ-āyatanaṃ neyyan”ti.	‘There is nothing.’ the-nothingness-dimension (can be) known."

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

(smd 5) ākāsā-nañcā-(a)yatanaṃ

ākāsānañcā-(a)yatanaṃ

STED (smd 5) ākāsānañcā-(a)yatanaṃ

gloss

relationship between rūpa and a-rūpa

1. What is the rūpa (form) that is being transcended?

cases where rūpa is the anatomical body

SN 22.79 rūpa (as both noun and verb) affecting cold, heat, hunger, mosquitoes, etc.

MN 43 mind divorced from 5 body faculties can know what?