4👑☸ Cattāri Ariya-saccaṃ 四聖諦

👑😶 ariyo tuṇhī-bhāvo

Noble Silence-condition

in contrast to (vocal) silence

silence as implicit consent appears very frequently like this:

adhivāsesi bhagavā tuṇhībhāvena	Venerable Sāriputta consented by silence.

STED 👑😶 ariyo vā tuṇhī-bhāvo

SN 21.1 (V&V could not be visual nimitta here, clearly thinking and evaluation)

♦ āyasmā mahāmoggallāno etadavoca —

Ven. Mahā Moggallāna said,

SN 21.1

“idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa	"Friends, once as I was withdrawn in seclusion,
evaṃ cetaso parivitakko udapādi —	this train of thought arose to my awareness,
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati.	'"Noble silence, noble silence," it is said.
katamo nu kho ariyo tuṇhībhāvo’ti?	But what is noble silence?'
tassa mayhaṃ āvuso, etadahosi —	Then the thought occurred to me,

(STED second jhāna = noble silence)

‘idha bhikkhu vitakkavicārānaṃ vūpasamā	'There is the case where a monk, with the stilling of directed thoughts & evaluations,
ajjhattaṃ sampasādanaṃ	[1] enters & remains in the second jhāna:
cetaso ekodibhāvaṃ	rapture & pleasure born of concentration,
avitakkaṃ avicāraṃ	unification of awareness
samādhijaṃ pītisukhaṃ	free from directed thought & evaluation —
dutiyaṃ jhānaṃ upasampajja viharati.	internal assurance.
ayaṃ vuccati ariyo tuṇhībhāvo’ti.	This is called noble silence.'

incontrovertible proof V&V = thinking and evaluation

In VRJ🐍 (vism. redefinition of jhana) first jhāna and also Jabrama🤡-jhana, you can't feel the pain of mosquito bites, you can't hear mosquitoes buzzing, you can't open your mouth to say, "I wish that mosquito could go away." You can't think, "I wish that mosquito would go away." So why didn't the Buddha call first jhāna noble silence then? Why is the entry bar at 2nd jhāna? This is more incontrovertible proof that V&V (vitakka & vicara) must mean thinking and evaluation/pondering/consideration, not "initial mind thought of a bright visual nimitta and sustained mind glued to the nimitta" In first EBT jhāna, it's possible for the thought to arise, "I wish that mosquito could go away." (that thought not connected with dhamma and your samadhi nimitta of 4sp would knock you out of first jhana). It's also possible to have the thought, "may that mosquito be well and happy." This thought being right intention, right view, connected with dhamma, is perfectly legal and expected to happen in first jhāna V&V. But you can't open your mouth and say, "go away mosquito." (--ERROR SUTREF-- 36.11}}), since the energetic shift to flap your vocal cords would disturb the consolidated internal energy pervasion that characterizes the piti sukha of first jhāna. This is why it's not noble silence until second jhāna. And this is why V&V are vaci-sankhara speech fabrications (MN 44). The thoughts of what you're thinking about saying before you actually say it. V&V of VRJ is just perceptions and attention to luminosity, nothing to do with noble silence of not speaking and not thinking thoughts that you might speak. This is also further evidence for walking while in jhāna. If monks are told that they should either only be talking about dhamma or in noble silence, in most of those scenarios, they're not sitting with their eyes closed. They're standing or walking around with eyes open.

Every sutta reference to 👑😶 noble silence

AN 8.2 oral tradition, gradual samadhi, j2 noble silence in all postures

AN 8.2

They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.	Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
This is the sixth cause.	Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
When in the Saṅgha they don’t engage in motley talk or unworthy talk.	Saṅghagato kho pana anānākathiko hoti atiracchānakathiko.
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.	Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati.
This is the seventh cause.	Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
They meditate observing rise and fall in the five grasping aggregates.	Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati:
‘Such is form, such is the origin of form, such is the ending of form.	‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

AN 9.4 Either talk on Dhamma, or noble silence

AN 9.4

Then the Buddha, knowing that Nandaka was embarrassed, said to him:	Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca:
“Good, good, Nandaka!	“sādhu sādhu, nandaka.
It’s appropriate for people from good families like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk.	Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha.
When you’re sitting together you should do one of two things:	Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ—
discuss the teachings or keep noble silence.	dhammī vā kathā ariyo vā tuṇhībhāvo.

KN Ud 2.2 Either talk on Dhamma, or noble silence

KN Ud 2.2

“Just now, lord, after the meal, on returning from our alms round, we were sitting gathered here at the assembly hall when this discussion arose: ‘Friends, which of these two kings has greater wealth, greater possessions, the greater treasury, the larger realm, the greater stock of riding animals, the greater army, greater power, greater might: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?’ This was the discussion that had come to no conclusion when the Blessed One arrived.”	♦ “idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi — ‘ko nu kho, āvuso, imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti? ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
“It isn’t proper, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should talk on such a topic. When you have gathered you have two duties: either Dhamma-talk or noble silence.”1	♦ “na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ — dhammī vā kathā ariyo vā tuṇhībhāvo”ti.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:	♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi —
Any sensual bliss in the world,	♦ “yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ.
any heavenly bliss,	♦ taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasin”ti. dutiyaṃ.
isn’t worth one sixteenth-sixteenth
of the bliss of the ending of craving.

KN Ud 3.8 Either talk on Dhamma, or noble silence, monks were sitting after meal

KN Ud 3.8

	KN Ud, 3. nandavaggo, 8. piṇḍapātikasuttaṃ (KN 3.28), para. 6 ⇒
	“na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ — dhammī vā kathā ariyo vā tuṇhībhāvo””ti.

KN Ud 3.9 Either talk on Dhamma, or noble silence, monks were talking about craft skills

KN Ud 3.9

	KN Ud, 3. nandavaggo, 9. sippasuttaṃ (KN 3.29), para. 6 ⇒
	“na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ — dhammī vā kathā ariyo vā tuṇhībhāvo””ti.

KN Thag 14.1 with metta, 7sb, avitakka

KN Thag 14.1

I develop a mind of love,	Mettacittañca bhāvemi,
always delighting in harmlessness.	abyāpajjarato sadā.
Unfaltering, unshakable,	Asaṃhīraṃ asaṃkuppaṃ,
I gladden the mind.	cittaṃ āmodayāmahaṃ;
I develop the divine meditation,	Brahmavihāraṃ bhāvemi,
which sinners do not cultivate.	akāpurisasevitaṃ.
Having entered a meditation state without thought,	Avitakkaṃ samāpanno,
a disciple of the Buddha	sammāsambuddhasāvako;
is at that moment blessed	Ariyena tuṇhībhāvena,
with noble silence.	upeto hoti tāvade.

KN Thag sariputta avitakka samadhi and noble silence

KN Thag 14.1

KN Th, 17. tiṃsanipāto, 2. sāriputtattheragāthā (KN 8.259), para. 57 ⇒ ariyena tuṇhībhāvena, upeto hoti tāvade.

MN 26 Either talk on Dhamma, or noble silence, monks were talking about Buddha

MN 26

“monks, what were you sitting talking about just now?	“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā?
What conversation was unfinished?”	Kā ca pana vo antarākathā vippakatā”ti?
“Sir, our unfinished discussion on the teaching was about the Buddha himself when the Buddha arrived.”	“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.
“Good, monks!	“Sādhu, bhikkhave.
It’s appropriate for people from good families like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching.	Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha.
When you’re sitting together you should do one of two things:	Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ—
discuss the teachings or keep noble silence.	dhammī vā kathā, ariyo vā tuṇhībhāvo.

SA 501 is the agama parallel to SN 21.1

SA 501 where moggallana gives offiicial STED for noble silence = second jhana

SN 21.1 Moggallana giving official noble silence definition as 2nd jhana

SN 21.1

(as shown in above in STED at top of article already)

misc.

.	.

AN 3.60 mind reading the meditator in noble silence

AN 3.60

SN 41.8 nigantha doesn’t believe samadhi of noble silence is possible

SN 41.8

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