4👑☸ Cattāri Ariya-saccaṃ 四聖諦

1 – JST🥪 (J)hāna (S)andwich (T)heorem

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JST: If the sutta has sīla on one end and arahantship on the other, 4 jhānas must be sandwiched in between even if not explicitly mentioned. 1. Arahantship and non-return requires 4th jhāna quality of samādhi or better. 2. The various psychic powers in the 6ab ⚡☸ (abhiñña) require 4th jhāna or higher. The slice of bread on the bottom is sīla (virtue) + other foundational Dharmas. The top slice is arahantship (or a momentary direct, experiential nirvana). The JST theorem states that somewhere in the filling between those two slices of bread, even if you can't see all the sandwich ingredients clearly, somewhere among the lettuce, tomatoes, etc., are four slices of samādhi. Four slices of jhāna. The theorem states those slices of samādhi must be 4th jhāna or higher. This is implied by the vast majority of suttas in the EBT that mention nirvana/arahantship with gradual training instructions.

1.1 – Suttas where it explicitly states 4 jhānas are necessary for nirvana

AN 9.36 four jhānas and 9 attainments necessary for realizing nirvana

AN 9.36

MN 64 arahantship and non-returner impossible without 4 jhānas

MN 64 This sutta, MN 64 is probably the most definitive sutta in saying it’s not possible to realize non-returner or arahantship without jhāna, since it says it’s impossible to cut the 5 fetters without the path, and the path is defined in this sutta as the 4 jhānas (and 7 perception attainments).

1.2 – examples where we apply JST theorem to conclude 4 jhānas must be sandwiched in there

AN 6.70 impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will … realize arahantship

AN 6.70

It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.	‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati … pe … yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati.
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.	‘Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati.

AN 6.70 doesn’t explicitlyy say 4th jhana. The samadhi described, is the same one as in AN 3.101, minus the gold simile, and AN 3.101 also doesn’t explicitly name any of the 4j.

SN 2.6 Buddha found ‘jhāna’ in confined space, the Dharma to attain nirvana

SN 2.6

♦ “dus-samādahaṃ vāpi samādahanti	7, 267 “(that which is) hard-to-undistractify-&-lucidify, they undistractify-&-lucidify,
(kāmadāti bhagavā),	[O Kāmada,” said the Blessed One,]
♦ indriy-ūpasame ratā.	“(in) faculties-calming, (for those Who) delight (in that).
♦ te chetvā maccuno jālaṃ,	Having cut through the net of Death,
♦ ariyā gacchanti kāmadā”ti.	The noble ones, go their way, O Kāmada.”

SN 2.6 sammā samādhi synonym last line, and jhana discovery JST

♦ “sambādhe vata okāsaṃ,	“Truly in a confining place, he found an opening—
avindi bhūrimedhaso.	the one of extensive wisdom,
♦ yo jhānama-bujjhi VAR buddho,	the awakened one who awakened to jhāna,-1-
paṭilīnanisabho munī”ti.	the chief bull, withdrawn, the sage.”
	(The Buddha:)
♦ “sambādhe vāpi vindanti	“Even in a confining place they find it,
(pañcālacaṇḍāti bhagavā),	[Pañcālacaṇḍa,” said the Blessed One,]
♦ dhammaṃ nibbāna-pattiyā.	“the Dhamma for the attainment of unbinding.
♦ ye satiṃ paccalatthaṃsu,	Those who have gain mindfulness
♦ sammā te su-samāhitā”ti.	are rightly well-centered.”-2-

2 – JST🥪 Vitakka and Vāca corollary -

Because of how speech (vāca/vocalization) and linguistic thought works in an oral tradition , we know that vitakka must be verbal linguistic mental talk, and not subverbal mental activity. Heretics who try to redefine jhāna erroneously claim, with no evidence whatsover in the EBT to support their positon, that vitakka in first jhāna is non-verbal. Details proving this and detailed auditing of their fraudulent claims are here in V&V💭 Where’s the sandwich in this corollary? It’s because the top slice of bread at one end of the spectrum is vāca (vocalized speech), the other end of the spectrum is thought that Dhamma-vicaya, vicāra, and upekkha (equanimous-observation) can ponder/investigate with linguistic mental talk. AN 3.60 is the real clincher in the pile of evidence. A mind reader with psychic power reads vitakka thoughts of someone in first jhāna the same way he hears (sutva, the same word used for normal ear hearing sound speech).

2.1 – AN 3.60 mind reader must hear mental talk, not silent kasina observation

AN 3.60 is the real clincher in the pile of evidence. A mind reader with psychic power reads vitakka thoughts of someone in first jhāna the same way he hears (sutva, the same word used for normal ear hearing sound speech).

2.2 – SN 41.8 Nigantha proves the first jhāna vitakka and vicāra can not be what Sujato, Brahm, Vism. Claims

excerpt derived and updated from https://notesonthedhamma.blogspot.com/2022/10/sn-418-nigantha-proves-first-jhana.html You can actually prove, based on SN 41.8, that vitakka and vicāra must be the same linguistic verbal mental talk as a fundamental component of the oral tradition . Agama parallel to SN 41.8, SA 574 agrees. What most people fail to notice, is that since Nigantha is saying second jhāna (samādhi without V&V) is not possible, he's saying that first jhāna is possible (with V&V💭 ). Very likely, he and his students could do first jhāna. And if they couldn't at least he doesn't find it unreasonable to have that kind of samādhi (Buddha's first jhāna). So what first jhāna with what kind of V&V (vitakka and vicāra) is he doing then? Did Sujato use a time machine to go back and inform Nigantha the "special" redefined V&V of "placing the mind and keeping it connected"? That can't be, because if NIgantha could do that kind of frozen disembodied stupor of Vism. and Ajahn Brahm redefinition of jhāna, then he wouldn't be saying second jhāna is impossible. Either you can do Vism. redefined of jhāna (VRJ👻🥶 ), all four of them, or you can't. If you think the 2nd Vism. jhāna is impossible, then you think all 4 of them are impossible. ∴ If you think just 2nd Vism. jhāna is impossible, but first jhāna is possible, then first jhana V&V is not what Vism., Brahm, Sujato claims it is. So we've proven the Vism. redefinition of V&V as "placing the mind and keeping it connected" are definitely wrong. If it's not that, and no other special definition of V&V is provided by the Buddha in SN 41.8, then we can conclude V&V means the same as it does everywhere else, verbal linguistic mental talk, thinking and evaluation and pondering.

3 – JST🥪 embodied samādhi corollary – Rūpa is not a-rūpa. Duh!

'duh’ means something should be so obvious as to not require explanation. Unfortunately an explanation is required here, because corrupt LBT theories on jhāna involve redefining kāya and rūpa into ambiguous slippery terms. 'embodied’ means the mind faculty is connected to the five bodily sense faculties (seeing with eyes, hearing sound with ears, etc.). 'disembodied’ means the mind faculty is divorced from the five bodily sense faculties (can’t see, hear, or kinaesthetically sense where one’s physical body is, etc.). VRJ👻🥶 and the first formless attainment s5👻 give details showing how suttas in EBT indicate when the samādhi is disembodied, how it specifies when the mind faculty is divorced from 5 bodily faculties. Where’s the sandwich in this corollary?

3.1 – one end of the sandwich: suttas describing what samādhi has mind divorced from 5 bodily senses

MN 43⁵ - (What can mind divorced from 5 indriya/bodily senses know?) MN 43^5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!) AN 9.37 answers the same question from MN 43 almost identically, except the same 5 bodily senses are called 5 ayatana instead of 5 indrya. AN 9.37^37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!) AN 9.37^37.4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space) AN 9.37^37.4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness) AN 9.37^37.4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness) AN 9.37^37.4.4 - (na ca sa-saṅkhāra-niggayha-vārita-gato)

3.2 – other end of the sandwich: suttas describing four jhānas with 5 senses engaged

MN 125^3.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!) in other words, since 1st jhāna is being explicitly equated with satipaṭṭhāna, and since one can hear sounds and have all 5 senses engaged while doing satipaṭṭhāna, one can also do that in first jhāna as well (hear sounds, think, feel mosquito bites). A number of other passages in the same sutta also demonstrate all 4 jhānas and what imperturbability means, especially with the war elephant similes, directly show that 5 senses must be engaged.

3.2.1 – sandwich within sandwich

In MN 125 makes it clear that first jhāna involves 5 senses, 4th jhāna imperturbability also involves 5 senses, therefore the 2 jhānas sandwiched in the middle, also have 5 senses engaged. Similarly for samādhi in 3 ways , this must mean the samādhi without vitakka but with some vicāra also has 5 senses percipient.

4 – JST🥪 Āneñja corollary – how do we know if the imperturbable is referring to fourth jhāna or the formless attainments?

See āneñja for details Where’s the sandwich in this corollary? (to be continued) MN 43^20.1 4th jhāna being a requisite for neutral ceto vimutti, and proximity to other formless ceto vimutti’s, would suggest fourth jhāna may have dual citizenship between rūpa and a-rūpa status.

999 – Bookmarks of interest

999.9 – TOC permalinks

    JST🥪 ¹ – JST🥪 (J)hāna (S)andwich (T)heorem     JST🥪 ^1.1 – Suttas where it explicitly states 4 jhānas are necessary for nirvana         AN 9.36 four jhānas and 9 attainments necessary for realizing nirvana         MN 64 arahantship and non-returner impossible without 4 jhānas     JST🥪 ^1.2 – examples where we apply JST theorem to conclude 4 jhānas must be sandwiched in there         AN 6.70 impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will … realize arahantship         SN 2.6 Buddha found ‘jhāna’ in confined space, the Dharma to attain nirvana         SN 2.6 sammā samādhi synonym last line, and jhana discovery JST     JST🥪 ² – JST🥪 Vitakka and Vāca corollary -     JST🥪 ³ – JST🥪 embodied samādhi corollary – A.k.a. Rūpa is not a-rūpa. Duh!     JST🥪 ⁴ – JST🥪 Āneñja corollary – how do we know if the imperturbable is referring to fourth jhāna or the formless attainments?     JST🥪 ⁹⁹⁹ – Booksmarks of interest         JST🥪 ^999.9 – TOC permalinks

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