4👑☸ Cattāri Ariya-saccaṃ 四聖諦

☸Lucid 24: There’s only one way, to rock

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4.1 – Dukkha 💩: Pain-(&-Suffering) 苦

4.2 – Dukkha-samudayaṃ 💩🐣: Pain-(& Suffering)'s-origination 集

4.3 - Dukkha- 💩🚫nirodhaṃ 滅: Pain-&-Suffering's-cessation

4.4 – Dukkha-nirodha-gāminī paṭipadā 道: Pain-(&-Suffering)'s-cessation;-way (of) practice

7.1 - 🐘 sati-sam-bojjh-aṅgaṃ: remembrance [of Dharma]

7.2 - 💭🕵️ Dhamma-vicaya-sam-bojjh-aṅgaṃ: Investigation of Dharma

7.3 - ☀️ viriya sam bojjh-aṅgaṃ: Vigor

7.4 - 😁Pīti sam bojjh-aṅgaṃ: Joy...Rapture

7.5 - 🌊 passaddhi-sam-bojjh-aṅgassa: Pacification

7.6 - 🌄 samādhi-sam-bojjh-aṅga: Undistractible-lucidity

7.7 – 🛆👁 upekkha sam bojjh-aṅgaṃ = equanimous-observation

 Upekkha in the 4th jhana, and upekkha-sambojjhanga (7th awakening factor) are the same. upekkha, frequently translated as 'equanimity', is more properly translated as equanimous-observation. upekkha = upa + ikkhati. The ikkhati is looking upon. Along with S&S, Upekkha does vipassana while one is in the 4 jhanas.

7.7.2 - 🛆👁 Upekkha in the 🌖🌕Jhānas

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Upekkha appears explicitly in 🌖3rd and 🌕 4th jhāna. For the first two jhānas, perhaps pīti and sukha as a vedana are too dominant and “loud” for upekkha to be a noticable or practical. The traditional interpretation of upekkha is one of passive attitude of equanimity, but a number of passages upekkha has a more investigative, insightful function. AN 3.102 balancing viriya, samadhi, and upekkha AN 7.61 working with S&S in vipassana role SN 46.3 as upekkha-sambojjhanga, “looking upon the concentrated mind” SN 36.31 section 3, examined under the vedana+indriya chapter, matches

AN 3.102 Nimittasutta

When this sutta is studied, in conjunction with AN 3.101, it's clear, given this part precedes 6ab (superpowers) in both suttas, it's talking about upekkha of 4th jhana, and how to tune it for realizing nirvana. Here, mentioning that too much upekkha might upset the balance of samadhi, amounts to saying we need more pacification and calmness and less vipassana investigation. Sace, bhikkhave, adhi-cittam-anuyutto bhikkhu ekantaṃ paggaha-nimittaṃyeva manasi kareyya, If he were to attend solely to the theme of uplifted energy, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. it’s possible that his mind would tend to restlessness. Sace, bhikkhave, adhi-cittam-anuyutto bhikkhu ekantaṃ upekkhā-nimittaṃyeva manasi kareyya, If he were to attend solely to the theme of equanimity, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. it’s possible that his mind would not be rightly concentrated for the ending of the effluents.

AN 5.28 After 4 jhanas+similes, Reviewing-sign

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upekkha and “paccavekkha” both have the verb “ikkhati” in there, which means “to look at”.

Puna ca-paraṃ, bhikkhave, bhikkhuno	Again, and-furthermore, *********, ********
paccavekkhaṇā-nimittaṃ sug-gahitaṃ hoti	(the) reviewing-sign {has been} well-grasped ****,
su-manasikataṃ sū-(u)padhāritaṃ sup-paṭividdhaṃ paññāya.	well-attended, well-sustained, well-penetrated (by) wisdom.

simile grasped object well

Seyyathāpi, bhikkhave,	just-as, ********,
aññova aññaṃ paccavekkheyya,	one [person] {may-review} another {**************},
ṭhito vā nisinnaṃ paccavekkheyya,	{or} (as) one-standing ** {may-review} one-sitting-down {**************},
nisinno vā nipannaṃ paccavekkheyya.	{or} (as) one-sitting-down ** {may-review} one-lying-down {**************},
Evamevaṃ kho, bhikkhave, bhikkhuno	Even-so, monks, *********
paccavekkhaṇā-nimittaṃ sug-gahitaṃ hoti	(the) reviewing-sign {has been} well-grasped ****,
su-manasikataṃ sū-(u)padhāritaṃ sup-paṭividdhaṃ paññāya.	well-attended, well-sustained, well-penetrated (by) wisdom.
Ariyassa, bhikkhave, pañc-aṅgikassa sammā-samādhissa	(of the) Noble, ********, five-factored right-concentration,
ayaṃ pañcamā bhāvanā. (5)	this (is the) fifth development.

(suitable basis refrain)

Evaṃ bhāvite kho, bhikkhave, bhikkhu	thus developed ***, *********, *******
ariye pañcaṅgike sammā-samādhimhi	(the) noble five-factored right-concentration
evaṃ bahulīkate	thus pursued,
yassa yassa abhiññā-sacchikaraṇīyassa dhammassa	whatever such direct-knowledge-fit-to-be-realized state,
cittaṃ abhi-ninnāmeti abhiññāsacchikiriyāya,	(if his) mind ****-inclines-toward-that (then that) direct-knowledge-is-realized,
tatra tatreva sakkhi-bhabbataṃ pāpuṇāti	(if) there in-that-place before-one's-eyes--(the)-capability to-attain
sati sati āyatane.	has suitable basis.

AN 5.26: uses samadhi nimitta from AN 5.28 to enter jhāna and onwards

♦ “puna ca-paraṃ, bhikkhave, bhikkhuno	“Again, and-furthermore,
(...instead of using the previous methods described…)	(...instead of using the previous methods described…)
api ca khvassa	but he has
aññataraṃ samādhi-nimittaṃ sug-gahitaṃ hoti	(a) certain concentration-sign well-grapsped ****,
su-manasi-kataṃ s-ūpadhāritaṃ sup-paṭividdhaṃ paññāya	well-attended-to, well-sustained, well-penetrated (with) wisdom

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )	(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

AN 7.38 seems to overlap with AN 46.2 dhamma-vicaya-bojjhanga

AN 7.38 paṭhama-paṭisambhidā-suttaṃ	AN 7.38 first-analytical-knowledges-discourse
“sattahi, bhikkhave, dhammehi	"[with] seven-of-these, *********, things,
samannāgato bhikkhu na-cirasseva	possessed (by a) monk, (in) no-long-time
catasso paṭisambhidā sayaṃ	four analytical-knowledges, *****
abhiññā sacchikatvā upasampajja vihareyya.	(with) direct-knowledge (he) realizes (and) abides.
katamehi sattahi?	Which seven?
idha, bhikkhave, bhikkhu	“Here, monks, a monk [does the following]
(1) ‘idaṃ me cetaso līnattan’ti	(1) a bhikkhu understands as it really is:
yathābhūtaṃ pajānāti;	‘This is mental sluggishness in me.’
(2) ajjhattaṃ saṃkhittaṃ vā cittaṃ	(2) Or when the mind is constricted internally,
‘ajjhattaṃ me saṃkhittaṃ cittan’ti	he understands as it really is:
yathābhūtaṃ pajānāti;	‘My mind is constricted internally.’
(3) bahiddhā vikkhittaṃ vā cittaṃ	(3) Or when his mind is distracted externally,
‘bahiddhā me vikkhittaṃ cittan’ti	he understands as it really is:
yathābhūtaṃ pajānāti;	‘My mind is distracted externally.’
(4) tassa viditā vedanā uppajjanti,	(4) He knows feelings as they arise,
viditā upaṭṭhahanti,	as they remain present,
viditā abbhatthaṃ gacchanti;	as they disappear;
(5)viditā saññā uppajjanti,	(5) he knows perceptions as they arise,
viditā upaṭṭhahanti,	as they remain present,
viditā abbhatthaṃ gacchanti;	as they disappear;
(6)viditā vitakkā uppajjanti,	(6) he knows thoughts as they arise,
viditā upaṭṭhahanti,	as they remain present,
viditā abbhatthaṃ gacchanti;	as they disappear.
(7) sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	(7) Then, among qualities suitable and unsuitable,
	inferior and superior,
imehi kho, bhikkhave,	dark and bright along with their counterparts,
sattahi dhammehi samannāgato bhikkhu	he has grasped the mark well,
nacirasseva catasso paṭisambhidā sayaṃ	attended to it well,
abhiññā sacchikatvā upasampajja vihareyyā”ti.	reflected upon it well,
sattamaṃ.	and penetrated it well with wisdom.
	When he possesses these seven qualities,
	a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them.”

AN 7.39 same as AN 7.38

except instead of “a monk”, protaganist is sariputta

AN 7.61 Moggallana fighting drowsiness

Moggallana, master of 4ip, 4 jhanas, is probably drowsy in 4th jhāna, and needs to “downshift” into first jhana to raise the energy of the body. Note how “upekkha” is used, it has a vipassana role, not a passive equanimity.

(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)

♦ “no ce te evaṃ viharato	“But if by doing this
taṃ middhaṃ pahīyetha,	That drowsiness (is) {not} removed,
tato tvaṃ, moggallāna,	Then ****, *********,
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	{with the Dhamma} as-heard (and) as-memorized *******,
cetasā anu-vitakkeyyāsi anu-vicāreyyāsi,	mentally re-think (and) re-examine (that),
manasā an-upekkheyyāsi.	(in your) mind consider-it-carefully.
ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato	"It’s possible that by doing this
taṃ middhaṃ pahīyetha.	that drowsiness (is) removed. "

MN 140 upekkha of 4th jhana tightly coupled with luminous mind

MN 140 upekkha described here like j4🌕 āneñja⚡ and the aloka sanna of AN 6.29.

7.7.3 - 🛆👁 Upekkha in 7sb☀️

Upekkha in the 4th jhana, and upekkha-sambojjhanga (7th awakening factor) are the same.

AN 10.1 – AN 10.5 upekkha => yathā-bhūta-ñāṇa-dassane

AN 10.1 – AN 10.5

The slot in the 7sb following samadhi, where upekkha normally goes, has yathā-bhūta-ñāṇa-dassane, seeing reality according to how it has become for knowledge and vision. Then the process for arahantship follows that : disenchantment, dispassion… etc. so you can see upekkha is not just a passive attitude of equanimity as most people translate it. Upekkha = “equanimous-observation”, I.e. vipassana that leads to liberation. This is the upekkha of 3rd jhana, 4th jhana, equivalent to upekkha-sambojjhanga awakening factor.

7.7.4 - 🛆👁 Upekkha as one of the ☮️4bv (brahma vihāra)

AN 6.13 upekkha is escape from rāga

¹²⁶⁵This text uses the word rāga, which in this context probably means personal bias rather than sensual desire. Interestingly, at MN I 424,33–34, upekkhā is opposed to paṭigha, aversion, the polar opposite of rāga. Given that upekkhā is a state of inner poise beyond both attraction and repulsion, it is not surprising to find it offered as the antidote to the two opposed qualities.

7.7.5 - 🛆👁 Upekkha indriya, vedana

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SN 36.31 nir-āmisa-suttaṃ (SN 36 is focused on vedana)

(3 types of pīti) (3 types of sukha) (3 types of upekkha) (3 types of vimokkho / liberation) (3 types of upekkha (3.1 s'-āmisā upekkha / of the flesh upekkha) arises based on 5kg = pañca kāmaguṇā, five sensuality-strings. (3.2 nirāmisaṃ upekkha / not of the flesh equanimity) STED 4th jhana formula given here. (3.3 nir-āmisā nir-āmisatarā upekkha / surpassing spiritual equanimity) Connection to paccavekkhati, and nails the quality of 4th jhana from 3.2 did to get 3.3

SN 36.22 five kinds of vedana

Katamā ca, bhikkhave, pañca vedanā?	And what are the five feelings?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ—	The faculties of pleasure, pain, happiness, sadness, and equanimity. …

SN 48.36 upekkha-indriya covers both bodily and mental

“katamañca, bhikkhave, upekkh’-indriyaṃ? “what, ************, (is the) equanimity-faculty? yaṃ kho, bhikkhave, Whatever ***, ************, kāyikaṃ vā cetasikaṃ vā bodily or mental ** n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ — Neither-satisfying nor-non-satisfying-feeling – idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ. that (is) called, *********, equanimity-faculty. imāni kho, bhikkhave, pañc’-indriyānī”ti. these indeed, ***********, [are the] five-faculties.”

SN 48.37 mapping between indriya and vedana

(sukha indriya = physical pleasure) (dukkha indriya = physical pain) (so-manssa indriya = mental happiness) (do-manssa indriya = mental un-happiness) (upekkha indriya = both physical and mental equanimity) (sukha vedana = sukha indriya + so-manssa indriya,. Similar for dukkha)

7.7.6 - V&V💭 &U🛆👁

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VVU together: anu-vitakka, anu-vicara, anu-upekkha

https://notesonthedhamma.blogspot.com/2019/03/v-anu-vitakka-anu-vicara-anu-upekkha.html jhana factors that do vipassana Here are all the suttas that mentions these 3 factors together V&V💭 and 🛆👁 Upekkha vimuttāyatanasuttaṃ (AN 5.26) paṭhamadhammavihārīsuttaṃ (AN 5.73) dutiyadhammavihārīsuttaṃ (AN 5.74) dutiyasaddhammasammosasuttaṃ (AN 5.155) ānandasuttaṃ (AN 6.51), para. 4 phaggunasuttaṃ (AN 6.56), para. 14 ⇒ pacalāyamānasuttaṃ (AN 7.61), para. 3 ⇒ DN 33 DN 34 AN 5.26 V&V&U occur in #4, but also look at 1,2,3, and notice that samadhi and first jhana are closely involved in hearing Dhamma, teaching, speaking Dhamma to teach others, V&V thinking and Upekkha (equanimous observation) of Dhamma. This is why SN 36.11 it's said that speech ceases in first jhana. It's exactly this kind of context, and sets a boundary condition where the energy required to speak, vibrate vocal cords and flap lips energetically is too intensive to give a sufficient kaya-passaddhi to maintain a first jhana. (hyperlinks here to click) AN 5.26 (Concise version with ellisions) (1) First jhāna possible while hearing live dhamma talk (2) Giving a dhamma talk leads to himself getting jhāna (3) Reciting memorized dhamma passage leads to jhāna (4) first jhāna possible while thinking and pondering memorized dhamma (5) No V&V, undirected samādhi into 2nd jhāna or higher (conclusion) AN 5.73: this is is clear that the samatha, V&V&U are all factors in the context of jhana 4. Not Dhamma-dweller: no samatha, excessive V&V) 4. ♦ “puna caparaṃ, bhikkhu, bhikkhu 4. “Then there is the case where a monk yathā-sutaṃ takes the Dhamma as he has heard yathā-pariyattaṃ dhammaṃ & studied it cetasā anu-vitakketi anu-vicāreti and thinks about it, evaluates it, manas-ān-upekkhati. and examines it with his intellect. so tehi dhamma-vitakkehi divasaṃ atināmeti, He spends the day in Dhamma-thinking. riñcati paṭisallānaṃ, He neglects seclusion. nānuyuñjati ajjhattaṃ ceto-samathaṃ. He doesn’t commit himself to internal tranquility of awareness. ayaṃ vuccati, bhikkhu — This is called ‘bhikkhu vitakka-bahulo, a monk who is keen on thinking, no dhammavihārī’”. not one who dwells in the Dhamma. ... (5. Dhamma-dweller: has samatha, memorized dhamma but not too much V&V) ... anuyuñjati ajjhattaṃ cetosamathaṃ. He commits himself to internal tranquility of awareness. evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti. This is called a monk who dwells in the Dhamma. (conclusion: do jhāna!) ♦ “iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. “Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. yaṃ kho, bhikkhu VAR, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. etāni, bhikkhu, rukkhamūlāni, Over there are the roots of trees; etāni suññāgārāni. over there, empty dwellings. jhāyatha, bhikkhu, mā pamādattha, Practice jhāna, monk. Don’t be heedless. mā pacchā vippaṭisārino ahuvattha. Don’t later fall into regret. ayaṃ vo amhākaṃ anusāsanī”ti. This is our message to you.” AN 5.74 (sequel to above) explains the difference between V&V&U outside of four jhanas, to the V&V&U within 4 jhanas (ceto-samatha). Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti. Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’. That monk is called one who thinks a lot, not one who lives by the teaching. Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti— Take a monk who memorizes the teaching— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. uttari cassa paññāya atthaṃ pajānāti. And they do understand the higher meaning. Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti. That’s how a monk is one who lives by the teaching. AN 5.155 not doing V&V&U leads to decline of Dhamma Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Furthermore, the monks don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. This is the fifth thing that leads to the decline and disappearance of the true teaching. AN 6.51 again V&V&U in oral tradition learning context this sutta gives nice detail of how learning and memorizing, finding teachers to ask right questions, works in the oral tradition. And makes it absolutely clear why V&V has to mean thinking and evaluation - not a frozen trance for first jhana. “Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti— “Reverend Sāriputta, take a monk who memorizes the teaching— suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. AN 6.56 jhana not explicitly mentioned, but... do you seriously think V&V&U is occuring in ordinary thinking, outside of four jhanas, to attain arahantship? (hyperlinks to click here) AN 6.56 Phagguna (all 6 scenarios refer to time of death, hearing Dhamma, using V&V) (1. Has 5 lower fetters → after Buddha talk → rid of 5 lower fetters ) (2. Has 5 lower fetters → after Buddha’s disciple talk → rid of 5 lower fetters ) (3. Has 5 lower fetters → after using V&V&U on memorized dhamma → rid of 5 lower fetters ) (4. Rid of 5 lower fetters → after Buddha talk → becomes arahant ) (5. Rid of 5 lower fetters → after Buddha’s disciple talk → becomes arahant ) (6. Rid of 5 lower fetters → after using V&V&U on memorized dhamma → becomes arahant ) AN 7.61 Doesn't explicitly mention 4 jhanas here, but... Moggallana attained arahantship in 2 weeks time, not too long after meeting Buddha, is the poster child for the 4ip (iddhipada, basically synonymous of mastery of 4th jhana). This sutta is about ways to overcome drowsiness. Knowing all this about moggallana, when is ever not in 4th jhana quality of mind? When he's tired and needs sleep, or food coma. AN 7.61 Pacalāyana (1. don’t attend to the perception that made you drowsy) (2. Recall dhamma using V&V, thinking and evaluation, and upekkha) (3. Recite that dhamma out loud, vocally) (4. Pull your earlobes and rub your limbs) (5. Stand up, wash eyes with water, look at stars in sky) (6. STED ASMK: luminosity perception all day all night) (7. Start walking meditation) (Lie down in lion posture as last resort) (don’t sociaize with lay people too much, causes restlessness) (don’t say confrontational things) (Buddha praises secluded meditation areas) (conclusion: brief summary of path to arahantship) DN 33 same passage as AN 5.26 DN 33 basically is a giant sutta composed of smaller suttas including AN 5.26 DN 34 not sure where the V&V&U are, might be elided out of some editions

7.7.7 - Upekkha🛆👁 without V&V💭 : manas-ān-upekkhitā

Very similar to the V&V&U scenario, it’s an oral tradition, requiring samadhi to hear, memorize with sati, think about with upekkha.

STED ☸Dhamma beautiful in beginning, middle, end

Puna caparaṃ, āvuso, bhikkhu	"Furthermore, friends, a monk
bahu-s-suto hoti	{is one who has} {heard & learned}-much,
suta-dharo	(that which he has) heard-(he)-remembers,
suta-sannicayo.	(that which he has) heard-(he)-accumulates.
Ye te ☸dhammā	Those ☸Dhamma-[teachings]
ādi-kalyāṇā	(in the) beginning - (they are) - beautiful,
majjhe-kalyāṇā	(in the) middle - (they are) - beautiful,
pariyosāna-kalyāṇā	(in the) end - (they are) - beautiful,
s-ātthā sabyañjanā	meaningful (and) well-phrased,
kevala-paripuṇṇaṃ pari-suddhaṃ	{describing a} perfectly-complete, entirely-pure
brahma-cariyaṃ abhi-vadanti,	holy-life {**********},
tathārūpāssa ☸dhammā	(in) such ☸Dhamma-[teachings]
bahus-sutā honti	(which they've) {heard & learned}-much,
dhātā	remembering (them),
vacasā paricitā	(through) vocal-recitation practiced,
manas-ān-upekkhitā	mentally-scrutizing (them),
diṭṭhiyā su-p-paṭividdhā.	(and by) view well-penetrated."

manasānupekkhitā diṭṭhiyā (29 occurrrences)

saṅgītisuttaṃ, dasakaṃ (DN 33.13), para. 3 ⇒ dasuttarasuttaṃ, aṭṭha dhammā (DN 34.9), para. 6 ⇒ sekhasuttaṃ (MN 53.1), para. 7 ⇒ gopakamoggallānasuttaṃ (MN 108.1), para. 11 ⇒ mahāsuññatasuttaṃ (MN 122.1), para. 14 ⇒ sīlavantasuttaṃ (AN 5.87), para. 1 ⇒ therasuttaṃ (AN 5.88), para. 2 ⇒ therasuttaṃ (AN 5.88), para. 4 ⇒ sutadharasuttaṃ (AN 5.96), para. 1 ⇒ cātuddisasuttaṃ (AN 5.109), para. 1 ⇒ yassaṃdisaṃsuttaṃ (AN 5.134), para. 3 ⇒ dutiyapatthanāsuttaṃ (AN 5.136), para. 4 ⇒ piyasuttaṃ (AN 5.232), para. 2 ⇒ vitthatadhanasuttaṃ (AN 7.6), para. 6 ⇒ paññāsuttaṃ (AN 8.2), para. 5 ⇒ paññāsuttaṃ (AN 8.2), para. 13 ⇒ paṭhamanāthasuttaṃ (AN 10.17), para. 2 ⇒ dutiyanāthasuttaṃ (AN 10.18), para. 3 ⇒ ubbāhikāsuttaṃ (AN 10.33), para. 1 ⇒ upasampadāsuttaṃ (AN 10.34), para. 1 ⇒ kusinārasuttaṃ (AN 10.44), para. 5 ⇒ bhaṇḍanasuttaṃ (AN 10.50), para. 5 ⇒ adhimānasuttaṃ (AN 10.86), para. 8 ⇒ āhuneyyasuttaṃ (AN 10.97), para. 3 ⇒ subhūtisuttaṃ (AN 11.14), para. 5 ⇒ subhūtisuttaṃ (AN 11.14), para. 17 ⇒ KN Nidd II, khaggavisāṇasutto, tatiyavaggo, para. 36 ⇒ bahussutaṃ dhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. dhammadharanti dhammaṃ dhārentaṃ — suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti — bahussutaṃ dhammadharaṃ bhajetha. KN Nidd II, khaggavisāṇasutto, catutthavaggo, para. 61 ⇒ aneḷamūgo sutavā satīmāti. aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti — aneḷamūgo sutavā satīmā. KN Peṭ, 2. sāsanapaṭṭhānadutiyabhūmi, , para. 48 ⇒ sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. no ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. no ce gilāno pappoti, maraṇakālasamaye pappoti. no ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. no ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.

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MN 122 slight variation on above pericope

♦ 192. “na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu VAR. taṃ kissa hetu? dīgharattassa VAR hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā — evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.	“Ānanda, it’s not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Ānanda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, 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: It’s for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him.

7.7.8 – upekkha – Misc.

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upa-pari-kkha: near synonym for upekkha

KN Iti 94 upaparikkha sutta

References

good reference, dmytro’s pali term page https://dhammawheel.com/viewtopic.php?t=5939

Assaji cmy

Pali Term: Upekkhā Post by Assaji » Mon Oct 11, 2010 8:18 pm Hello Pali friends, I feel I'm fond of upekkhā, but I'll try to deal with it equanimously. There are several contexts of this term: upekkhha-indriya which is vedanaa, and upekkhaa as a factor of the fourth jhaana, the brahma-vihaara and a bojjhanga. Upekkhha-indriya is a kind of vedanaa, 'neutral feeling', adukkham-asukha-vedanaa. The other three contexts, in my opinion, point to almost identical meanings. Argument 1. The sequence of four brahma viharas is consonant to the sequence of four jhanas. According to Vimuttimagga and Visuddhimagga, three frist of brahmaviharas can lead to three first jhanas, and upekkhaa can lead to fourth one, which has upekkhaa factor as its hallmark. In the description of Buddhist path Brahma-viharas occupy about the same place as four jhanas. See, for example, Udumbarika sutta (DN 20) where Brahma-viharas are placed exactly where jhanas usually belong, between overcoming hindrances and 'abhinna'. Both jhanas and brahma viharas are placed between overcoming hindrances and formless jhanas. "Brethren, who is the brother that has reached deva consciousness ? Herein a brother, aloof from sensual delights (and so forth), having attained to the First Rapture, or the Second or the Third or the Fourth Rapture abides therein. "Verily, brethren, this is the brother who has attained to deva consciousness. "Brethren, who is the brother that has attained to Brahmaconsciousness? Herein, a brother dwells diffusing one quarter with thoughts of loving kindness, compassion, sympathy and 'upekkhaa'; likewise the second quarter, likewise the third quarter, likewise the fourth quarter. So above, below, around, everywhere, and in all respects thus diffusing the whole world, and with a heart full of loving-kindness (and so forth), developed, grown great, measureless, benevolent and kindly, so he dwells. "Verily, brethren, this is the brother that has reached Brahma consciousness. "Brethren, who is the brother that has reached the Imperturbable ? Brethren, herein a brother, having gone utterly beyond all perception of form and without thinking, about the perception of opposition' and unmindful of the idea of diversity, attains to and abides in the sphere of unbounded space. Having in all respects gone beyond the sphere of unbounded space he attains to and abides in the sphere of infinity of consciousness. Having in all respects gone beyond the sphere of infinity of consciousness, he attains to and abides in the sphere of nothingness. Having in all respects gone beyond the sphere of nothingness he attains to and abides in the sphere of neither-pereeption-nor-non-perception. "Verily, brethren, this brother has attained to the Imperturbable. "Brethren, who is the brother that has attained to the Noble State? Brethren, herein a brother knows as they really are This is Ill this is Ill's cause ; this is Ill's cessation ; and this is the Path leading to Ill's cessation. Verily, brethren, this brother has attained to the Noble State." http://awake.kiev.ua/dhamma/tipitaka/2S ... go-e2.html" onclick="window.open(this.href);return false; http://www.accesstoinsight.org/ptf/dham ... /loka.html" onclick="window.open(this.href);return false; Argument 2. The sequence of seven bojjhangas is illustrated in Dvedhavitakka sutta. Last four bojjhangas (including upekkhaa) correspond to factors of jhanas. So the meanings in these three contexts are almost identical. What does 'upekkhaa' mean in these three contexts? PED gives meanings like '"looking on", hedonic neutrality or indifference'. Margaret Cone's dictionary continues this trend with 'disinteresedness'. Is it truly the summit of Awakening factors, of Brahma-viharas, of jhanas - just plain indifference? It turns out that these dictionary articles miss a lot. In suttas 'upekkhaa' is indeed connected with 'looking on' (upa+ikkh), observation: "And what is the still greater unworldly equanimity? When a taint-free monk looks upon his mind that is freed of greed, freed of hatred and freed of delusion, then there arises equanimity. This is called a 'still greater unworldly equanimity.' "Now, O monks, what is worldly freedom? The freedom connected with the material. What is unworldly freedom? The freedom connected with the immaterial. And what is the still greater unworldly freedom? When a taint-free monk looks upon his mind that is freed of greed, freed of hatred, and freed of delusion, then there arises freedom." http://www.accesstoinsight.org/canon/su ... 6-031.html" onclick="window.open(this.href);return false; And what are the six kinds of renunciation 'upekkhaa'? The 'upekkhaa' that arises when -- experiencing the inconstancy of those very forms, their change, fading, & cessation -- one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This 'upekkhaa' goes beyond form, which is why it is called renunciation 'upekkhaa'. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) http://www.accesstoinsight.org/canon/su ... mn137.html" onclick="window.open(this.href);return false; Here 'upekkhā' is deep and wide seeing with discernment. In the same sutta we read: In this case the Tathagata is not satisfied nor is he sensitive to satisfaction, yet he remains 'anavassuto', mindful, & alert. Free from both satisfaction & dissatisfaction, he remains 'upekkhako', mindful, & alert. 'upekkhako' is used interchangeably with 'anavassuto' - 'not leaking', 'free from lust and defilement'. The jhanas are also described with a series of similes with calm and collected, non-dripping water. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again & again with water, so that his ball of bath powder -- saturated, moisture-laden, permeated within & without -- would nevertheless not drip... http://www.accesstoinsight.org/canon/su ... .html#lake" onclick="window.open(this.href);return false; We can try to combine above two descriptions from Salayatana-vibhanga sutta (MN 137) in a kind of wide and stable presence, unruffled deep observation with wisdom, spanning high and wide. This is confirmed by Dhatu-vibhanga sutta (MN 140): "There remains only 'upekkhaa': pure & bright, pliant, malleable, & luminous. Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible: He would blow on it time & again, sprinkle water on it time & again, examine it time & again, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, & luminous. Then whatever sort of ornament he had in mind -- whether a belt, an earring, a necklace, or a gold chain -- it would serve his purpose. In the same way, there remains only 'upekkhaa': pure & bright, pliant, malleable, & luminous. One discerns that 'If I were to direct 'upekkhaa' as pure & bright as this toward the sphere of the infinitude of space, I would develop the mind along those lines, and thus this 'upekkhaa' of mine -- thus supported, thus sustained -- would last for a long time. One discerns that 'If I were to direct 'upekkhaa' as pure and bright as this toward the sphere of the infinitude of consciousness...the sphere of nothingness... the sphere of neither perception nor non-perception, I would develop the mind along those lines, and thus this 'upekkhaa' of mine -- thus supported, thus sustained -- would last for a long time.' http://www.accesstoinsight.org/canon/su ... mn140.html" onclick="window.open(this.href);return false; This luminous serene unruffled presence, equanimous observation, can be spread far, high and wide. As a brahma vihara 'upekkhaa' is spread 'in all directions'. ... Well, in commentaries 'upekkhaa' often means just 'majjhatta(taa)' - impartiality, indifference, neutrality. This is similar to explanation given in Vyasa's commentaries to Yoga-sutra. Dr. Thynn Thynn answers: Question: Doesn't upekkha mean detachment? Sometimes it is translated as detachment, but that translation is very inadequate. You have to understand that upekkha transcends both detachment and attachment. When you are detached, you may also become indifferent if you are not careful. This indifference can lead to dissociation and subtle rejection. Upekkha transcends not only non-attachment, but also rejection. The mind is very tricky and has many nuances you have to be aware of. The full essence of upekkha is to go beyond attachment and detachment, beyond likes and dislikes, to relate to things as they are. Question: Will upekkha lead to inner silence? Yes, the only way that will lead the mind to silence is upekkha. Upekkha is not just a product of meditation training. It is itself a tool in meditation. When you become proficient at looking with equanimity at your own mind, your thoughts and your emotions, then this upekkha approach will also spill over into other areas of life. You will begin to listen, look, feel and relate to everything with upekkha. Just mindfulness and concentration do not constitute meditation; equanimity must be a constant ingredient. Thanissaro Bhikkhu in 'Wings to Awakening' writes: ... even-mindedness of a fully awakened person is not an attitude of cold indifference, but rather of mental imperturbability. Such a person has found true happiness and would like others to share that happiness as well, but that happiness is not dependent on how others respond. This is the ideal state of mind for a person who truly works for the benefit of the world. http://www.accesstoinsight.org/lib/auth ... ml#part3-g" onclick="window.open(this.href);return false; All four contexts, mentioned in the beginning, are integrated. Seeing with wisdom the ups and downs of mind, feelings of pleasure and pain, one lets them go, and returns to serene observation: He discerns that 'This agreeable thing has arisen in me, this disagreeable thing... this agreeable & disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., 'upekkhaa'.' http://www.accesstoinsight.org/canon/ma ... mn152.html" onclick="window.open(this.href);return false; Metta, Dmytro Last edited by Assaji on Wed Nov 10, 2010 5:05 pm, edited 2 times in total. Pali Terms Index Sādhu! Theravada Buddhism Web Directory Top User avatar Assaji Posts: 1621 Joined: Thu Jan 01, 2009 7:24 pm

Upekkhā purified by sati?

Post by Assaji » Mon Oct 11, 2010 8:24 pm Ole Holten Pind wrote: The term upekkhaasatipaarisuddhim is somewhat problematic. The commentators understand it to means that satipaarisuddhi.m is generated by upekkhaa. Now suttanipaata 1107 reads upekhaasatisa.msuddha.m which the Niddesa understands to mean purity of upekkhaa and sati (upekkhaa ca sati ca suddhaa honti). The two terms are evidently related It seems to me that this old understanding of the term - possibly older than the interpretation found in the Vibha.nga - should be taken into consideration, when discussing the nature of the mental state this term describes, it is, as we know, used in the context of the forth jhaana. http://groups.yahoo.com/group/Pali/message/9475" onclick="window.open(this.href);return false;

7.7.8.1 – upekkha dictionary def.

Critical Pali Dictionary

upe(k)khā, f. [sa. upekṣā]; often written upekhā: kakāralope upekhā, Sadd 332,17; looking on (in an uninterested way), disregard, equanimity, indifference... http://cpd.uni-koeln.de/search?article_id=18384

PED

Upekkhā & Upekhā (f.) [fr. upa + īkṣ, cp. BSk. upekṣā Divy 483; Jtm 211. On spelling upekhā for upekkhā see Müller P. Gr. 16] "looking on", hedonic neutrality or indifference, zero point between joy & sorrow (Cpd. 66); disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkham -- asukha -- vedanā "feeling which is neither pain nor pleasure". ... http://dsalsrv02.uchicago.edu/cgi-bin/p ... :4007.pali

Margaret Cone's dictionary

upekkhā (and, esp. in Ee, upekhā). f. [S., BHS upekṣā], disinteredness, unaffectedness (one of the brahmavihāras qv); lack of invlovement or reaction;...

ikkhati

Ikkhati [fr. īkṣ] to look J v.153; ThA 147; DhsA 172.

Upekkhati

Upekkhati [upa + īkṣ] to look on, to be disinterested or indifferent Sn 911; Nd1 328; J vi.294.

Ajjhupekkhati

[adhi + upa + ikṣ; cp. BSk. adhyupekṣati] 1. to look on A i.257; Miln 275. 2. to look on intently or with care, to oversee, to take care of A iv.45 (kaṭṭhɔaggi, has to be looked after); PvA 149 (sisaŋ colaŋ vā). 3. to look on indifferently to be indifferent to neglect Vin ii.78 = iii.162, cp. J i.147; M i.155 ii.223; A iii.194, 435; J v.229; DhA iv.125.

7.7.8.5 – adhi + upekkha: all search results for ‘ajjhupekkh’

AN 3.27 equanimously observe someone who is irritable and angry, don’t associate or attend to them AN 3.102 goldsmith equanimously observes AN 5.166 Ananda equanimously observing instead of acting with compassion AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha AN 7.47 brahman’s wood fire sometimes fan, sometimes upekkha KN Pe s607 four brahmavihāras context MN 25 hunter equanimously observing deer MN 101 exertion and upekkha leads to virāga MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances MN 118 upekkha as 7th awakening factor observing mind in samādhi MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment SN 46.3 upekkha as 7th awakening factor observing mind in samādhi SN 54.10 same as MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances SN 54.13 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor SN 54.16 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor SN 56.34 clothes on fire, not paying attention with upekkha

peanut butter jelly sandwich. upekkha = equanimous-observation, not equanimity.

Sometimes, such as MN 152, equanimity, as an attitude, is the prominent characteristic we're focusing on. But to translate upekkha as 'equanimity' is hugely problematic. If you ordered a PBJ, a peanut butter and JELLY sandwich, and they gave you a peanut butter sandwich with no jelly, you would be upset. As you should. You should be even more upset when translators give you 'equanimity' when you ordered 'equanimous-observation'. It's the observation, the 'ikkhati' in upekkha, that does the vipassana that realizes nirvana. You ever wondered, looking at the 7 awakening factors, how the 7th one, "equanimity" could actually lead to nirvana, to ‘awakening’? The answer is equanimity can not. Only equanimous-observation, can see the rise and fall of aggregates with the power of 3rd and 4th jhāna, see their true nature, and make the leap to nirvana. 'equanimity' does not observe/see (with right view, right discernment). If the 7th awakening factor was 'equanimty', then it wouldn't be 7 factors of AWAKENING. It would be 7 factors that lead to indifference (equanimity), to revolve in samsara being reborn again and again just like the rest of the unenlightened folks. For all eternity. upekkha = equanimous-observation, not equanimity. Results for: ajjhupekkh DN: 0 MN: 7 SN: 10 AN: 7 KN: 24 ajjhupekkhanaṭṭhaṃ (1) ajjhupekkhitvā (7) ajjhupekkhanaṭṭho (1) ajjhupekkhiya (2) ajjhupekkhanā (3) ajjhupekkhissatha (1) ajjhupekkhā (1) ajjhupekkheyya (3) ajjhupekkhi (1) ajjhupekkheyyāmāti (1) ajjhupekkhiṃsu (1) ajjhupekkhati (8) ajjhupekkhitabbaṃ (2) ajjhupekkhatīti (1) ajjhupekkhitabbo (3) ajjhupekkhato (2) ajjhupekkhitā (12) tadajjhupekkhitvā (2) DN MN

AN 3.27 equanimously observe someone who is irritable and angry, don’t associate or attend to them

AN 3.27

evamevaṃ kho, bhikkhave … pe …	In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti;	They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo,	In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	You should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?	Why is that?
Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti.	Thinking, ‘They might abuse or insult me, or do me harm.’
Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	That’s why you should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.

AN 3.102 goldsmith equanimously observes

AN 3.102

Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.	It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.

AN 5.166 Ananda equanimously observing instead of acting with compassion

AN 5.166

AN 5, 4. catutthapaṇṇāsakaṃ, (17) 2. āghātavaggo, 6. nirodhasuttaṃ AN 5.166, para. 10 ⇒

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha.	“Ānanda! There’s a senior monk being harassed, and you just watch it happening.
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.	Don’t you have any compassion for a senior monk who is being harassed?”

AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha

AN 6.85 , AN 3.102

Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	A monk with six qualities can realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.	It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They are committed to the sublime. They love nirvana.

AN 7.47 brahman’s wood fire sometimes fan, sometimes upekkha

AN 7.47

Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi.	The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacher’s offering.
Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.	But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, nirvana'd, or put aside.”

KN 10.394

KN Ap.1, (paṭhamo bhāgo), 40. pilindavacchavaggo, 2. selattherāpadānaṃ KN 10.394, para. 192 ⇒ “‘ukkāsitañca khipitaṃ, ajjhupekkhiya māṇavā.

KN 12.1

KN B.v., 1. ratanacaṅkamanakaṇḍaṃ KN 12.1, para. 156 ⇒ ukkāsitañca khipitaṃ {ukkāsitañca khipitañca (syā. aṭṭha.)}, ajjhupekkhiya subbatā. KN Nidd I, 16. sāriputtasuttaniddeso, para. 323 ⇒ upekkhamārabbha samāhitattoti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. upekkhamārabbha samāhitattoti. catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti — upekkhamārabbha samāhitatto. KN Nidd I, 16. sāriputtasuttaniddeso, para. 374 ⇒ “ajjhupekkhati kālena, so yogī kālakovido. KN Nidd I, 16. sāriputtasuttaniddeso, para. 383 ⇒ samāhitacittamaññāya, ajjhupekkheyya tāvade. KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 13. udayamāṇavapucchāniddeso, para. 48 ⇒ upekkhāsatisaṃsuddhanti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā {cittasamatho (syā.) mahāni. 207} cittappassaddhatā majjhattatā cittassa. satīti yā catutthe jhāne upekkhaṃ ārabbha sati anussati. pe. sammāsati. upekkhāsatisaṃsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti — upekkhāsatisaṃsuddhaṃ. KN Nidd II, khaggavisāṇasutto, catutthavaggo, para. 28 ⇒ laddhānupekkhaṃ samathaṃ visuddhanti. upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā {cittavisaṭatā (ka.) passa mahāni. 207} majjhattatā cittassa. samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro {avisaṃhāro (ka.) passa dha. sa. 11, 15} avikkhepo avisāhaṭamānasatā {avisaṃhaṭamānasatā (ka.)} samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti — laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. tenāha so paccekasambuddho — KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 1. sutamayañāṇaniddeso, para. 55 ⇒ 12. samathassa avikkhepaṭṭho abhiññeyyo; vipassanāya anupassanaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 6 ⇒ uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. pavattaṃ saṅkhārā. pe. nimittaṃ saṅkhārā. āyūhanā saṅkhārā. paṭisandhi saṅkhārā. gati saṅkhārā. nibbatti saṅkhārā. upapatti saṅkhārā. jāti saṅkhārā. jarā saṅkhārā. byādhi saṅkhārā. maraṇaṃ saṅkhārā. soko saṅkhārā. paridevo saṅkhārā. pe. upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 8 ⇒ puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 15 ⇒ kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 2 ⇒ nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 3 ⇒ nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 5 ⇒ rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 6 ⇒ rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 8 ⇒ jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 9 ⇒ jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti. añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. tena vuccati — “vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ”. KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānañāṇaniddeso, para. 4 ⇒ paṭhamassa jhānassa upekkhānubrūhanā majjhe. majjhassa kati lakkhaṇāni? majjhassa tīṇi lakkhaṇāni. visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati — paṭhamassa jhānassa upekkhānubrūhanā majjhe. majjhassa imāni tīṇi lakkhaṇāni. tena vuccati — “paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca”. KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānañāṇaniddeso, para. 12 ⇒ arahattamaggassa upekkhānubrūhanā majjhe. majjhassa kati lakkhaṇāni? majjhassa tīṇi lakkhaṇāni. visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. tena vuccati — “arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca”. KN Paṭis, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaṭṭhaniddeso, para. 1 ⇒ 201. kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni? saddhindriyassa bhāvanāya chando uppajjati — chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. chandavasena pāmojjaṃ uppajjati — pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pāmojjavasena pīti uppajjati — pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pītivasena passaddhi uppajjati — passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. passaddhivasena sukhaṃ uppajjati — sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. sukhavasena obhāso uppajjati — obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. obhāsavasena saṃvego uppajjati — saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. saṃvejetvā cittaṃ samādahati — samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti — paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati — upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. upekkhāvasena nānattakilesehi cittaṃ vimuccati — vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vimuttattā te dhammā ekarasā honti — ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. bhāvitattā tato paṇītatare vivaṭṭanti — vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vivaṭṭitattā tato vosajjati {vossajjati (syā. ka.)} — vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vosajjitattā tato nirujjhanti — nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. nirodhavasena dve vosaggā — pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatīti — pariccāgavosaggo. nirodhanibbānadhātuyā cittaṃ pakkhandatīti — pakkhandanavosaggo. nirodhavasena ime dve vosaggā. KN Paṭis, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaṭṭhaniddeso, para. 2 ⇒ assaddhiyassa pahānāya chando uppajjati. pe. assaddhiyapariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati. anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati. sabbakilesānaṃ pahānāya chando uppajjati — chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pe. vīriyindriyassa bhāvanāya chando uppajjati. pe. kosajjassa pahānāya chando uppajjati. kosajjapariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. satindriyassa bhāvanāya chando uppajjati. pe. pamādassa pahānāya chando uppajjati. pamādapariḷāhassa pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. samādhindriyassa bhāvanāya chando uppajjati. pe. uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. paññindriyassa bhāvanāya chando uppajjati. pe. avijjāya pahānāya chando uppajjati. avijjāpariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati. anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati. sabbakilesānaṃ pahānāya chando uppajjati — chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. chandavasena pāmojjaṃ uppajjati — pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. pāmojjavasena pīti uppajjati — pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. pītivasena passaddhi uppajjati — passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. passaddhivasena sukhaṃ uppajjati — sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. sukhavasena obhāso uppajjati — obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. obhāsavasena saṃvego uppajjati — saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. saṃvejetvā cittaṃ samādahati — samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti — paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati — upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. upekkhāvasena nānattakilesehi cittaṃ vimuccati — vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vimuttattā te dhammā ekarasā honti — bhāvanāvasena {ekarasaṭṭhena bhāvanāvasena (syā. ka.) aṭṭhakathā oloketabbo} paññāvasena paññindriyaṃ adhimattaṃ hoti. bhāvitattā tato paṇītatare vivaṭṭanti — vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vivaṭṭitattā tato vosajjati — vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vosajjitattā tato nirujjhanti — nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. nirodhavasena dve vosaggā — pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatīti — pariccāgavosaggo. nirodhanibbānadhātuyā cittaṃ pakkhandatīti — pakkhandanavosaggo. nirodhavasena ime dve vosaggā. evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni. KN Paṭis, 2. yuganaddhavaggo, 3. bojjhaṅgakathā, mūlamūlakādidasakaṃ, para. 15 ⇒ samathassa avikkhepaṭṭhaṃ bujjhantīti — bojjhaṅgā. vipassanāya anupassanaṭṭhaṃ bujjhantīti — bojjhaṅgā. samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti — bojjhaṅgā. yuganaddhassa anativattanaṭṭhaṃ bujjhantīti — bojjhaṅgā. sikkhāya samādānaṭṭhaṃ bujjhantīti — bojjhaṅgā. ārammaṇassa gocaraṭṭhaṃ bujjhantīti — bojjhaṅgā. līnassa cittassa paggahaṭṭhaṃ bujjhantīti — bojjhaṅgā. uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti — bojjhaṅgā. ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti — bojjhaṅgā. visesādhigamaṭṭhaṃ bujjhantīti — bojjhaṅgā. uttari paṭivedhaṭṭhaṃ bujjhantīti — bojjhaṅgā. saccābhisamayaṭṭhaṃ bujjhantīti — bojjhaṅgā. nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti — bojjhaṅgā. KN Mil, 5. anumānapañho, 3. vessantaravaggo, 1. vessantarapañho, para. 3 ⇒ “idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi.

KN Pe s607 four brahmavihāras context

KN Pe s607

KN Peṭ, 7. hārasampātabhūmi, para. 17 ⇒

Tattha katamā bhāvanā?	607. (vii) Herein, what is the keeping in being?
Mettāsevanā abyāpādavitakkabhāvanā.	Cultivation of lovingkindness is the keeping of non-ill-will thinking in being.
Karuṇāsevanā avihiṃsāvitakkabhāvanā.	Cultivation of compassion 1 is the keeping of non-cruelty thinking in being.
Muditābhāvanā pītisukhasampajaññā kāritā.	Keeping gladness in being is the state of one who acts with happiness, pleasure, and awareness.
upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā.	[There is(? )] keeping onlooking- equanimity in being as productivity(? ) 2 [and there is(? )] keeping onlooking-equanimity in being as unproductivity (? ), 2 [which are respectively(? )] onlooking-equanimity and looking on at. [There is(? )] keeping perception of ugliness 3 in being [which is(? )] the painful way with sluggish acquaintance, [such(? )] acquaintance being that tied to existence(? ) [belonging] to those tied to existence (1). 4 That keeping in being in the six ways 5 is kept in being, made much of, established, made the basis, made the vehicle, 6 consolidated, 6 and thoroughly well instigated. 6

MN 25 hunter equanimously observing deer

MN 25

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:	So the trapper and his companions thought:
‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.	‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.
Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti.	Then all of the deer will be free from this bait we’ve cast.
Yannūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti.	Why don’t we just keep an eye on that fourth herd?’
Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.	And that’s just what they did.
Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the fourth herd of deer got free from the trapper’s power.
Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayaṃ cevettha attho—	And this is what it means.
nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Bait’ is a term for the five kinds of sensual stimulation.
Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.	‘Trapper’ is a term for Māra the Wicked.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ.	‘Trapper’s companions’ is a term for Māra’s assembly.
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.	‘Deer’ is a term for ascetics and brahmins.

MN 101 exertion and upekkha leads to virāga

MN 101

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ?	And how is exertion and striving fruitful?
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	It’s when a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.
So evaṃ pajānāti:	They understand:
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati.	So they either actively strive or develop equanimity as appropriate.
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimity they become dispassionate towards that other source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.

MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

MN 118

Yasmiṃ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;	Whenever a monk practices breathing while observing impermanence,
‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;	or observing fading away,
‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;	or observing cessation,
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati;	or observing letting go—
dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	at that time they meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch over closely with equanimity.
Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (4)	That’s why at that time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.	That’s how remembering of breathing, when developed and cultivated, fulfills the four kinds of remembering meditation.

MN 118 upekkha as 7th awakening factor observing mind in samādhi

MN 118

Passaddhakāyassa sukhino cittaṃ samādhiyati.	When the body is pacified and they feel pleasure, the mind becomes undistractified-&-lucidified in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (6)	At such a time, a monk has activated the awakening factor of undistractible-lucidity; they develop it and perfect it.
So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.	They closely watch over that mind undistractified-&-lucidified in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (7)	At such a time, a monk has activated the awakening factor of equanimity; they develop it and perfect it.

MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment

MN 140

Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā	Suppose, bhikkhu, a skilled goldsmith or his apprentice
ukkaṃ bandheyya,	were to prepare a furnace,
ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,	heat up the crucible,
ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ	take some gold with tongs,
gahetvā ukkāmukhe pakkhipeyya,	and put it into the crucible.
tamenaṃ kālena kālaṃ abhidhameyya,	From time to time he would blow on it,
kālena kālaṃ udakena paripphoseyya,	from time to time he would sprinkle water over it,
kālena kālaṃ ajjhupekkheyya,	and from time to time he would just look on.
taṃ hoti jātarūpaṃ" sudhantaṃ niddhantaṃ" nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca,	That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant.
yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti;	Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose.
evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.	So too, bhikkhu, then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.
direct equanitmity to 4 formless attainments
So evaṃ pajānāti:	“He understands thus:
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.	‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly,
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.	then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.	If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness……

SN 46.3 upekkha as 7th awakening factor observing mind in samādhi

SN 46.3

So	"He,
tathā-samāhitaṃ cittaṃ	(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti	thoroughly looks-on-with-equanimity ****
.	.
. Yasmiṃ samaye, bhikkhave, bhikkhu	. On-the occasion, monks, a-monk
tathā-samāhitaṃ cittaṃ	(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti	thoroughly looks-on-with-equanimity ****
,	,
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;	(the) monk has-aroused;
upekkhā-sam-bojjh-aṅgaṃ tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhu bhāveti;	(the) monk develops;
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.	(the) monk has-developed-(and)-fulfilled *******.

SN 54.10 same as MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

SN 54.10

nirodhānupassī …	They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati—	They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimity.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)	Therefore, at such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.

SN 54.13 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 54.13, MN 118

SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 3. paṭhamāanandasuttaṃ SN 54.13, para. 7 ⇒ “yasmiṃ samaye, ānanda, bhikkhu aniccānupassī. pe. virāgānupassī. pe. nirodhānupassī. pe. ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati — dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

SN 54.16 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 54.16, SN 54.13, MN 118

SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 6. dutiyabhikkhusuttaṃ SN 54.16, para. 7 ⇒ “yasmiṃ samaye, bhikkhave, bhikkhu aniccānupassī. pe. virāgānupassī. pe. nirodhānupassī. pe. ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati — dhammesu dhammānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. tasmātiha, bhikkhave, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

SN 56.34 clothes on fire, not paying attention with upekkha

SN 56.34

“Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.	“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.”
“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	“monks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.

(end of 7.7 upekkha ⏹️)

8.1 - 👁 Sammā-diṭṭhi: right view

8.2 - 💭 Sammā-saṅkappo: right resolve

8.3 - 💬 Sammā-vācā: right speech

8.4 - 🏃 Sammā-kammanto: right action

STED from SN 45.8

“katamo ca, bhikkhave, sammā-kammanto? yā kho, bhikkhave,	What **, *********, is right action?
Pāṇā-atipātā veramaṇī,	Life-attacking(, killing); abstaining (from it)
Adinnā-dānā veramaṇī,	stealing; abstaining (from it)
A-brahmacariyā veramaṇī —	Un-chastity; abstaining (from it)
ayaṃ vuccati, bhikkhave, sammā-kammanto.	This is called, *********, right action.

8.4.1 – (1) Pāṇā-atipātā: no killing

Pāṇā-atipātā veramaṇī,	Life-attacking(, killing); abstaining (from it)

8.4.1.6 – Killing in a just war? - Thanissaro essay 2022

At War with the Dhamma
by Thanissaro Bhikkhu (2022-09)
https://www.dhammatalks.org/books/uncollected/War.html


There’s a depressing pattern in human behavior that Mark Twain noted more than a century ago, and it’s with us still:
The powers-that-be want a war.
Politicians and the media start beating the drum, denouncing the evil intentions of the enemy and calling for all patriotic citizens to attack them.
At first, people are reluctant to go along, but then religious leaders jump on the bandwagon, telling their followers that it’s their sacred moral duty to support the war machine.
Soon the whole country is aflame with the moral need to fight the enemy.
Those few who question this need are branded as traitors.


Young men march off to battle, only to find how ghastly war actually is.
They realize that they were duped, and that their side is not as virtuous as they had been led to believe.
Many of them are killed.
Those lucky enough to return home tell their families and neighbors:
Never again will they be tricked into going to war ever again.


But then, after a while, the powers-that-be want another war.
Politicians and the media start beating the drum.
If the arguments for the last war no longer work, they find new ways of raising the emotional pitch of their rhetoric so that soon the whole country is swept up in war fever all over again.


The only way to keep yourself from getting sucked into this pattern is to have strong principles against killing, principles you hold to no matter what.
This is one of the reasons why the Buddha formulated the precept against killing in the most uncompromising way:
Don’t intentionally kill anything or anyone.
Ever. Don’t tell other people to kill.
And don’t condone the act of killing.
When asked if there were anything at all whose killing he would approve of, the Buddha answered with just one thing:
anger (SN 1.71).

That’s as clear-cut and absolute as you can get, and it’s clear-cut for a reason:
Clear-cut rules are easy to remember even when your emotional level is high—and that’s precisely when you need them most.


If you approach every argument for war with this precept in mind, then no matter what reasons people might cite for supporting the war, always putting the precept first will protect you.
If you leave room in your mind for exceptions to the precept, someone will find a way to exploit those exceptions, and you’ll be back where you were before you had the precept, fooled into supporting another war.


The precepts are like a fence around your property.
If there’s a gap in the fence, anything that can fit into the gap—or enlarge it by wriggling through—will be able to get in.
It’ll be as if there weren’t a fence there at all.


Now, it’s important to remember that the Buddha never forced the precepts on anyone.
Instead of calling them obligations, he called them training rules, and the training is something you take on voluntarily.
Your moral behavior is a voluntary gift of safety to the world.
If you can make that gift universal, with no exceptions, you can have a share in universal safety as well (AN 8.39).
If you actually break a precept, the safe course of action is not to try to redesign the training to justify what you’ve done.
Instead, you honestly admit that your training has lapsed, and do your best to get back on course.


Given that the texts are so clear and unequivocal on the issue of killing, it’s hard to conceive that anyone would even think of trying to formulate a Buddhist theory of just war.
Yet there have been such attempts in the past, and they’re with us again now.
If we have any concern for the Dhamma at all, it’s important to reject these theories outright.
Otherwise, we find ourselves quibbling over when and where it’s right to issue a Buddhist license to kill.
And no matter how strictly we try to restrict the license, it’s like running a tank through the back of our fence and putting up a sign next to the resulting hole, saying that only those thieves and bears who promise to behave themselves nicely will be allowed to enter, and then leaving them to police themselves.


Because the early texts rule out killing in all circumstances, attempts to formulate a Buddhist just-war theory ultimately have to fall back on one basic assertion:
There’s something wrong with the texts.
Because this assertion can take many forms, it’s useful to examine a few of them, to see how misleading they can be.
That way, we won’t fall for them.


The big one is this:


• The moral ideals expressed in the early texts may be inspiring, but they offer no practical guidance for dealing with the complexities of real life.
Real life presents situations in which holding strictly to the precepts would entail loss.
Real life contains conflicting moral claims.
The texts recognize none of these issues.
They teach us no way of dealing with evil aggressors, aside from passivity and appeasement, hoping that our loving-kindness meditation will inspire in the aggressors a change of heart.
So on this issue, we can’t trust that following the texts will protect us.


Actually, the early texts are not silent on issues of moral complexity.
They do answer questions about the losses that can come from holding to the precepts and about the desire to meet obligations at odds with the precepts.
It’s just that their answers aren’t the ones we might want to hear.


Of course, these answers are based on the teaching of karma and its effect on rebirth, teachings that many modern Buddhists view with skepticism.
But the Buddha dealt with skeptics in his own day.
As he told them, no one can really know the truth of these teachings until awakening, but if you take them on as working hypotheses in the meantime, you’ll be more likely to be careful in your behavior than if you didn’t (MN 60).
If it turns out that they’re not true, at least you can die with a clear conscience, knowing that you’ve lived a pure life free from hostility or ill will.
When you discover that they are true, you’ll be glad that you kept yourself safe (AN 3.66).

The Buddha readily acknowledged that there are times when following the precepts will put you at a disadvantage in terms of the world.
You might lose your wealth, your health, or even your relatives.
But those losses, he says, are minor in the long run.
Major loss would be to lose your virtue or to lose right view.
Those losses could harm you for many lifetimes to come.
Here the lesson is obvious:
For the sake of your long-term benefit, be willing to suffer the lesser losses to keep from suffering the major ones (AN 5.130).

At the same time, there are many occasions when breaking a precept brings short-term rewards in this world, but from that fact, the Buddha never drew the conclusion that those rewards justified breaking the precept (SN 42.13).

As for conflicting obligations, the texts tell of the case of a person who, finding that he’s about to be thrown into hell for breaking the precepts, pleads with the hell wardens for leniency:
He broke the precepts because of his social obligations to family, friends, or king.
Does he get any leniency?
No. The hell wardens throw him into hell even as he’s making his plea (MN 97).

The Buddha said that if you want to help others, you can provide them with food, clothing, shelter, or medicine as needed.
Better yet, you get them to follow the precepts, too (AN 4.99).
By this token, if you tell others that there are times when it’s their moral duty to break the precepts, you’re actually working for their harm.
If they act on your recommendation and are thrown into hell, will you be on hand to plead their case?
And will the hell wardens give you a hearing?


So when the texts tell us to stick with the precepts in all cases, they’re actually teaching us how to protect our long-term well-being.


This doesn’t mean that the precepts leave you totally defenseless against an enemy, just that they force you to think outside the box.
If you’re determined not to kill under any circumstances, that determination forces you to think in more creative ways to keep an adversary from taking advantage of you.
You learn methods of self-defense that fall short of killing.
You put more store in diplomacy and don’t look down on intelligent compromise.


• The ideals of the texts are for those who want to go straight to liberation undeterred:
They are the ones who should hold to the precepts no matter what, even being willing to die rather than to kill.
However, there has to be guidance for those who want to take the longer road to liberation, through many lifetimes, at the same time fulfilling their social obligations, such as the duty to kill in defense of their country.


Actually, the early texts do describe a slow route to liberation, and a prime feature of that route is holding to the precepts in all situations (AN 8.54).
Don’t do anything that would land you in the lower realms.


By this standard, it’s hard to see how an even slower route, one that allowed for theories of just war, would count as a route to liberation at all.
As the Buddha pointed out, if you’re in battle with the enemy, trying to kill them, your mind is immersed in ill will.
If you get killed at that point, your mind-state would take you to hell.
If you have the wrong view that what you’re doing is virtuous, you can go either to hell or to rebirth as an animal (SN 42.3).
Neither of these destinations lies in the direction of nibbāna.
It would be like flying from Las Vegas to San Diego via Yemen, with a long layover in Afghanistan, during which you’d probably forget where you were going to begin with.


• The texts are obsessed with the letter of the precepts, but it’s important not to let the letter get in the way of their spirit, which is to cause the least harm for the greatest number of people.
Sometimes you have to kill people to prevent them from doing greater harm.


This “spirit” is never expressed in the texts, and for good reason.
It assumes that there’s a clear way of calculating when doing a lesser evil will prevent a greater evil, but what clear boundary determines what does and doesn’t go into the calculus?
Can you discount the retaliation that will come from people who want to avenge your “lesser evil”?
Can you discount the people who take you as an example in committing their own ideas of what constitutes a lesser evil?
How many generations or lifetimes do you take into account?
You can’t really control the indirect effects of your action once it’s done;
you can’t tell for sure whether the killing you do will result in more or less killing than what you’re trying to prevent.
But what is for sure is that you’ve used your own body or your own speech in giving orders—things over which you do have control—to kill.


A principle that’s actually closer to the precepts, and allows for no misapplication, is that you never use other people’s misbehavior as justification for your own.
No matter what other people do, you stick to the precepts.


• Maybe the texts are hiding something.
Maybe the Buddha didn’t intend the precepts to be taken as absolutes.
There must have been times when kings came to consult with him on when war might be morally justified, but for some reason the texts never tell us what he said.


This conspiracy theory is probably the most dangerous argument of all.
Once it’s admitted as valid, you can turn the Dhamma into anything you want.
I personally find it hard to believe that, after painting the picture of the soldier destined for hell when dying in battle, the Buddha would have privately discussed with King Pasenadi the grounds on which, for reasons of state, he could rightly send people into that situation.


The texts tell us that he once told Pasenadi that if you break the precepts, then no matter how large your army, you leave yourself unprotected.
If you keep the precepts, then even if you have no army at all, you’re well protected from within (SN 3.5).
Was this teaching meant just for public consumption?
Are we to assume that the Buddha was a two-faced Buddha who taught a secret doctrine to kings so completely at odds with what he taught in public?


The Buddha had so many chances to make exceptions to the precept against killing, but he always stuck by his principles:
No intentional taking of life.
Period.
When you try to cast doubt on these principles, you’re working for the harm of many, leaving them unprotected when they try to determine what should and shouldn’t be done (AN 3.62).

That’s much worse than leaving them without a license to kill an aggressor, no matter how bad. ⏹️

8.4.2 – (2) Adinnā-dānā: no stealing

Adinnā-dānā veramaṇī,	stealing; abstaining (from it)

8.4.3 – (3) A-brahmacariya: celibacy

A-brahmacariyā veramaṇī —	Un-chastity; abstaining (from it)

AN 3.107 Ruṇṇa: wailing: in ariya's vinaya, singing=wailing, dancing=madness, laughing excessively = childish behavior AN 5.210 five benefits of sleeping with S&S (sati and sampajano) prevent emission of semen MN 41 expands a little bit on these 3 fold right action.

For lay people, instead of A-brahmacariya, Kāmesu-micchā-cāraṃ pahāya

MN 41: They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

8.4.4 – Karma and Rebirth

karma : kamma and rebirth MN 129 Bāla-paṇḍita: the fool & the pundit: what type of karma leads to animal, insect, hell rebirth, or wheel turning monarch, heaven, etc. MN 130 King Yama and divine messengers MN 135 basic workings of karma MN 136 more detailed and nuanced workings of karma

Fortune favors the virtuous

Fortune favors the virtuous :: True stories of karma, rebirth, illustrating karmic fruit ripening, often in dramatic and extraordinary fashion.

8.4.5 – misc.

SN 55.7 🔗does Buddhism have a golden rule, silver rule, or neither?

 

🔗Which is worse karmic consequence? Knowingly doing something evil, or unknowingly doing something evil?

 

AN 6.57 Chaḷābhijāti: 6 classes: the type of kamma and rebirth for 6 classes of people AN 6.59 Dārukammika: (name of householder): donating to worthy sangha members leads to rebirth in deva world b.than 2018 karma q&a https://www.dhammatalks.org/Archive/Writings/Ebooks/KarmaQAndA_181215.pdf AN 4.77 one can go mad pondering kamma vipaka made an effort to find the spots in the system of intentional action where the laws within the system allow for escape from intentional action: what he called the kamma that puts an end to kamma (AN 4.237).

8.5 - 👑 sammā-ājīvo: right livelihood

8.6 - 🏹 Sammā Vāyāmo: right effort

8.7 - 🐘Sammā-Sati: right remembering [of Dharma]

kāye kāyā-(a)nu-passī viharati	He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati	He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati	He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati	He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)	[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,	he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;	he should remove greed and distress regarding the world.

8.7.1 – 4sp1

kāye kāyā-(a)nu-passī viharati	He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,	he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;	he should remove greed and distress regarding the world.

8.7.2 – 4sp2

vedanāsu vedanā-(a)nu-passī viharati	He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,	he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;	he should remove greed and distress regarding the world.

8.7.3 – 4sp3

citte cittā-(a)nu-passī viharati	He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,	he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;	he should remove greed and distress regarding the world.

8.7.4 – 4sp4

dhammesu dhammā-(a)nu-passī viharati	He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,	he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;	he should remove greed and distress regarding the world.

8.7.10 – primer on ‘sati’

8.7.10.1 – Two ways in which sati ("mindfulness") is R.A.D.

http://notesonthedhamma.blogspot.com/2022/12/two-ways-in-which-sati-mindfulness-is.html Britannica Dictionary definition of RAD rad /ˈræd/ adjective radder; raddest [also more rad; most rad] US slang rad = very appealing or good example: The party was totally rad. [=awesome, cool] Two ways in which sati ("mindfulness") is R.A.D. Here's a mnemonic I came up with to help you remember a correct definition of "mindfulness", which is usually taught in a form that's watered down, distorted, or just completely wrong. Why is it taught wrong? 1. 'sati' is a loaded word. No single word is going translate and convey the full meaning. You will only know the meaning from studying many suttas on the subject. Similar to how "be good" is a vague and not very helpful teaching on its own. "Mindfulness" is similarly vague and not helpful. R.A.D. = (R)emembers to (A)pply the (D)harma. sati ("mindfulness") is R.A.D. What is the Dharma? The Buddha's teaching that leads to nirvana. Unless a specific Dharma is given in context, the default value of "Dharma", is the 4 frames of satipaṭṭhāna, as defined in SN 47.2 🐘Sammā-Sati: right remembering [of Dharma] kāye kāyā-(a)nu-passī viharati He lives continuously seeing the body as a body [as it truly is]. vedanāsu vedanā-(a)nu-passī viharati He lives continuously seeing sensations as sensations [as it truly is]. citte cittā-(a)nu-passī viharati He lives continuously seeing a mind as a mind [as it truly is]. dhammesu dhammā-(a)nu-passī viharati He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is]. (… elided refrain from each way…) [in each of the 4 ways of remembering]: ātāpī sampajāno satimā, he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma]. vineyya loke abhijjhā-do-manassaṃ; he should remove greed and distress regarding the world. When is Sati applied? All the time, all postures, all activities If you don't have the 'sati' switch flipped on all the time, you're in grave danger. ● SN 47.6 - 🔗🔊 6m, Sakuṇagghi: 🐦 (the) quail: always stay in 4sp🐘, to avoid death ● SN 47.7 - 🔗🔊 6m, Makkaṭa: 🐒 (the) monkey: always stay in 4sp🐘, to avoid death Another way in which sati ("mindfulness") is R.A.D. sati ("mindfulness") is R.A.D RAD definition #1: R.A.D. = (R)emembers to (A)pply the (D)harma. RAD definition #2: R.A.D. = (R)adical (A)lignment with the (D)harma The second definition of RAD works in to the fourth frame of satipaṭṭhāna: 4sp4 dhammesu dhammā-(a)nu-passī viharati He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is]. ātāpī sampajāno satimā, he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma]. vineyya loke abhijjhā-do-manassaṃ; he should remove greed and distress regarding the world. This means you bring your behavior, how you see, think, act, speak, in radical alignment with Dharma, which leads to peace, happiness, nirvana. Instead of doing what most people usually do, acting in ways in disharmony with Dharma that leads to fake happiness which is actually suffering, the obvious kinds of suffering, and endless rounds of rebirth. Dhp ⁸⁴ – (never wish for success by non-Dharmic means) ♦ 84. ♦ na atta-hetu na parassa hetu, Not for your own sake or that of another na puttam-icche na dhanaṃ na raṭṭhaṃ. desiring children, wealth, or nation, ♦ na iccheyya VAR a-dhammena samiddhim-attano, Never wish for success by non-Dharmic [unjust] means, sa sīlavā paññavā dhammiko siyā. rather, be virtuous, wise, and act [justly] in accordance with Dharma. Dhp ⁸⁶ - ♦ 86. ♦ ye ca kho sammadakkhāte, But those who act dhamme dhammā-(a)nu-vattino. according to the perfectly taught Dhamma ♦ te janā pāramessanti, will cross the realm of Death, maccudheyyaṃ suduttaraṃ. so difficult to cross.

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

step on a crack break your momma's back

“Step on a crack, break your momma's back” is a phrase said mostly by children in groups which acts a game. Group members, while walking on sidewalks or roads, must avoid stepping on cracks in the ground. A mistaken step might result in insults from the group or personal feelings of dishonoring one's mother.

What is the origin of the superstition stepping on cracks?

It's believed in the U.S. that stepping on a crack in the ground is considered bad luck. This superstition stems from one variation of an old children's rhyme that goes "step on a crack, break your momma's back." So if you don't want to break your mother's back, don't step on a crack!

what is: from the Dharma you depart, break the Buddha's heart

What is this? It's a game for all ages. It's just another way to say "do satipaṭṭhāna. all the time!", as the Buddha instructed. But many people aren't compelled by cold hard rationality, so from the Dharma you depart, break the Buddha's heart adds some emotional stakes to the same instruction. You wouldn't want to disappoint the Buddha, the arahants, and the noble sangha who kept a pure Dharma alive for 2500 years would you?

”Sati” should be “always on”, no off switch position

Anytime you don’t have the “sati” switch flipped in the “on” position, you are in grave danger. explicit reference to “grave danger” SN 47.6 Sakuṇagghi: simile of quail: always stay in 4sp (satipatthana), to avoid death SN 47.7 Makkaṭa: simile of monkey: always stay in 4sp, to avoid death Look at the 10 min. video for “how to find water in the desert with a monkey”. It is reminiscnent of SN 47.7. Is there a closer monkey simile in other suttas? https://drive.google.com/drive/folders/1-xQ-dmllWHsfScuHNE_P7Jze3uneu0w1?ogsrc=32 3 SN 47.20 Janapada-kalyāṇī: world beauty queen, man with sword, balance bowl of oil strongly implicit reference to “grave danger” AN 7.67 sati is the wise gate keeper. If he lets in the bad guys, danger and death! milder implicit sutta references to “grave danger” SN 46.53 Anytime is the right time for sati (sutta on balancing 7sb to counter 5niv) satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti. “As for mindfulness, I tell you, that serves every purpose.” 4sp = 4 sati-(u)patthana, i.e. 4 remembrance establishings. “Establishing” means the sati switch should always be flipped in the “on” position, never in the off posiiton. The word satipatthana appears in countless places, and sammā-sati, “right-remembering”, is often defined as 4sp. marana-sati closely related, but not the same marana-sati (death-remembering) is closely related, but many of those suttas dealing with marana-sati not quite making the point of immanent danger the moment sati is neglected. Look at the 10 min. video for “how to find water in the desert with a monkey”. It is reminiscnent of SN 47.7. Is there a closer monkey simile in other suttas? 🔗🎦 https://drive.google.com/drive/folders/1-xQ-dmllWHsfScuHNE_P7Jze3uneu0w1?ogsrc=32 3 maranasati is more like the “life is short” video (about 30 seconds long). The instructions at the end of that video “play hard” is a translation for “appamādena bhikkhave, sampādetha” (the last words of the buddha). the “jeep grim reaper” 30 second video commercial is a sublime rendition of how most people actually practice marana-sati. Death is coming? Who cares? Serve me up some more bhava-tanha and kāma-tanha! reference: https://notesonthedhamma.blogspot.com/2023/03/from-dharma-you-depart-break-buddhas.html

from the Dharma you depart, long term cases

DN 21^2.1 former servant girl reborn in heaven of 33, while former monks she served born in gandhabba realm serving the gods of 33. She reminds those former monks of Dharma, and they reform. (end of 8.7 - 🐘Sammā-Sati⏹️)

8.8 - 🌄 Sammā Samādhi: right undistractible-lucidity

Most often defined as 4 jhānas, such as in SN 45.8

8.8.1 - j1🌘 First Jhāna

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from sensuality,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.



TOC for details on first Jhāna in book Goldcraft

        Goldcraft ^4.3.1 j1🌘 First Jhāna
            Goldcraft ^4.3.1.1 vivicceva kāmehi = judicious-seclusion from sensual pleasures
            Goldcraft ^4.3.1.1.5 viveka = judicious-seclusion, discriminative separation
            Goldcraft ^4.3.1.1.6 kāma = desire for sensual pleasure
            Goldcraft ^4.3.1.2 vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas
            Goldcraft ^4.3.1.3 sa-vitakkaṃ sa-vicāraṃ =with directed-thought and evaluation
            Goldcraft ^4.3.1.4 viveka-jaṃ pīti-sukhaṃ = rapture and pleasure born from judicious-seclusion
            Goldcraft ^4.3.1.5 paṭhamaṃ jhānaṃ upasampajja viharati =
he attains and lives in first jhāna
            Goldcraft ^4.3.1.6 MN 78 right effort purifying first jhana
            Goldcraft ^4.3.1.7 AN 4.14 right effort part 2, removes “wrong” version of right-resolve
            Goldcraft ^4.3.1.8 physical body in bliss
            Goldcraft ^4.3.1.9 KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
            Goldcraft ^4.3.1.12 first jhāna is easy! holistic, easily accessible, gradual samādhi
            Goldcraft ^4.3.1.13 Speech ceasing in first jhāna
            Goldcraft ^4.3.1.15 Ekaggata jhāna factor allows “hearing” in jhāna


8.8.2 - j2🌗 Second Jhāna

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.



TOC for details on Second Jhāna in book Goldcraft

        Goldcraft ^4.3.2 j2🌗 Second Jhāna
            Goldcraft ^4.3.2.1 vitakka + vicāra = directed-thought and evaluation
            Goldcraft ^4.3.2.2 vūpasamā = subsiding
            Goldcraft ^4.3.2.3 ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence
            Goldcraft ^4.3.2.4 cetaso ekodi-bhāvaṃ = his mind becomes singular in focus
            Goldcraft ^4.3.2.6 a-vitakkaṃ a-vicāraṃ = without directed-thought and evaluation
            Goldcraft ^4.3.2.7 samādhi-jaṃ pīti-sukham = [mental] rapture and [physical] pleasure
            Goldcraft ^4.3.2.8 dutiyaṃ jhānaṃ upasampajja viharati = he attains and lives in second jhāna
            Goldcraft ^4.3.2.40 👑😶 Noble Silence, ariyo vā tuṇhī-bhāvo
            Goldcraft ^4.3.2.50 2nd jhāna misc.


8.8.3 - j3🌖 Third Jhāna

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.



TOC for details on third Jhāna in book Goldcraft

        Goldcraft ^4.3.3 j3🌖 Third Jhāna
            Goldcraft ^4.3.3.1 pītiyā ca virāgā = With [mental] rapture fading
            Goldcraft ^4.3.3.2 👁upekkhako ca viharati = he lives equanimously observing
            Goldcraft ^4.3.3.3 sato ca sam-pajāno = he is a rememberer and lucid discerner
            Goldcraft ^4.3.3.4 sukhañca kāyena paṭi-saṃ-vedeti = senses pleasure with body
            Goldcraft ^4.3.3.5 yaṃ taṃ ariyā ācikkhanti = the noble ones praise this
            Goldcraft ^4.3.3.6 ‘upekkhako satimā sukha-vihārī’ = "He lives happily.…"
            Goldcraft ^4.3.3.7 tatiyaṃ jhānaṃ upasampajja viharati = he attains and lives in third jhāna.
            Goldcraft ^4.3.3.22 3rd jhāna misc.