ļ»æ

4šŸ‘‘ā˜ø Cattāri Ariya-saccaį¹ƒ å››č–č«¦

4šŸ‘‘ā˜ø ā†’ šŸ›ļø ā†’ only 1 wayā€    ļ»æšŸ”
ļ»æ 1: ā€œI teach only one thingā€¦ā€
    only 1 wayā€ 1.1
4: Four Noble Truths
    only 1 wayā€ 4.1 ... only 1 wayā€ 4.4
7: Seven awakening factors
    only 1 wayā€ 7.1 ...only 1 wayā€ 7.7
8: Noble eightfold path
    only 1 wayā€ 8.1 ... only 1 wayā€ 8.8
Notable chapters
    only 1 wayā€ 24.99 lucid24.org user manual
    only 1 wayā€ 24.100 Epilogue: Thereā€™s only one way, to rock

TOC in more detail

4: Four Noble Truths
only 1 wayā€ 4.1 ā€“ Dukkha šŸ’©: Pain-(&-Suffering) 苦
only 1 wayā€ 4.2 ā€“ Dukkha-samudayaį¹ƒ šŸ’©šŸ£: Pain-(& Suffering)'s-origination 集
only 1 wayā€ 4.3 - Dukkha- šŸ’©šŸš«nirodhaį¹ƒ ę»…: Pain-&-Suffering's-cessation
only 1 wayā€ 4.4 ā€“ Dukkha-nirodha-gāminÄ« paį¹­ipadā 道: Pain-(&-Suffering)'s-cessation;-way (of) practice
7: Seven awakening factors
only 1 wayā€ 7.1 - šŸ˜ sati-sam-bojjh-aį¹…gaį¹ƒ: remembrance [of Dharma]
only 1 wayā€ 7.2 - šŸ’­šŸ•µļø Dhamma-vicaya-sam-bojjh-aį¹…gaį¹ƒ: Investigation of Dharma
only 1 wayā€ 7.3 - ā˜€ļø viriya sam bojjh-aį¹…gaį¹ƒ: Vigor
only 1 wayā€ 7.4 - šŸ˜PÄ«ti sam bojjh-aį¹…gaį¹ƒ: Joy...Rapture
only 1 wayā€ 7.5 - šŸŒŠ passaddhi-sam-bojjh-aį¹…gassa: Pacification
only 1 wayā€ 7.6 - šŸŒ„ samādhi-sam-bojjh-aį¹…ga: Undistractible-lucidity
only 1 wayā€ 7.7 ā€“ šŸ›†šŸ‘ upekkha sam bojjh-aį¹…gaį¹ƒ = equanimous-observation
8: Noble eightfold path
only 1 wayā€ 8.1 - Sammā-diį¹­į¹­hi: right view 1šŸ‘
only 1 wayā€ 8.2 - Sammā-saį¹…kappo: right resolve 2šŸ’­
only 1 wayā€ 8.3 - Sammā-vācā: right speech 3šŸ’¬
only 1 wayā€ 8.4 - Sammā-kammanto: right action 4šŸƒ
only 1 wayā€ 8.5 - šŸ‘‘ sammā-ājÄ«vo: right livelihood 5šŸ‘‘
only 1 wayā€ 8.6 - Sammā Vāyāmo: right effort 6šŸ¹
only 1 wayā€ 8.7 - Sammā-Sati: right remembering [and applying Dharma] 7šŸ˜
only 1 wayā€ 8.8 - šŸŒ„ Sammā Samādhi: right undistractible-lucidity 8šŸŒ„

complete TOC

ļ»æ     o 1.1 ā€“ ā€œI teach only one thingā€¦ā€
    o 1.2 ā€“ only one way, but multiple entry points
                o 1.2.64 ā€“ MN 64 says four jhānas is the path that leads to nirvana!
    o 1.3 ā€“ upekkha, viveka, TITWOW syndrome
            o 1.3.7 ā€“ how can 7 factors lead to awakening if ā€˜upekkhaā€™ is just ā€˜equanimityā€™?
o 4.1 ā€“ Dukkha šŸ’©: Pain-(&-Suffering) 苦
o 4.2 ā€“ Dukkha-samudayaį¹ƒ šŸ’©šŸ£: Pain-(& Suffering)'s-origination 集
            o 4.2.1 ā€“ kāma-taį¹‡hā: craving for sensuality
            o 4.2.2 ā€“ bhava-taį¹‡hā: craving for becoming
            o 4.2.3 ā€“vi-bhava-tanha: craving for non-becoming
            o 4.2.10 ā€“ misc. topics on second noble truth
o 4.3 - Dukkha- šŸ’©šŸš«nirodhaį¹ƒ ę»…: Pain-&-Suffering's-cessation
            o 4.3.10 - misc. Dukkha Nirodha
                o 4.3.10.1 - self test for arahantship
                o 4.3.10.2 - Stream entry
                o 4.3.10.2.2 ā€“ once returner
                o 4.3.10.2.3 ā€“ non returner
                o 4.3.10.2.4 ā€“ arahant
                o 4.3.10.3 - The term 'nibbana' (nirvana)
                o 4.3.10.4 - difference between ceto and paƱƱa vimutti
                o 4.3.10.5 - What is ubhato-bhāga-vimuttā: liberated both ways?
                o 4.3.10.50 - Relevant Suttas on third noble truth and nirvana
o 4.4 ā€“ Dukkha-nirodha-gāminÄ« paį¹­ipadā 道: Pain-(&-Suffering)'s-cessation;-way (of) practice
o 7.1 - šŸ˜ sati-sam-bojjh-aį¹…gaį¹ƒ: remembrance [of Dharma]
o 7.2 - šŸ’­šŸ•µļø Dhamma-vicaya-sam-bojjh-aį¹…gaį¹ƒ: Investigation of Dharma
o 7.3 - ā˜€ļø viriya sam bojjh-aį¹…gaį¹ƒ: Vigor
o 7.4 - šŸ˜PÄ«ti sam bojjh-aį¹…gaį¹ƒ: Joy...Rapture
o 7.5 - šŸŒŠ passaddhi-sam-bojjh-aį¹…gassa: Pacification
o 7.6 - šŸŒ„ samādhi-sam-bojjh-aį¹…ga: Undistractible-lucidity
o 7.7 ā€“ šŸ›†šŸ‘ upekkha sam bojjh-aį¹…gaį¹ƒ = equanimous-observation
    o 7.7.2 - šŸ›†šŸ‘ Upekkha in the šŸŒ–šŸŒ•Jhānas
    o 7.7.3 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ļø
        o 7.7.3.10 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ leads to awakening, not passive indifference
            o 7.7.3.10.1 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ with Snp 5
    o 7.7.4 - šŸ›†šŸ‘ Upekkha as one of the ā˜®ļø4bv (brahma vihāra)
    o 7.7.5 - šŸ›†šŸ‘ Upekkha indriya, vedana
    o 7.7.6 - V&VšŸ’­ &UšŸ›†šŸ‘
    o 7.7.7 - UpekkhašŸ›†šŸ‘ without V&VšŸ’­ : manas-ān-upekkhitā
    o 7.7.8 ā€“ upekkha ā€“ Misc.
        o 7.7.8.1 ā€“ upekkha dictionary def.
        o 7.7.8.5 ā€“ adhi + upekkha: all search results for ā€˜ajjhupekkhā€™
o 8.1 - Sammā-diį¹­į¹­hi: right view 1šŸ‘
o 8.2 - Sammā-saį¹…kappo: right resolve 2šŸ’­
    o 8.2.1 - Renunciation-resolve
    o 8.2.2 - Non-ill-will-resolve
    o 8.2.3 - Non-harmfulness-resolve
o 8.3 - Sammā-vācā: right speech 3šŸ’¬
    o 8.3.1 ā€“ lying; abstaining (from it)
    o 8.3.2 - Divisive-speech; abstaining (from it)
    o 8.3.3 ā€“ Abusive-speech; abstaining (from it)
    o 8.3.4 ā€“ Idle-chatter; abstaining (from it)
    o 8.3.10 - Sutta passages clarifying right speech
    o 8.3.20 ā€“ Misc.
        o 8.3.20.1 ā€“ Above all, donā€™t lie to yourself
        o 8.3.20.2 - šŸ’ŽšŸ· pearls before swine.
        o 8.3.20.3 ā€“ oral tradition
o 8.4 - Sammā-kammanto: right action 4šŸƒ
    o 8.4.1 ā€“ (1) Pāį¹‡Ä-atipātā: no killing
        o 8.4.1.6 ā€“ Killing in a just war? - Thanissaro essay 2022
    o 8.4.2 ā€“ (2) Adinnā-dānā: no stealing
    o 8.4.3 ā€“ (3) A-brahmacariya: celibacy
            o 8.4.3.100.1 ā€“ what does brahmacariya (celibacy) look like?
    o 8.4.4 ā€“ Karma and Rebirth
    o 8.4.5 ā€“ misc.
o 8.5 ā€“ sammā-ājÄ«vo: right livelihood 5šŸ‘‘
            o 8.5.1 ā€“ micchā-ājÄ«vo: what constitutes wrong livelihood
            o 8.5.2 ā€“ sammā-ājÄ«vo: what constitutes right livelihood
o 8.6 - Sammā Vāyāmo: right effort 6šŸ¹
o 8.7 - Sammā-Sati: right remembering [and applying Dharma] 7šŸ˜
    o 8.7.1 ā€“ 4sp1
            o 31 body parts is preeminent
    o 8.7.2 ā€“ 4sp2
    o 8.7.3 ā€“ 4sp3
    o 8.7.4 ā€“ 4sp4
            o 8.7.10 ā€“ primer on ā€˜satiā€™
                o 8.7.10.1 ā€“ Two ways in which sati ("mindfulness") is R.A.D.
            o 8.7.20 ā€“ sati is ON 24/7: from the Dharma you depart, break the Buddha's heart
            o 8.7.25 ā€“ Buddha arranges marriage for his daughter sati
o 8.8 ā€“ Sammā Samādhi: right undistractible-lucidity 8šŸŒ„
    o 8.8.1 - j1šŸŒ˜ First Jhāna
    o 8.8.2 - j2šŸŒ— Second Jhāna
    o 8.8.3 - j3šŸŒ– Third Jhāna
    o 8.8.4 - j4šŸŒ• Fourth Jhāna
o 24 -
    o 24.99 ā€“ lucid24.org user manual
    o 24.100 ā€“ Epilogue: Thereā€™s only one way, to rock
o 100 ā€“ commentary

ā˜øLucid 24: Thereā€™s only one way, to rock

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1.1 ā€“ ā€œI teach only one thingā€¦ā€

ļ»æ

only šŸ’©&šŸš«: "I Teach Only Suffering and the End of Suffering"

MN 22 'Pubbe cāhaį¹ƒ, bhikkhave, etarahi ca dukkhaƱc-eva paƱƱāpemi, dukkhassa ca nirodhaį¹ƒ.'
'Previously and now, monks, I teach only dukkha and dukkha's cessation.'
There are two meanings of that statement:
1. The places in the suttas where that occurs, skeptics are asking about the soul, what happens after death, and is it annihilated. The Buddha's response says it's only dukkha that ceases, nothing about souls.
2. Closely related to HOL šŸ‚ principle. The Buddha only taught ā˜øDharma for the realization of nirvana, did not get involved with unimportant Dharmas and dharmas of worldly matters and ultimately meaningless metaphysical questions.



ļ»æ

HOL šŸ‚: Handful Of Leaves Principle

SN 56.31: The HOL principle is that the Buddha only taught ā˜øDharma, a tiny subset of his vast knowledge of Dharmas and dharmas. He did not teach the rest because they werenā€™t essential to realizing nirvana.



1.2 ā€“ only one way, but multiple entry points

ļ»æ

slurpšŸ„¤ : A key word or phrase that pulls in several principles

slurp (verb or noun): a loud sucking sound made while eating or drinking.
ex1: "she drank it down with a loud slurp"

slurp (in some computer programming languages): To read in a large file of data into a single named variable.



4šŸ‘‘ā˜ø 4th truth slurps in noble eightfold path šŸ‘‘8ā˜ø
1šŸ‘ right view slurps in 4 noble truths 4šŸ‘‘ā˜ø
sati, stealthily slurps in the 4 most important factors of noble eightfold path.
Sati = the 4spšŸ˜ satipaį¹­į¹­hāna formula.
The sampajāno, slurps in the paƱƱa indriya wisdom factor, equivalent to right view.
ātāpi slurps in vīriya indriya equivalent to right effort
vineyya lokeā€¦ clause is a reference to abandoning 5 hindrances 5nivā›… , putting you right in the doorway of first jhāna, which is right samādhi undistractible-lucidity

1.2.64 ā€“ MN 64 says four jhānas is the path that leads to nirvana!
MN 64 is especially interesting, because at first glance four jhānas doesnā€™t seem to have an obvious recursion back to 4 noble truths, or noble eightfold path in the same direct way the previous example slurps.
So where is it slurping it in?
3rd and fourth jhāna, have sati, sampajāno, and upekkha
As we showed with sati, it slurps in the 4 most important factors of the noble eightfold path,
so that alone would show why 4 jhānas is a complete path to nirvana.
But there are other ways in.
In fourth jhāna, it says, ā€˜upekkha sati pāri-suddhimā€™:
Thatā€™s a reference to the hidden dragon, the 7 factors of awakening SN 46.1.
Sati is the first factor, upekkha is the 7th.
So 4th jhāna isnā€™t just saying the 1st and 7th factors are purified, itā€™s saying all 7 factors are purified, making your samādhi qualified to realize nirvana.
Another way in from 4 jhānas, is through viveka in first jhāna.
viveka, commonly mistranslated as ā€˜seclusionā€™, really means discernment/wisdom and seclusion.
So the joy of first jhāna is not just because youā€™re temporarily secluded from the 5 hindrances and especially sensuality.
The joy of viveka, the really important part, is that itā€™s because your right view and discernment have recognized that the bliss of choosing renunciation over the bliss of coarse sensual pleasures is surperior.
Itā€™s this superior joy based on right view that launches you deeper into the higher samādhis sustainably.
A joy thatā€™s strictly based on seclusion, is unstable. For example, someone meditates in a breath nimitta or earth kasina, and they enter a disembodied frozen stupor.
Theyā€™re blissed out because of excitement at attaining a difficult exercise in samatha kung fu, that very few people can do.
Thatā€™s not the joy of first jhāna the Buddha was talking about.
The true joy of viveka, is because youā€™ve developed the right view to see dukkha clearly enough that you prefer the jhānic joys of renunciation over the impermanent, unreliable unstable pleasures of the 5kg five cords of sensual pleasure, and even see the limitations of the joys of Vism.ā€™s redefined ā€œjhānaā€.

Idhānanda, bhikkhu upadhi-vivekā akusalānaį¹ƒ dhammānaį¹ƒ pahānā sabbaso kāyaduį¹­į¹­hullānaį¹ƒ paį¹­ippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati.
Itā€™s when a monkā€”due to the judicious-seclusion from attachments, the giving up of unskillful Dharmas, and the complete settling of physical discomfortā€”quite judiciously-secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of judiscious-seclusion, while directing-thought and evaluation.

1.3 ā€“ upekkha, viveka, TITWOW syndrome

TITWOW Syndrome

1.3.7 ā€“ how can 7 factors lead to awakening if ā€˜upekkhaā€™ is just ā€˜equanimityā€™?

studying this section carefully: only 1 wayā€ 7.7.3.10 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ leads to awakening, not passive indifference
makes it clear upekkha is not a passive attitude of equanimity, but an active state of samādhi that discerns reality in a penetrating way, that can lead to nirvana, full awakening, full enlightenment.

studying viveka , especially in light of how MN 64 uses viveka in jhāna (only 1 wayā€ 1.2.64),
will yield similar insights in regard to TITWOW syndrome.
Itā€™s not just seclusion.
There are a number of passages where ā€˜vivekaā€™ must include the pre-Buddhist ā€˜vivekaā€™ definition of discernment/discrimination/understanding/wisdom.

so when the bojjhanga formula (7 factors of awakening)
refer to ā€˜vivekaā€™, that can not be seclusion, or at least, not just seclusion devoid of penetrating insight that led one to consciously decide to seclude oneself from unskillful Dharmas.

upekkhā-
(the) Equanimous-Observation-
-sam-bojjh-aį¹…gaį¹ƒ
-***-awakening-factor;
bhāveti
Develop (that)!
Viveka-nissitaį¹ƒ
judicious-seclusion (is) necessary,
Vi-rāga-nissitaį¹ƒ
Dis-passion (is) necessary,
Nirodha-nissitaį¹ƒ
cessation (is) necessary,
Vossagga-pariį¹‡Ämiį¹ƒ, (synonym for nirvana here)
relinquishment (is what it) matures (into).
If we use bad one word translations people usually choose for viveka and upekkha
Then the same passage above, instead of depending on right-view, discernment faculty to exercise (viveka) judicious-seclusion that leads to the equanimous-observation (upekkha) factors that exercises vipassana to realize nirvana, weā€™d instead get:
depending on secluded isolation (viveka), that leads to the equanimity (of calm indifference).
Does that sound like enlightenment to you?
How do you get from indifference to awakening?
A jelly sandwich is not a peanut butter and jelly sandwich.
viveka in the jhānas and 7 awakening factors is not just ā€˜seclusionā€™.
upekkha is not just ā€˜equanimityā€™.

4.1 ā€“ Dukkha šŸ’©: Pain-(&-Suffering) 苦

SN 56.11 defines it as

Idaį¹ƒ kho pana, bhikkhave,
" this indeed, (and)-furthermore, monks,
dukkhaį¹ƒ ariya-saccaį¹ƒā€”
(is) suffering, (as a) noble-truth:
jāti-pi dukkhā,
Birth is suffering,
jarā-pi dukkhā,
aging is suffering,
byādhi-pi dukkho,
disease is suffering,
maraį¹‡am-pi dukkhaį¹ƒ,
death is suffering.
ap-piyehi sam-pa-yogo dukkho,
(the) un-beloved; association-(with-them is) suffering.
piyehi vip-pa-yogo dukkho,
(the) beloved; dis-association-(with-them is) suffering.
yamp-icchaį¹ƒ na labhati tampi dukkhaį¹ƒā€”
that-(which is)-wished-(for); not getting (it) also (is) suffering.
saį¹ƒkhittena paƱc-upādānak-khandhā dukkhā.
In-short, (the) five-clinging-aggregates (are) suffering.
SN 56.11 : saį¹ƒkhittena paƱc-upādānak-khandhā dukkhā.
In-short, (the) five-clinging-aggregates (are) suffering.

5uk = šŸ’©

ļ»æ1. RÅ«pa (form)
2. Vedana (feelings/experienced-sensations)
3. SaƱƱa (perceptions)
4. Saį¹…-khārā (co-activities)
5. ViƱƱāį¹‡a (consciousness)

SN 56.14 first noble truth expressed as 6 internal sense bases
(instead of standard 5uk)
ā€œkatamaƱca, bhikkhave, dukkhaį¹ƒ ariyasaccaį¹ƒ?
ā€˜cha ajjhattikāni āyatanānÄ«ā€™ tissa vacanÄ«yaį¹ƒ.
katamāni cha?
cakkh-āyatanaį¹ƒ, sot-āyatanaį¹ƒ, ghān-āyatanaį¹ƒ,
jivh-āyatanaį¹ƒ, kāy-āyatanaį¹ƒ, man-āyatanaį¹ƒ. ā€”
idaį¹ƒ vuccati, bhikkhave, dukkhaį¹ƒ ariyasaccaį¹ƒ.

AN 4.14 six sense bases operating
cakkhunā rÅ«paį¹ƒ disvā | With-the-eye, [visible]-form (he) sees.
sotena saddaį¹ƒ sutvā | With-the-ear, sounds (he) hears.
ghānena gandhaį¹ƒ ghāyitvā | With-the-nose, odors (he) smells.
jivhāya rasaį¹ƒ sāyitvā | With-the-tongue, flavors (he) tastes
kāyena phoį¹­į¹­habbaį¹ƒ phusitvā | With-the-body (kāya ), tactile-sensations (he) senses.
manasā dhammaį¹ƒ viƱƱāya | With-the-mind, ideas (he) cognizes.



SN 56.11 The First Sermon, 1st NT has coventional aspects

SN 56.13 bare 4NT STED def, 1st NT just 5uk (paƱc-upādānak-khandhā)

SN 56.14 same as 56.13, except 1st NT is 6 sense bases instead of 5uk

MN 13 - šŸ”—šŸ”Š Mahā-dukkha-k-khandha: great {mass of} suffering: A thorough exploration of sensual pleasures:
There are ascetics and brahmins who donā€™t truly understand sensual pleasuresā€™ gratification, drawback, and escape in this way for what they are. Itā€™s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.

MN 14 CÅ«įø·aĀ­dukkhaĀ­k-khandha: Without ability to do jhānas, even Buddha and ariya would find sensual pleasures tempting.

relationship between dukkha and loka (world)
AN 4.46
ā€œI say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn. Yet I say that without having reached the end of the world there is no making an end of suffering. It is in this fathom-long body endowed with perception and mind that I proclaim (1) the world, (2) the origin of the world, (3) the cessation of the world, and (4) the way leading to the cessation of the world.ā€ [49]

300The end of the world can never be reached

by means of traveling [across the world];

yet without reaching the worldā€™s end

there is no release from suffering.

4.2 ā€“ Dukkha-samudayaį¹ƒ šŸ’©šŸ£: Pain-(& Suffering)'s-origination 集

SN 56.11 defines it as

Idaį¹ƒ kho pana, bhikkhave,
" this indeed, (and)-furthermore, monks,
dukkha-samudayaį¹ƒ ariya-saccaį¹ƒā€”
(is) suffering's-origination (as a) noble truth-
yāyaį¹ƒ taį¹‡hā ponob-bhavikā
the craving (that makes for) further-becoming ā€”
Nandi-rāga-sahagatā
delight-(and)-passion -accompanies (it),
tatra-tatrā-(a)bhi-nandinī,
[now] here,-[now]-there-,highly-delighting (in it),
seyyathidaį¹ƒā€”
that is,
kāma-taį¹‡hā,
sensual-pleasure; craving-for (it).
bhava-taį¹‡hā,
becoming; craving-for (it).
vi-bhava-taį¹‡hā.
non-becoming; craving-for (it).

4.2.1 ā€“ kāma-taį¹‡hā: craving for sensuality

see kāma šŸ’˜šŸ’ƒā€

4.2.2 ā€“ bhava-taį¹‡hā: craving for becoming

wanting particular states of becoming.
Both short (moment to moment) and long term (states of existence in far future, future lifetime rebirths, etc.)
Example, in the Buddhaā€™s instruction on proper way to eat, one wishes to ā€˜becomeā€™ blameless and comfortable.

4.2.3 ā€“vi-bhava-tanha: craving for non-becoming

craving for the various states of short and long term existence from previous section 4.2.2 to end.
For example youā€™re a butcher and you wish not to become a butcher anymore.
Youā€™re hungry, you wish to become not hungry.
Youā€™re bored, you wish to become not bored.

4.2.10 ā€“ misc. topics on second noble truth

SN 56.14

SN 12.43 the 12ps are origination of dukkha

SN 56: ā˜ø4nt is the main subject in this samyutta
AN 8.83:
(1) all dhamma-[things] are rooted in desire (chanda-mūlakā).
(2) They come into being through attention.(manasi-kāra-sambhavā)
(3) They originate from contact.
(4) They converge upon feeling.
(5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core.ā€™ ļ»æ

4.3 - Dukkha- šŸ’©šŸš«nirodhaį¹ƒ ę»…: Pain-&-Suffering's-cessation

SN 56.11 defines it as

Idaį¹ƒ kho pana, bhikkhave,
" this indeed, (and)-furthermore, monks,
dukkha-nirodhaį¹ƒ ariya-saccaį¹ƒā€”
is suffering's-cessation (as a) noble-truth:
yo tassā-yeva taį¹‡hāya
that very craving;
A-sesa-virāga-nirodho
(its) non-remainder, fading, (and) cessation,
cāgo paį¹­i-nissaggo
renunciation, relinquishment,
mutti an-ālayo.
release, (and) un-attachment

4.3.10 - misc. Dukkha Nirodha

4.3.10.1 - self test for arahantship
SN 12.26 12 questions to self test for arahantship

similarly, SN 35.136 / SN 35.153. Is There a Method?

atthinukhopariyāyasuttaį¹ƒ (SN 35.136),
ā€œIs there a method of exposition, bhikkhus, by means of which a bhikkhuā€”
apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it
can declare final knowledge thus:
ā€˜Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of beingā€™?ā€

4.3.10.2 - Stream entry
AN 9.12: Buddha didnā€™t want to teach about stream entry to prevent opposite of assiduity/a-p-pamāda šŸ˜šŸ¾ā€ , butā€¦ ā€œThese nine persons, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. Sāriputta, I had not been disposed to give this Dhamma exposition to the bhikkhus, bhikkhunis, male lay followers, and female lay followers. For what reason? I was concerned that on hearing this Dhamma exposition, they might take to the ways of heedlessness. However, I have spoken this Dhamma exposition for the purpose of answering your question.ā€

AN 10.63
AN 10.64
SN 55 whole chapter on stream entry

ā˜øDhamma-cakkhu: Dharma eye
attainment of which signals stream entry.
See šŸ”—essay by B. Thanissaro.

4.3.10.2.2 ā€“ once returner
4.3.10.2.3 ā€“ non returner
SN 12.68 someone as him if heā€™s an arahant, heā€™s says, ā€œnot yetā€, using simile of someone who sees water at bottom of well, but canā€™t touch it yet, but knows with right wisdom thereā€™s water there.

4.3.10.2.4 ā€“ arahant
4.3.10.3 - The term 'nibbana' (nirvana)
Ajahn Lee Cmy. on 4 path attainments
šŸ”—Ajahn Lee, 'Craft of the Heart' ending chapters are his commentary on 4 path attainments (stream entry... arahant).
Epithets for Nirvana
List compiled by B.Ƒānatusita
Nirvana described in more detail
etaį¹ƒ santaį¹ƒ etaį¹ƒ paį¹‡Ä«taį¹ƒ (this is peaceful, this is exquisite)
KN Ud 8.1 to KN Ud 8.4

4.3.10.4 - difference between ceto and paƱƱa vimutti
AN 10.20
ā™¦ ā€œkathaƱca, bhikkhave, bhikkhu suvimuttacitto hoti? idha, bhikkhave, bhikkhuno rāgā cittaį¹ƒ vimuttaį¹ƒ hoti, dosā cittaį¹ƒ vimuttaį¹ƒ hoti, mohā cittaį¹ƒ vimuttaį¹ƒ hoti. evaį¹ƒ kho, bhikkhave, bhikkhu suvimuttacitto hoti.
(9) ā€œAnd how is a bhikkhu well liberated in mind? Here, a bhikkhuā€™s mind is liberated from lust, hatred, and delusion. It is in this way that a bhikkhu is well liberated in mind.

ā™¦ ā€œkathaƱca, bhikkhave, bhikkhu suvimuttapaƱƱo hoti? idha, bhikkhave, bhikkhu ā€˜rāgo me pahÄ«no ucchinnamÅ«lo tālāvatthukato anabhāvaį¹ƒkato āyatiį¹ƒ anuppādadhammoā€™ti pajānāti, doso me pahÄ«no ... pe ... ā€˜moho me pahÄ«no ucchinnamÅ«lo tālāvatthukato anabhāvaį¹ƒkato āyatiį¹ƒ anuppādadhammoā€™ti pajānāti. evaį¹ƒ kho, bhikkhave, bhikkhu suvimuttapaƱƱo hoti.
150(10) ā€œAnd how is a bhikkhu well liberated by wisdom? [32] Here, a bhikkhu understands: ā€˜I have abandoned lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; I have abandoned hatred ā€¦ abandoned delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.ā€™ It is in this way that a bhikkhu is well liberated by wisdom.

4.3.10.5 - What is ubhato-bhāga-vimuttā: liberated both ways?
https://notesonthedhamma.blogspot.com/2024/02/ubhato-bhaga-vimutta-liberated-both.html
short answer: An arahant who has not only 4 jhānas, but also formless attainments.
An arahant who is only wisdom liberated (paƱƱa vimutti) only has 4 jhānas.

comprehensive answer:
MN 64 categorically states arhantship or nonreturner not possible without 4 jhānas
ā€ƒ ā€ƒ MN 64.7 - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)
ā€ƒ ā€ƒ MN 64.8 - (difference between ceto-vimutti and paƱƱa vimutti)

all the suttas (10) that talk about 'liberated' both ways
ubhato-bhāga-vimuttā: liberated both ways (10 suttas)

AN 2.48 just talks about assemblies with true Dharma and spirituality and those without
AN 7.56 talks about how arahant after death can't be seen by humans or gods
AN 8.22 just list of 7, when gods tell Buddha about type of assembly
AN 9.47 need all 9 attainments to be freed both ways in "definitive sense"
The first 8 attainments only "qualified sense"
DN 15 liberated both ways must have all 8 vimokkha (which includes formless)
DN 28 just named as part of list of 7
DN 33 just named as part of list of 7 persons worthy of a religious donation
MN 65 doesn't shed any light
MN 70 explicit in saying they have to have formless attainments
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? ā€Š
And what person is freed both ways?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rÅ«pe āruppā te kāyena phusitvā viharati paƱƱāya cassa disvā āsavā parikkhÄ«į¹‡Ä honti. ā€Š
Itā€™s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.
MN 70 peaceful liberations (santā vimokkhā, or vihāra) is a synonym for formless attainmnents, not 4 jhānas)
MN 70 paƱƱa vimutti liberated by wisdom doesn't have formless attainment
Katamo ca, bhikkhave, puggalo paƱƱāvimutto? ā€Š
And what person is freed by wisdom?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rÅ«pe āruppā te na kāyena phusitvā viharati, paƱƱāya cassa disvā āsavā parikkhÄ«į¹‡Ä honti. ā€Š
Itā€™s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.
From other suttas like MN 64, we know 4 jhānas are non negotiable requiremnets for arahantship

SN 8.7 of 500 arahants, 60 freed both ways
ā€œThere is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize.
ImesaƱhi, sāriputta, paƱcannaį¹ bhikkhusatānaį¹ saį¹­į¹­hi bhikkhÅ« tevijjā, saį¹­į¹­hi bhikkhÅ« chaįø·abhiƱƱā, saį¹­į¹­hi bhikkhÅ« ubhatobhāgavimuttā, atha itare paƱƱāvimuttāā€ti. ā€Š
For of these five hundred monks,
sixty have the three knowledges,
sixty have the six direct knowledges,
sixty are freed both ways,
and the rest are freed by wisdom.ā€

4.3.10.50 - Relevant Suttas on third noble truth and nirvana
MN 38, MN 39: shorter and longer discourses on tanha ending khaya
Why is samma sambuddha called that?
What is the difference between Buddhas and Arahants?
see SN 22.58 Sammāsambuddha Sutta ļ»æ

Immeasurability and Ineffability

Dhp 92-93 hard to trace path of birds in sky
Dhp 179 buddha has no tracks
Dhp 216 ish: without no craving no grief or fear
KN Snpā€ 1.12 qualities of arahant sage
MN 22, MN 72, MN 98, AN 3.115, SN 44.1 cannot trace tathagata/arahant even while alive
SN 22.86
AN 11.9, SN 22.79 can't trace the arahant's jhana
SN 6.7-8
MN 116 past parinibbuto buddhas are limitless
KN Ud 2.10
SN 4.19 [last verse line]

More on the ineffability side but hard to sort exactly:

AN 4.173-4 something else nor nothing else exists after parinibbana, cannot be described and any
attempt is papanca.
KN Snpā€ 5.7 Don't exist in a state of eternal wellness, nor do they not exist, nothing can be said when
all things cease.
SN 36.12 cannot reckon arahant when the body breaks up
SN 44.11
DN 15
KN Ud 8.10 very clear parallel to the fire simile and very clearly contradicts some of the common
interpretations

Cataphatic Descriptions of Nibbana

Cataphatic = in postive terms, what nirvana ā€œisā€
Apophatic = in negative terms, what nirvana ā€œis notā€

KN Thag 3.16, KN Ud 8.10 acalam sukham
KN Snpā€ 1.11, KN Snpā€ 5.9, theragatha opening verse, KN Thag 2.46, KN Thig 5.7, SN 22.95, Dhp 225 padamaccutam
SN 45 list of names for nibbana, many are cataphatic.
KN Iti 2.43 dhuva (stable/permanent), atakkavacara (beyond scope of reason)
KN Ud 1.10 both cataphatic and apophatic
AN 3.47 both cataphatic and apophatic. Cataphatic in that it asserts the asankhata can be 'seen'
AN 11.16 and many others-Nibbana as the supreme sanctuary from the burden/yoke.
KN Ud 8.1, 8.3 both cataphatic and apophatic. Cataphatic in it asserts that nibbana is.

Nibbana and Vinnana

KN Snpā€ 3.12 (search for parinibbuto)
KN Snpā€ 5.14
AN 10.81 tathagata's mind is above all like a lotus including consciousness
SN 12.38-40
SN 12.64
SN 22.53-55
KN Ud 8.9
AN 3.90 vinnana ceases, but citta is said to be freed. Hard to reconcile with citta being implied
to cease in a few of the below suttas.
AN 12.61-62 Here mano=citta=vinnana. Which means where vinnana ceases, so does citta. However this
equation actually wreaks havoc on many suttas, so maybe shouldn't be assumed to apply beyond
this sutta? Could be speaking about how people talk about mind colloquially?
SN 47.42 Citta ceases where namarupa ceases, much stronger implied equation of vinnana and citta.
At the very least, nama rupa ceasing at nibbana implies citta ceases. So if we accept this
sutta then there goes the eternal mind of some thai forest practitioners.

Experience of Nibbāna in present moment (before death of arahant)

AN 3.32 similar to AN 10.6 ā€œthis is peaceful, exquisite, the setlling of all activitiesā€¦ā€, but does not explain how ordinary jhānas and samādhi can experience that nirvana
AN 9.36 while doing 4 jhānas or first 7 perception attainments, one can realize nirvana

amatāya dhātuyā cittaį¹ƒ upasaį¹ƒharati
citta touching the deathless property,
AN 10.6 nirvana experienced via a samādhi and perception
* not a samādhi that perceives 4 elements, or 4 formless attainments,ā€¦
* Buddha perceives nirvana as ā€œpeaceful, exquisite, all activities setlledā€¦ā€
AN 10.7 Sāriputta gives slightly different explanation than Buddha in AN 10.6
AN 11.7 same as AN 10.6 but one more item added
* (11) And they wouldnā€™t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
* Sariputta also gives same answer as Buddha in AN 10.6, instead of his unique answer in AN 10.7
AN 11.8 essentially same as AN 11.7, but now gives the key words paying attention (manasi karoti) the same lattitude as the saƱƱa/perception there (to experience nirvana).
* also adds a 12th category to list of exclusion, the 5 sense organs of body and their 5 objects.
AN 11.9 as AN 11.8 added term manasi karoti to samādhi related terms that can perceive Nirvana, this sutta adds ā€œjhānaā€ and verb jhāyati (do jhāna).
AN 11.18 same as AN 11.7 just different speaker and audience
AN 11.19 same as AN 11.7 just different speaker and audience
AN 11.20 same as AN 11.7 just different speaker and audience
AN 11.21 same as AN 11.7 just different speaker and audience
The point of AN 11.18-21 is to show itā€™s a common thing for many monks to ask for more detail on the experience of nirvana, and the ā€œthis is peacefulā€¦ā€ along with the list of 12 exclusion of what nirvana isnā€™t, is pretty much the standard accepted answer.

KN Iti 44 nibbāna dhātu with remainder (5 senses) and without remainder

KN Ud 8.1 nirvana called ā€œÄyatanaā€ dimension, referring to the same characteristics as AN 10.6
KN Ud 8.4 (Quoted in MN 144 and SN 35.87, similar passage in SN 12.40 as well)

MN 64 same as AN 9.36 but without the archer simile


also see:
etaį¹ƒ santaį¹ƒ etaį¹ƒ paį¹‡Ä«taį¹ƒ (this is peaceful, this is exquisite)
anidassana : unclear if viƱƱāna anidassana is exactly the same as the nirvana that can be perceived by a samādhi in the present moment in the suttas above, or is reserved for nirvana after death of an arahant. In MN 49.9.7 not clear if the Buddha used anidassana as the place where Brahma couldnā€™t find him, because he used psychic powers to project voice to say to Brahma ā€œyou canā€™t see me.ā€ He could have gone to anidassana, and then switched into a more mundane samādhi with psychic power, or only entered a mundane samādhi to escape from Brahma.
AN 9.37.4.4 uncertain if the special kind of samādhi here is perception of nirvana


million dollar question: is the perception of nirvana from a samādhi in the present moment exactly the same as the experience of nirvana for an arahant after their physical death?
The suttas above make it absolutely clear the present moment nirvana is not just ordinary jhāna doing ordinary vitakka or paying attention to ordinary perceptions of being free of greed, hatred, delusion.
(see the exhaustive lists from AN 11 and AN 10 what what perception of nirvana is NOT)

4.4 ā€“ Dukkha-nirodha-gāminÄ« paį¹­ipadā 道: Pain-(&-Suffering)'s-cessation;-way (of) practice

SN 56.11 defines it as

Idaį¹ƒ kho pana, bhikkhave,
" this indeed, (and)-furthermore, monks,
dukkha-nirodha-
(is) suffering's-cessation-,
-gāminÄ« paį¹­ipadā
-leading-to-(it), (the) way-of-practice,
ariya-saccaį¹ƒā€”
(as a) noble-truth:
Ayameva ariyo aį¹­į¹­h-aį¹…giko maggo,
Precisely-this Noble Eight-fold Path,
seyyathidaį¹ƒā€”
as follows-
sammā-diį¹­į¹­hi sammā-saį¹…kappo
Right view, right resolve,
sammā-vācā sammā-kammanto sammā-ājīvo
right speech, right action, right livelihood,
sammā-vāyāmo sammā-sati sammā-samādhi.
right effort, right mindfulness, right concentration.
see:
only 1 wayā€ 8.1 šŸ‘ Sammā-diį¹­į¹­hi: right view
only 1 wayā€ 8.2 šŸ’­ Sammā-saį¹…kappo: right resolve
only 1 wayā€ 8.3 šŸ’¬ Sammā-vācā: right speech
only 1 wayā€ 8.4 šŸƒ Sammā-kammanto: right action
only 1 wayā€ 8.5 šŸ‘‘ sammā-ājÄ«vo: right livelihood
only 1 wayā€ 8.6 šŸ¹ Sammā Vāyāmo: right effort
only 1 wayā€ 8.7 šŸ˜Sammā-Sati: right remembering [of Dharma]
only 1 wayā€ 8.8 šŸŒ„ Sammā Samādhi: right undistractible-lucidity

7.1 - šŸ˜ sati-sam-bojjh-aį¹…gaį¹ƒ: remembrance [of Dharma]

7.2 - šŸ’­šŸ•µļø Dhamma-vicaya-sam-bojjh-aį¹…gaį¹ƒ: Investigation of Dharma

7.3 - ā˜€ļø viriya sam bojjh-aį¹…gaį¹ƒ: Vigor

7.4 - šŸ˜PÄ«ti sam bojjh-aį¹…gaį¹ƒ: Joy...Rapture

7.5 - šŸŒŠ passaddhi-sam-bojjh-aį¹…gassa: Pacification

7.6 - šŸŒ„ samādhi-sam-bojjh-aį¹…ga: Undistractible-lucidity

7.7 ā€“ šŸ›†šŸ‘ upekkha sam bojjh-aį¹…gaį¹ƒ = equanimous-observation

ļ»æo 7.7 ā€“ šŸ›†šŸ‘ upekkha sam bojjh-aį¹…gaį¹ƒ = equanimous-observation
    o 7.7.2 - šŸ›†šŸ‘ Upekkha in the šŸŒ–šŸŒ•Jhānas
    o 7.7.3 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ļø
        o 7.7.3.10 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ leads to awakening, not passive indifference
            o 7.7.3.10.1 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ with Snp 5
    o 7.7.4 - šŸ›†šŸ‘ Upekkha as one of the ā˜®ļø4bv (brahma vihāra)
    o 7.7.5 - šŸ›†šŸ‘ Upekkha indriya, vedana
    o 7.7.6 - V&VšŸ’­ &UšŸ›†šŸ‘
    o 7.7.7 - UpekkhašŸ›†šŸ‘ without V&VšŸ’­ : manas-ān-upekkhitā
    o 7.7.8 ā€“ upekkha ā€“ Misc.
        o 7.7.8.1 ā€“ upekkha dictionary def.
        o 7.7.8.5 ā€“ adhi + upekkha: all search results for ā€˜ajjhupekkhā€™

ļ»æ

šŸ›†šŸ‘ Upekkha = equanimous-observation

āœ… Upekkha has an equanimity aspect, but more importantly, vipassana capability to realize awakening.
It's basically Dhamma-vicaya-bojjhanga supercharged with samādhi-sam-bojjhanga (aka four jhānas) + right view.
ā›” Upekkha is not just 'equanimity'. It's equanimous-observation. Upekkha = upa + ikkhati (šŸ‘ looking upon [with right view]).
Just as a peanut butter sandwich ā‰  is not a peanut butter AND JELLY sandwich. Two different things.

1. as awakening factor 7šŸ›†šŸ‘ : doing vipassana to awaken (SN 46.3), is exactly the same as (#2) upekkha in 4 jhānas.
2. in four jhānas (4jšŸŒ• ) doing vipassana (AN 3.102).
  2a. MN 137.5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna) with 5 senses ON.
  2b. MN 137.5.2 - (upekkha based on unity/ekatta are 4 a-rÅ«pa attainments)
3. in 5šŸ‘‘abiļø as in MN 152, one can infer, is also the same as the above,
since for one to be an awakened noble, one would need a minimum of first jhāna, obtained via 7sbā˜€ļø .
4. in brahma-vihāra 4bvā˜®ļø , for an ariya, would share attributes with all of the above.
As part of 4bv, one would energetically pervade in all directions (of desired radius).
upekkha that could be sensed by other beings as a palpable peaceful radiation,
similar to how seeing someone smile can make you smile.
5. upekkha of 5 indriya/vedana (SN 48.37) only shares emotional tone (equanimity) of 3rd and 4th jhāna, not vipassana capability.
The 4 jhānas are the progressive pacification (passaddhi-sambojjhanga)
of these 5 indriya/vedana (SN 36.11).
6. Upekkha of unawakened ordinary person = equanimous-boredom when indulging in 5kg , see MN 137.3.5 and SN 36.31.3.1.

7šŸ›†šŸ‘ upekkha awakening factor ā‰” exactly equal to upekkha in 4jšŸŒ• jhāna.
7šŸ›†šŸ‘ ā‰” also identical to 5šŸ‘‘abiļø : as part of the 5th noble one's developed faculties.
4.šŸ›†šŸ‘ļø as the 4th brahma-vihāra ā‰¤ can overlap with 7šŸ›†šŸ‘ if 4bv done by one with right view.
upekkha of 5 indriya/vedana (SN 48.37) ā‰  not equal to 7šŸ›†šŸ‘ and jhāna upekkha. More of just the a-dukkham-a-sukham sensation feeling tone.



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.

šŸ›†šŸ‘ Upekkha in the šŸŒ–šŸŒ•Jhānas
AN 3.102 Nimittasutta
AN 5.28 After 4 jhanas+similes, Reviewing-sign
AN 5.26: uses samadhi nimitta from AN 5.28 to enter jhāna and onwards
AN 7.38 seems to overlap with AN 46.2 dhamma-vicaya-bojjhanga
AN 7.39 same as AN 7.38
AN 7.61 Moggallana fighting drowsiness
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
MN 140 upekkha of 4th jhana tightly coupled with luminous mind
šŸ›†šŸ‘ Upekkha in 7sbā˜€ļø
AN 10.1 ā€“ AN 10.5 upekkha => yathā-bhÅ«ta-Ʊāį¹‡a-dassane
šŸ›†šŸ‘ Upekkha as one of the ā˜®ļø4bv (brahma vihāra)
AN 6.13 upekkha is escape from rāga
šŸ›†šŸ‘ Upekkha indriya, vedana
SN 36.31 nir-āmisa-suttaį¹ƒ (SN 36 is focused on vedana)
SN 36.22 five kinds of vedana
SN 48.36 upekkha-indriya covers both bodily and mental
SN 48.37 mapping between indriya and vedana

7.7.2 - šŸ›†šŸ‘ Upekkha in the šŸŒ–šŸŒ•Jhānas

.
Upekkha appears explicitly in šŸŒ–3rd and šŸŒ• 4th jhāna. For the first two jhānas, perhaps pÄ«ti and sukha as a vedana are too dominant and ā€œloudā€ 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
MN 138.1 (Buddha says in brief: use upekkha to see consciousness not scattered externally or stuck internally)
MN 140.10 - (only equanimous-observation remains, goldsmith simile like AN 3.102 or formless attainments)

SN 46.3 as upekkha-sambojjhanga, ā€œlooking upon the concentrated mindā€
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 ekantaį¹ƒ paggaha-nimittaį¹ƒyeva manasi kareyya,
If he were to attend solely to the theme of uplifted energy,
į¹­hānaį¹ƒ taį¹ƒ cittaį¹ƒ uddhaccāya saį¹ƒvatteyya.
itā€™s possible that his mind would tend to restlessness.
Sace, bhikkhave, adhi-cittam-anuyutto bhikkhu ekantaį¹ƒ upekkhā-nimittaį¹ƒyeva manasi kareyya,
If he were to attend solely to the theme of equanimity,
į¹­hānaį¹ƒ taį¹ƒ cittaį¹ƒ na sammā samādhiyeyya āsavānaį¹ƒ khayāya.
itā€™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
.
.
upekkha and ā€œpaccavekkhaā€ both have the verb ā€œikkhatiā€ in there, which means ā€œto look atā€.

Puna ca-paraį¹ƒ, bhikkhave, bhikkhuno
Again, and-furthermore, *********, ********
paccaĀ­vekĀ­khaĀ­į¹‡ÄĀ­-nimittaį¹ƒ sug-gahitaį¹ƒ hoti
(the) reviewing-sign {has been} well-grasped ****,
su-manasikataį¹ƒ sÅ«-(u)padhāritaį¹ƒ sup-paį¹­ividdhaį¹ƒ paƱƱāya.
well-attended, well-sustained, well-penetrated (by) wisdom.
simile grasped object well
Seyyathāpi, bhikkhave,
just-as, ********,
aƱƱova aƱƱaį¹ƒ paccavekkheyya,
one [person] {may-review} another {**************},
į¹­hito vā nisinnaį¹ƒ paccavekkheyya,
{or} (as) one-standing ** {may-review} one-sitting-down {**************},
nisinno vā nipannaį¹ƒ paccavekkheyya.
{or} (as) one-sitting-down ** {may-review} one-lying-down {**************},
Evamevaį¹ƒ kho, bhikkhave, bhikkhuno
Even-so, monks, *********
paccaĀ­vekĀ­khaĀ­į¹‡ÄĀ­-nimittaį¹ƒ sug-gahitaį¹ƒ hoti
(the) reviewing-sign {has been} well-grasped ****,
su-manasikataį¹ƒ sÅ«-(u)padhāritaį¹ƒ sup-paį¹­ividdhaį¹ƒ paƱƱāya.
well-attended, well-sustained, well-penetrated (by) wisdom.
Ariyassa, bhikkhave, paƱc-aį¹…gikassa sammā-Ā­samāĀ­dhissa
(of the) Noble, ********, five-factored right-concentration,
ayaį¹ƒ paƱcamā bhāvanā. (5)
this (is the) fifth development.
(suitable basis refrain)
Evaį¹ƒ bhāvite kho, bhikkhave, bhikkhu
thus developed ***, *********, *******
ariye paƱcaį¹…gike sammāĀ­-samāĀ­dhimhi
(the) noble five-factored right-concentration
evaį¹ƒ bahulÄ«kate
thus pursued,
yassa yassa abhiƱĀ­Ć±ÄĀ­-sacchiĀ­karaį¹‡Ä«Ā­yassa dhammassa
whatever such direct-knowledge-fit-to-be-realized state,
cittaį¹ƒ abhi-ninnāmeti abhiƱĀ­Ć±ÄĀ­sacchiĀ­kiriyāya,
(if his) mind ****-inclines-toward-that (then that) direct-knowledge-is-realized,
tatra tatreva sakĀ­khiĀ­-bhabbaĀ­taį¹ƒ pāpuį¹‡Äti
(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
ā™¦ ā€œpuna ca-paraį¹ƒ, bhikkhave, bhikkhuno
ā€œAgain, and-furthermore,
(...instead of using the previous methods describedā€¦)
(...instead of using the previous methods describedā€¦)
api ca khvassa
but he has
aƱƱataraį¹ƒ samādhi-nimittaį¹ƒ sug-gahitaį¹ƒ hoti
(a) certain concentration-sign well-grapsped ****,
su-manasi-kataį¹ƒ s-Å«padhāritaį¹ƒ sup-paį¹­ividdhaį¹ƒ paƱƱāya
well-attended-to, well-sustained, well-penetrated (with) wisdom

(refrain: 7sb ā†’ jhāna ā†’ arahantship)

tathā tathā so tasmiį¹ƒ
like-that, accordingly, he ******
(ā€¦ refrain: 7sb ā†’ jhāna ā†’ arahantship ... )
(ā€¦ refrain: 7sb ā†’ jhāna ā†’ arahantship ... )
An-anuppattaį¹ƒ vā an-uttaraį¹ƒ yogak-khemaį¹ƒ
(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuį¹‡Äti.
(he) reaches.ā€
AN 7.38 seems to overlap with AN 46.2 dhamma-vicaya-bojjhanga
AN 7.38 paį¹­hama-paį¹­isambhidā-suttaį¹ƒ
AN 7.38 first-analytical-knowledges-discourse
ā€œsattahi, bhikkhave, dhammehi
"[with] seven-of-these, *********, things,
samannāgato bhikkhu na-cirasseva
possessed (by a) monk, (in) no-long-time
catasso paį¹­isambhidā sayaį¹ƒ
four analytical-knowledges, *****
abhiƱƱā sacchikatvā upasampajja vihareyya.
(with) direct-knowledge (he) realizes (and) abides.
katamehi sattahi?
Which seven?
idha, bhikkhave, bhikkhu
ā€œHere, monks, a monk [does the following]
(1) ā€˜idaį¹ƒ me cetaso lÄ«nattanā€™ti
(1) a bhikkhu understands as it really is:
yathābhÅ«taį¹ƒ pajānāti;
ā€˜This is mental sluggishness in me.ā€™
(2) ajjhattaį¹ƒ saį¹ƒkhittaį¹ƒ vā cittaį¹ƒ
(2) Or when the mind is constricted internally,
ā€˜ajjhattaį¹ƒ me saį¹ƒkhittaį¹ƒ cittanā€™ti
he understands as it really is:
yathābhÅ«taį¹ƒ pajānāti;
ā€˜My mind is constricted internally.ā€™
(3) bahiddhā vikkhittaį¹ƒ vā cittaį¹ƒ
(3) Or when his mind is distracted externally,
ā€˜bahiddhā me vikkhittaį¹ƒ cittanā€™ti
he understands as it really is:
yathābhÅ«taį¹ƒ pajānāti;
ā€˜My mind is distracted externally.ā€™
(4) tassa viditā vedanā uppajjanti,
(4) He knows feelings as they arise,
viditā upaį¹­į¹­hahanti,
as they remain present,
viditā abbhatthaį¹ƒ gacchanti;
as they disappear;
(5)viditā saƱƱā uppajjanti,
(5) he knows perceptions as they arise,
viditā upaį¹­į¹­hahanti,
as they remain present,
viditā abbhatthaį¹ƒ gacchanti;
as they disappear;
(6)viditā vitakkā uppajjanti,
(6) he knows thoughts as they arise,
viditā upaį¹­į¹­hahanti,
as they remain present,
viditā abbhatthaį¹ƒ gacchanti;
as they disappear.
(7) sappāyāsappāyesu kho panassa dhammesu hÄ«nappaį¹‡Ä«tesu kaį¹‡hasukkasappatibhāgesu nimittaį¹ƒ suggahitaį¹ƒ hoti sumanasikataį¹ƒ sÅ«padhāritaį¹ƒ suppaį¹­ividdhaį¹ƒ paƱƱāya.
(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 paį¹­isambhidā sayaį¹ƒ
attended to it well,
abhiƱƱā sacchikatvā upasampajja vihareyyāā€ti.
reflected upon it well,
sattamaį¹ƒ.
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.ā€
AN 7.39 same as AN 7.38
except instead of ā€œa monkā€, protaganist is sariputta

AN 7.61 Moggallana fighting drowsiness
Moggallana, master of 4ip, 4 jhanas, is probably drowsy in 4th jhāna, and needs to ā€œdownshiftā€ into first jhana to raise the energy of the body. Note how ā€œupekkhaā€ is used, it has a vipassana role, not a passive equanimity.

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

ā™¦ ā€œno ce te evaį¹ƒ viharato
ā€œBut if by doing this
taį¹ƒ middhaį¹ƒ pahÄ«yetha,
That drowsiness (is) {not} removed,
tato tvaį¹ƒ, moggallāna,
Then ****, *********,
yathā-sutaį¹ƒ yathā-pariyattaį¹ƒ dhammaį¹ƒ
{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.
į¹­hānaį¹ƒ kho panetaį¹ƒ vijjati yaį¹ƒ te evaį¹ƒ viharato
"Itā€™s possible that by doing this
taį¹ƒ middhaį¹ƒ pahÄ«yetha.
that drowsiness (is) removed. "
MN 140 upekkha of 4th jhana tightly coupled with luminous mind
MN 140 upekkha described here like j4šŸŒ• āneƱjaāš” and the aloka sanna of AN 6.29.

7.7.3 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ļø

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

AN 10.1 ā€“ AN 10.5 upekkha => yathā-bhÅ«ta-Ʊāį¹‡a-dassane

AN 10.1 ā€“ AN 10.5

The slot in the 7sb following samadhi, where upekkha normally goes, has yathā-bhÅ«ta-Ʊāį¹‡a-dassane, seeing reality according to how it has become for knowledge and vision.
Then the process for arahantship follows that : disenchantment, dispassionā€¦ etc.
so you can see upekkha is not just a passive attitude of equanimity as most people translate it.
Upekkha = ā€œequanimous-observationā€, I.e. vipassana that leads to liberation. This is the upekkha of 3rd jhana, 4th jhana, equivalent to upekkha-sambojjhanga awakening factor.

7.7.3.10 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ leads to awakening, not passive indifference

7.7.3.10.1 - šŸ›†šŸ‘ Upekkha in 7sbā˜€ with Snp 5

http://notesonthedhamma.blogspot.com/2023/03/upekkha-equanimous-observation-in-kn.html
also see JSTšŸ„Ŗ 5

JSTšŸ„Ŗ and Upekkha (equanimous-observation) in KN Snp 5 pārāyana is about 16 brahman jhāna meditators
KN Snp 5 pārāyana is about 16 brahman jhāna meditators, asking the Buddha the way to nirvana.

They could do jhāna, and some of them the formless attainments, before meeting the Buddha.

(There goes Ajahn Brahm's unfounded idea that the Buddha invented jhāna)

KN Snp is all verse.

And in verse, sometimes they'll use a slight variant of a word.

Because Snp 5 context is 16 jhāna meditators asking about nirvana, we can establish these variants for upekkha are equivalent in meaning.

Upekkha equivalents in jhāna context
upekkha = upa + āˆšikkh

āˆšikkh = looking at: root. āˆšikkhļ½„1 a (see, mark)

upekkhā (3rd + 4th jhāna context, 4th brahma-vihāra, upekkha as 7th awakening factor)
fem. looking on; mental poise; mental balance; equanimity; equipoise; non-reactivity; composure [upa + āˆšikkh + ā] āœ“

upekkha (ordinary non-jhāna context)
adj. disinterested, unaffected āœ—

avekkhanta
prp. (+acc) seeing; regarding; viewing; considering; lit. looking down [ava + āˆšikkh + a + nta] āœ“

samavekkhiya
ger. (+acc) considering; reflecting (on); lit. looking down together [saį¹ƒ + ava + āˆšikkh + iya] āœ“

pekkhamāna
prp. (+acc) seeing; observing [pa + āˆšikkh + a + māna] āœ“

KN Snpā€ 5.7 UPASÄŖVA-MĀį¹†AVA-PUCCHĀ: THE QUESTIONS OF UPASIVA
(2022 SP-FLUENT translation by frankkā€ derived from B. Sujatoā€)

UpasÄ«va-māį¹‡ava-pucchā
5.7 The Questions of Upasiva
ā€œEko ahaį¹ sakka mahantamoghaį¹,
ā€œAlone and independent, O Sakyan,ā€
(iccāyasmā upasīvo)
(said Venerable Upasiva,)
Anissito no visahāmi tārituį¹;
ā€œI am not able to cross the great flood.
Ārammaį¹‡aį¹ brÅ«hi samantacakkhu,
Tell me a support, All-seer,
Yaį¹ nissito oghamimaį¹ tareyyaį¹ā€.
depending on which I may cross this flood.ā€
ā€œÄ€kiƱcaƱƱaį¹ pekkhamāno satimā,
ā€œ[In the dimension of] nothingness, equanimously-observing and remembering [the Dharma],ā€
(upasīvāti bhagavā)
(replied the Buddha,)
... upekkha is a factor in all 7 perception attainments (4 jhānas + first 3 formless), see MN 111.

KN Snpā€ 5.13 Bhadrāvudhamāį¹‡avapucchā: The Questions of Bhadrāvudha

ā€œÄ€dānataį¹‡haį¹ vinayetha sabbaį¹,
ā€œDispel all acquisitive craving,ā€
(bhadrāvudhāti bhagavā
replied the Buddha,
Uddhaį¹ adho tiriyaƱcāpi majjhe;
ā€œabove, below, all round, between.
Yaį¹ yaƱhi lokasmimupādiyanti,
For Māra pursues a person
Teneva māro anveti jantuį¹.
using whatever they grasp in the world.
Tasmā pajānaį¹ na upādiyetha,
So let a rememberful monk who understands
Bhikkhu sato kiƱcanaį¹ sabbaloke;
not grasp anything in all the world,
Ādānasatte iti pekkhamāno,
observing that these people who cling to the domain of death Normanā€™s suggestion to read ādānasatte (against Niddesa) as locative singular would be tempting were it not that at snp5.13:4.3 and thag19.1:20.3 iti pekkhamāno qualifies the former part of the line.
Pajaį¹ imaį¹ maccudheyye visattanā€ti.
are clinging to attachment.ā€

KN Snpā€ 5.14 Udaya-māį¹‡ava-pucchā: The Questions of Udaya

Kukkuccānaį¹ nivāraį¹‡aį¹.
regrets being warded off. [These are referencing the five hindrances]
Upekkhā-sati-saį¹-suddhaį¹,
[fourth jhāna is] equanimous observation & [Dharma] remembrance purified,
dhammatakkapurejavaį¹;
with ā˜øDharma-thoughts [of first jhāna] preceding that.

KN Snpā€ 5.16 Mogharājamāį¹‡avapucchā: The Questions of Mogharājā

Evaį¹ abhikkantadassāviį¹,
So Iā€™ve come in need with a question
atthi paƱhena āgamaį¹;
to the one of excellent vision.
Kathaį¹ lokaį¹ avekkhantaį¹,
How to look upon the world
maccurājā na passatiā€.
so the King of Death wonā€™t see you?ā€
ā€œSuƱƱato lokaį¹ avekkhassu,
ā€œLook upon the world as empty,
Mogharāja sadā sato;
Mogharājā, ever rememberful.
Attānudiį¹­į¹­hiį¹ Å«hacca,
Having uprooted the view of self,
Evaį¹ maccutaro siyā;
you may thus cross over death.
Evaį¹ lokaį¹ avekkhantaį¹,
Thatā€™s how to look upon the world
Maccurājā na passatÄ«ā€ti.
so the King of Death wonā€™t see you.ā€

KN Snpā€ 5.17 Piį¹…giya-māį¹‡ava-pucchā: The Questions of Piį¹…giya

ā€œTaį¹‡hādhipanne manuje pekkhamāno,
ā€œObserving people sunk in craving,ā€
(piį¹…giyāti bhagavā)
replied the Buddha,
Santāpajāte jarasā parete;
ā€œtormented, mired in old age;
Tasmā tuvaį¹ piį¹…giya appamatto,
therefore, Piį¹…giya, being assiduous,
Jahassu taį¹‡haį¹ apunabbhavāyāā€ti.
give up craving so as not to be reborn.ā€

KN Snpā€ 1.6 Parābhava: Downfalls

Not in Snp 5 pārāyana chapter, but this context of 'noble person' obviously means a jhāna context, hence upekkha of the jhānas.

Ete parābhave loke,
Seeing these downfalls in the world,
Paį¹‡įøito samavekkhiya;
an astute and noble person,
Ariyo dassanasampanno,
accomplished in vision,
Sa lokaį¹ bhajate sivanā€ti.
will enjoy a world of grace.ā€

7.7.4 - šŸ›†šŸ‘ Upekkha as one of the ā˜®ļø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 424,33ā€“34, upekkhā is opposed to paį¹­igha, 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 - šŸ›†šŸ‘ Upekkha indriya, vedana

.
.
SN 36.31 nir-āmisa-suttaį¹ƒ (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 = paƱca kāmaguį¹‡Ä, five sensuality-strings.
(3.2 nirāmisaį¹ƒ 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, paƱca vedanā?
And what are the five feelings?
Sukhindriyaį¹ƒ, dukkhindriyaį¹ƒ, somanassindriyaį¹ƒ, domanassindriyaį¹ƒ, upekkhindriyaį¹ƒā€”
The faculties of pleasure, pain, happiness, sadness, and equanimity. ā€¦
SN 48.36 upekkha-indriya covers both bodily and mental
ā€œkatamaƱca, bhikkhave, upekkhā€™-indriyaį¹ƒ?
ā€œwhat, ************, (is the) equanimity-faculty?
yaį¹ƒ kho, bhikkhave,
Whatever ***, ************,
kāyikaį¹ƒ vā cetasikaį¹ƒ vā
bodily or mental **
nā€™eva-sātaį¹ƒ nā€™Ä-sātaį¹ƒ vedayitaį¹ƒ ā€”
Neither-satisfying nor-non-satisfying-feeling ā€“
idaį¹ƒ vuccati, bhikkhave, upekkh'-indriyaį¹ƒ.
that (is) called, *********, equanimity-faculty.
imāni kho, bhikkhave, paƱcā€™-indriyānÄ«ā€ti.
these indeed, ***********, [are the] five-faculties.ā€

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&VšŸ’­ &UšŸ›†šŸ‘

.
.
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&VšŸ’­ and šŸ›†šŸ‘ Upekkha

vimuttāyatanasuttaį¹ƒ (AN 5.26)
paį¹­hamadhammavihārÄ«suttaį¹ƒ (AN 5.73)
dutiyadhammavihārÄ«suttaį¹ƒ (AN 5.74)
dutiyasaddhammasammosasuttaį¹ƒ (AN 5.155)
ānandasuttaį¹ƒ (AN 6.51), para. 4
phaggunasuttaį¹ƒ (AN 6.56), para. 14 ā‡’
pacalāyamānasuttaį¹ƒ (AN 7.61), para. 3 ā‡’
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. ā™¦ ā€œpuna caparaį¹ƒ, bhikkhu, bhikkhu
4. ā€œThen there is the case where a monk
yathā-sutaį¹ƒ
takes the Dhamma as he has heard
yathā-pariyattaį¹ƒ dhammaį¹ƒ
& 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 divasaį¹ƒ atināmeti,
He spends the day in Dhamma-thinking.
riƱcati paį¹­isallānaį¹ƒ,
He neglects seclusion.
nānuyuƱjati ajjhattaį¹ƒ ceto-samathaį¹ƒ.
He doesnā€™t commit himself to internal tranquility of awareness.
ayaį¹ƒ vuccati, bhikkhu ā€”
This is called
ā€˜bhikkhu vitakka-bahulo,
a monk who is keen on thinking,
no dhammavihārÄ«ā€™ā€.
not one who dwells in the Dhamma.
...
(5. Dhamma-dweller: has samatha, memorized dhamma but not too much V&V)
...
anuyuƱjati ajjhattaį¹ƒ cetosamathaį¹ƒ.
He commits himself to internal tranquility of awareness.
evaį¹ƒ kho, bhikkhu, bhikkhu dhammavihārÄ« hoti.
This is called a monk who dwells in the Dhamma.
(conclusion: do jhāna!)
ā™¦ ā€œiti kho, bhikkhu, desito mayā pariyattibahulo, desito paƱƱattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārÄ«.
ā€œNow, 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.
yaį¹ƒ kho, bhikkhu VAR, satthārā karaį¹‡Ä«yaį¹ƒ sāvakānaį¹ƒ hitesinā anukampakena anukampaį¹ƒ upādāya, kataį¹ƒ vo taį¹ƒ mayā.
Whatever a teacher should doā€”seeking the welfare of his disciples, out of sympathy for themā€”that have I done for you.
etāni, bhikkhu, rukkhamūlāni,
Over there are the roots of trees;
etāni suƱƱāgārāni.
over there, empty dwellings.
jhāyatha, bhikkhu, mā pamādattha,
Practice jhāna, monk. Donā€™t be heedless.
mā pacchā vippaį¹­isārino ahuvattha.
Donā€™t later fall into regret.
ayaį¹ƒ vo amhākaį¹ƒ anusāsanÄ«ā€ti.
This is our message to you.ā€

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 caparaį¹ƒ, bhikkhu, bhikkhu yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paƱƱāya atthaį¹ƒ 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 donā€™t understand the higher meaning.
Ayaį¹ƒ vuccati, bhikkhu: ā€˜bhikkhu vitakkabahulo, no dhammavihārÄ«ā€™.
That monk is called one who thinks a lot, not one who lives by the teaching.

Idha, bhikkhu, bhikkhu dhammaį¹ƒ pariyāpuį¹‡Ätiā€”
Take a monk who memorizes the teachingā€”
suttaį¹ƒ, geyyaį¹ƒ, veyyākaraį¹‡aį¹ƒ, gāthaį¹ƒ, udānaį¹ƒ, itivuttakaį¹ƒ, jātakaį¹ƒ, abbhutadhammaį¹ƒ, vedallaį¹ƒ;
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paƱƱāya atthaį¹ƒ pajānāti.
And they do understand the higher meaning.
Evaį¹ƒ kho, bhikkhu, bhikkhu dhammavihārÄ« hoti.
Thatā€™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 caparaį¹ƒ, bhikkhave, bhikkhÅ« yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.
Furthermore, the monks donā€™t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.
Ayaį¹ƒ, bhikkhave, paƱcamo dhammo saddhammassa sammosāya antaradhānāya saį¹ƒvattati.
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.
ā€œIdhāvuso sāriputta, bhikkhu dhammaį¹ƒ pariyāpuį¹‡Ätiā€”
ā€œReverend Sāriputta, take a monk who memorizes the teachingā€”
suttaį¹ƒ geyyaį¹ƒ veyyākaraį¹‡aį¹ƒ gāthaį¹ƒ udānaį¹ƒ itivuttakaį¹ƒ jātakaį¹ƒ abbhutadhammaį¹ƒ vedallaį¹ƒ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ vitthārena paresaį¹ƒ deseti, yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ vitthārena paresaį¹ƒ vāceti, yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ vitthārena sajjhāyaį¹ƒ karoti, yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ 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 ā†’ after Buddha talk ā†’ rid of 5 lower fetters )
(2. Has 5 lower fetters ā†’ after Buddhaā€™s disciple talk ā†’ rid of 5 lower fetters )
(3. Has 5 lower fetters ā†’ after using V&V&U on memorized dhamma ā†’ rid of 5 lower fetters )
(4. Rid of 5 lower fetters ā†’ after Buddha talk ā†’ becomes arahant )
(5. Rid of 5 lower fetters ā†’ after Buddhaā€™s disciple talk ā†’ becomes arahant )
(6. Rid of 5 lower fetters ā†’ after using V&V&U on memorized dhamma ā†’ 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. donā€™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)
(donā€™t sociaize with lay people too much, causes restlessness)
(donā€™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 - UpekkhašŸ›†šŸ‘ without V&VšŸ’­ : manas-ān-upekkhitā

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

STED ā˜øDhamma beautiful in beginning, middle, end
Puna caparaį¹ƒ, 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 ā˜ødhammā
Those ā˜øDhamma-[teachings]
ādi-kalyāį¹‡Ä
(in the) beginning - (they are) - beautiful,
majjhe-kalyāį¹‡Ä
(in the) middle - (they are) - beautiful,
pariyosāna-kalyāį¹‡Ä
(in the) end - (they are) - beautiful,
s-ātthā sabyaƱjanā
meaningful (and) well-phrased,
kevala-paripuį¹‡į¹‡aį¹ƒ pari-suddhaį¹ƒ
{describing a} perfectly-complete, entirely-pure
brahma-cariyaį¹ƒ abhi-vadanti,
holy-life {**********},
tathārÅ«pāssa ā˜ødhammā
(in) such ā˜øDhamma-[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),
diį¹­į¹­hiyā su-p-paį¹­ividdhā.
(and by) view well-penetrated."

manasānupekkhitā diį¹­į¹­hiyā (29 occurrrences)

saį¹…gÄ«tisuttaį¹ƒ, dasakaį¹ƒ (DN 33.13), para. 3 ā‡’
dasuttarasuttaį¹ƒ, aį¹­į¹­ha dhammā (DN 34.9), para. 6 ā‡’
sekhasuttaį¹ƒ (MN 53.1), para. 7 ā‡’
gopakamoggallānasuttaį¹ƒ (MN 108.1), para. 11 ā‡’
mahāsuƱƱatasuttaį¹ƒ (MN 122.1), para. 14 ā‡’
sÄ«lavantasuttaį¹ƒ (AN 5.87), para. 1 ā‡’
therasuttaį¹ƒ (AN 5.88), para. 2 ā‡’
therasuttaį¹ƒ (AN 5.88), para. 4 ā‡’
sutadharasuttaį¹ƒ (AN 5.96), para. 1 ā‡’
cātuddisasuttaį¹ƒ (AN 5.109), para. 1 ā‡’
yassaį¹ƒdisaį¹ƒsuttaį¹ƒ (AN 5.134), para. 3 ā‡’
dutiyapatthanāsuttaį¹ƒ (AN 5.136), para. 4 ā‡’
piyasuttaį¹ƒ (AN 5.232), para. 2 ā‡’
vitthatadhanasuttaį¹ƒ (AN 7.6), para. 6 ā‡’
paƱƱāsuttaį¹ƒ (AN 8.2), para. 5 ā‡’
paƱƱāsuttaį¹ƒ (AN 8.2), para. 13 ā‡’
paį¹­hamanāthasuttaį¹ƒ (AN 10.17), para. 2 ā‡’
dutiyanāthasuttaį¹ƒ (AN 10.18), para. 3 ā‡’
ubbāhikāsuttaį¹ƒ (AN 10.33), para. 1 ā‡’
upasampadāsuttaį¹ƒ (AN 10.34), para. 1 ā‡’
kusinārasuttaį¹ƒ (AN 10.44), para. 5 ā‡’
bhaį¹‡įøanasuttaį¹ƒ (AN 10.50), para. 5 ā‡’
adhimānasuttaį¹ƒ (AN 10.86), para. 8 ā‡’
āhuneyyasuttaį¹ƒ (AN 10.97), para. 3 ā‡’
subhÅ«tisuttaį¹ƒ (AN 11.14), para. 5 ā‡’
subhÅ«tisuttaį¹ƒ (AN 11.14), para. 17 ā‡’

KN Nidd II, khaggavisāį¹‡asutto, tatiyavaggo, para. 36 ā‡’
bahussutaį¹ƒ dhammadharaį¹ƒ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. ye te dhammā ādikalyāį¹‡Ä majjhekalyāį¹‡Ä pariyosānakalyāį¹‡Ä sātthaį¹ƒ sabyaƱjanaį¹ƒ kevalaparipuį¹‡į¹‡aį¹ƒ parisuddhaį¹ƒ brahmacariyaį¹ƒ abhivadanti, tathārÅ«pāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diį¹­į¹­hiyā suppaį¹­ividdhā. dhammadharanti dhammaį¹ƒ dhārentaį¹ƒ ā€” suttaį¹ƒ geyyaį¹ƒ veyyākaraį¹‡aį¹ƒ gāthaį¹ƒ udānaį¹ƒ itivuttakaį¹ƒ jātakaį¹ƒ abbhutadhammaį¹ƒ vedallaį¹ƒ. bahussutaį¹ƒ dhammadharaį¹ƒ bhajethāti bahussutaƱca dhammadharaƱca mittaį¹ƒ bhajeyya saį¹ƒbhajeyya seveyya niseveyya saį¹ƒseveyya paį¹­iseveyyāti ā€” bahussutaį¹ƒ dhammadharaį¹ƒ bhajetha.

KN Nidd II, khaggavisāį¹‡asutto, catutthavaggo, para. 61 ā‡’
aneįø·amÅ«go sutavā satÄ«māti. aneįø·amÅ«goti so paccekasambuddho paį¹‡įøito paƱƱavā buddhimā Ʊāį¹‡Ä« vibhāvÄ« medhāvÄ«. sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. ye te dhammā ādikalyāį¹‡Ä majjhekalyāį¹‡Ä pariyosānakalyāį¹‡Ä sātthaį¹ƒ sabyaƱjanaį¹ƒ kevalaparipuį¹‡į¹‡aį¹ƒ parisuddhaį¹ƒ brahmacariyaį¹ƒ abhivadanti, tathārÅ«pāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diį¹­į¹­hiyā suppaį¹­ividdhā. satÄ«māti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti ā€” aneįø·amÅ«go sutavā satÄ«mā.

KN Peį¹­, 2. sāsanapaį¹­į¹­hānadutiyabhÅ«mi, , para. 48 ā‡’
sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diį¹­į¹­hiyā suppaį¹­ividdhesu paƱcānisaį¹ƒsā pāį¹­ikaį¹…khā. idhekaccassa bahussutā dhammā honti dhātā apamuį¹­į¹­hā vacasā paricitā manasānupekkhitā diį¹­į¹­hiyā suppaį¹­ividdhā, so yuƱjanto ghaį¹­ento vāyamanto diį¹­į¹­heva dhamme visesaį¹ƒ pappoti. no ce diį¹­į¹­heva dhamme visesaį¹ƒ pappoti, gilāno pappoti. no ce gilāno pappoti, maraį¹‡akālasamaye pappoti. no ce maraį¹‡akālasamaye pappoti, devabhÅ«to pāpuį¹‡Äti. no ce devabhÅ«to pāpuį¹‡Äti, tena dhammarāgena tāya dhammanandiyā paccekabodhiį¹ƒ pāpuį¹‡Äti.



MN 122 slight variation on above pericope

ā™¦ 192. ā€œna kho, ānanda, arahati sāvako satthāraį¹ƒ anubandhituį¹ƒ, yadidaį¹ƒ suttaį¹ƒ geyyaį¹ƒ veyyākaraį¹‡aį¹ƒ tassa hetu VAR. taį¹ƒ kissa hetu? dÄ«gharattassa VAR hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diį¹­į¹­hiyā suppaį¹­ividdhā. yā ca kho ayaį¹ƒ, ānanda, kathā abhisallekhikā cetovinÄ«varaį¹‡asappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiƱƱāya sambodhāya nibbānāya saį¹ƒvattati, seyyathidaį¹ƒ ā€” appicchakathā santuį¹­į¹­hikathā pavivekakathā asaį¹ƒsaggakathā vÄ«riyārambhakathā sÄ«lakathā samādhikathā paƱƱākathā vimuttikathā vimuttiƱāį¹‡adassanakathā ā€” evarÅ«piyā kho, ānanda, kathāya hetu arahati sāvako satthāraį¹ƒ anubandhituį¹ƒ api paį¹‡ujjamāno.
ā€œÄ€nanda, itā€™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, & unbindingā€”i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: Itā€™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 ā€“ upekkha ā€“ Misc.

.
.
ā€ƒ ā€ƒ MN 101.9 - (Equanimous-observation And how is exertion and striving fruitful?): Implied jhāna samādhi context.

upa-pari-kkha: near synonym for upekkha

KN Iti 94 upaparikkha sutta

References
good reference, dmytroā€™s pali term page
https://dhammawheel.com/viewtopic.php?t=5939

Assaji cmy
Pali Term: Upekkhā

Post by Assaji Ā» 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.
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Assaji
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Upekkhā purified by sati?
Post by Assaji Ā» 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 ā€“ upekkha dictionary def.

Critical Pali Dictionary

upe(k)khā, f. [sa. upekį¹£Ä]; 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 + Ä«kį¹£, cp. BSk. upekį¹£Ä Divy 483; Jtm 211. On spelling upekhā for upekkhā see MĆ¼ller 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 upekį¹£Ä], disinteredness, unaffectedness (one of the brahmavihāras qv); lack of invlovement or reaction;...

ikkhati

Ikkhati [fr. Ä«kį¹£] to look J v.153; ThA 147; DhsA 172.

Upekkhati

Upekkhati [upa + Ä«kį¹£] to look on, to be disinterested or indifferent Sn 911; Nd1 328; J vi.294.

Ajjhupekkhati

[adhi + upa + ikį¹£; cp. BSk. adhyupekį¹£ati]
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 (kaį¹­į¹­hɔaggi, 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 ā€“ adhi + upekkha: all search results for ā€˜ajjhupekkhā€™

AN 3.27 equanimously observe someone who is irritable and angry, donā€™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 brahmanā€™s wood fire sometimes fan, sometimes upekkha
Pe s607 four brahmavihāras context
MN 25 hunter equanimously observing deer
MN 101 exertion and upekkha leads to virāga
MN 118 fourth satipaį¹­į¹­hāna, 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 satipaį¹­į¹­hāna, upekkha observes abandoning hindrances
SN 54.13 same as MN 118, 4th satipaį¹­į¹­hāna and 7th awakening factor
SN 54.16 same as MN 118, 4th satipaį¹­į¹­hāna 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 ā€˜awakeningā€™?

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.

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ajjhupekkhitā (12) tadajjhupekkhitvā (2)
DN
MN

AN 3.27 equanimously observe someone who is irritable and angry, donā€™t associate or attend to them

AN 3.27

evamevaį¹ƒ kho, bhikkhave ā€¦ pe ā€¦
In the same way, someone is prone to anger ā€¦ and bitterness.
seyyathāpi, bhikkhave, gÅ«thakÅ«po kaį¹­į¹­hena vā kaį¹­halāya vā ghaį¹­į¹­ito bhiyyoso mattāya duggandho hoti;
Theyā€™re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
evamevaį¹ƒ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo,
In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopaƱca dosaƱca appaccayaƱca 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 shouldnā€™t associate with, accompany, or attend them.
Taį¹ƒ kissa hetu?
Why is that?
Akkoseyyapi maį¹ƒ paribhāseyyapi maį¹ƒ anatthampi maį¹ƒ kareyyāti.
Thinking, ā€˜They might abuse or insult me, or do me harm.ā€™
Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
Thatā€™s why you should regard such a person with equanimity, and you shouldnā€™t associate with, accompany, or attend them.
AN 3.102 goldsmith equanimously observes

AN 3.102

Seyyathāpi, bhikkhave, suvaį¹‡į¹‡akāro vā suvaį¹‡į¹‡akārantevāsÄ« vā ukkaį¹ƒ bandheyya, ukkaį¹ƒ bandhitvā ukkāmukhaį¹ƒ ālimpeyya, ukkāmukhaį¹ƒ ālimpetvā saį¹‡įøÄsena jātarÅ«paį¹ƒ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaį¹ƒ abhidhamati, kālena kālaį¹ƒ udakena paripphoseti, kālena kālaį¹ƒ ajjhupekkhati.
Itā€™s like when a goldsmith or a goldsmithā€™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. catutthapaį¹‡į¹‡Äsakaį¹ƒ, (17) 2. āghātavaggo, 6. nirodhasuttaį¹ƒ AN 5.166, para. 10 ā‡’
Atha kho bhagavā āyasmantaį¹ƒ ānandaį¹ƒ āmantesi:
Then the Buddha said to Venerable Ānanda:
ā€œatthi nāma, ānanda, theraį¹ƒ bhikkhuį¹ƒ vihesiyamānaį¹ƒ ajjhupekkhissatha.
ā€œÄ€nanda! Thereā€™s a senior monk being harassed, and you just watch it happening.
Na hi nāma, ānanda, kāruƱƱampi bhavissati theramhi bhikkhumhi vihesiyamānamhÄ«ā€ti.
Donā€™t you have any compassion for a senior monk who is being harassed?ā€
AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha

AN 6.85 , AN 3.102

Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraį¹ƒ sÄ«tibhāvaį¹ƒ sacchikātuį¹ƒ.
A monk with six qualities can realize supreme coolness.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu yasmiį¹ƒ samaye cittaį¹ƒ niggahetabbaį¹ƒ tasmiį¹ƒ samaye cittaį¹ƒ niggaį¹‡hāti, yasmiį¹ƒ samaye cittaį¹ƒ paggahetabbaį¹ƒ tasmiį¹ƒ samaye cittaį¹ƒ paggaį¹‡hāti, yasmiį¹ƒ samaye cittaį¹ƒ sampahaį¹ƒsitabbaį¹ƒ tasmiį¹ƒ samaye cittaį¹ƒ sampahaį¹ƒseti, yasmiį¹ƒ samaye cittaį¹ƒ ajjhupekkhitabbaį¹ƒ tasmiį¹ƒ samaye cittaį¹ƒ ajjhupekkhati, paį¹‡Ä«tādhimuttiko ca hoti nibbānābhirato ca.
Itā€™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 brahmanā€™s wood fire sometimes fan, sometimes upekkha

AN 7.47

Idha, brāhmaį¹‡a, ye te samaį¹‡abrāhmaį¹‡Ä parappavādā paį¹­iviratā khantisoracce niviį¹­į¹­hā ekamattānaį¹ƒ damenti, ekamattānaį¹ƒ samenti, ekamattānaį¹ƒ parinibbāpenti, ayaį¹ƒ vuccati, brāhmaį¹‡a, dakkhiį¹‡eyyaggi.
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 teacherā€™s offering.
Tasmāyaį¹ƒ dakkhiį¹‡eyyaggi sakkatvā garuį¹ƒ katvā mānetvā pÅ«jetvā sammā sukhaį¹ƒ parihātabbo.
So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaį¹‡a, tayo aggÄ« sakkatvā garuį¹ƒ katvā mānetvā pÅ«jetvā sammā sukhaį¹ƒ parihātabbā.
You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
Ayaį¹ƒ kho pana, brāhmaį¹‡a, kaį¹­į¹­haggi kālena kālaį¹ƒ ujjaletabbo, kālena kālaį¹ƒ ajjhupekkhitabbo, kālena kālaį¹ƒ nibbāpetabbo, kālena kālaį¹ƒ nikkhipitabboā€ti.
But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, nirvana'd, or put aside.ā€
KN 10.394

KN Ap.1, (paį¹­hamo bhāgo), 40. pilindavacchavaggo, 2. selattherāpadānaį¹ƒ KN 10.394, para. 192 ā‡’

ā€œā€˜ukkāsitaƱca khipitaį¹ƒ, ajjhupekkhiya māį¹‡avā.

KN 12.1

KN B.v., 1. ratanacaį¹…kamanakaį¹‡įøaį¹ƒ KN 12.1, para. 156 ā‡’

ukkāsitaƱca khipitaį¹ƒ {ukkāsitaƱca khipitaƱca (syā. aį¹­į¹­ha.)}, ajjhupekkhiya subbatā.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 323 ā‡’

upekkhamārabbha samāhitattoti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. samāhitattoti yā cittassa į¹­hiti saį¹‡į¹­hiti avaį¹­į¹­hiti avisāhāro avikkhepo avisāhaį¹­amānasatā samatho samādhindriyaį¹ƒ samādhibalaį¹ƒ sammāsamādhi. upekkhamārabbha samāhitattoti. catutthe jhāne upekkhaį¹ƒ ārabbha ekaggacitto avikkhittacitto avisāhaį¹­amānasoti ā€” upekkhamārabbha samāhitatto.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 374 ā‡’

ā€œajjhupekkhati kālena, so yogÄ« kālakovido.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 383 ā‡’

samāhitacittamaƱƱāya, ajjhupekkheyya tāvade.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 13. udayamāį¹‡avapucchāniddeso, para. 48 ā‡’

upekkhāsatisaį¹ƒsuddhanti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā {cittasamatho (syā.) mahāni. 207} cittappassaddhatā majjhattatā cittassa. satÄ«ti yā catutthe jhāne upekkhaį¹ƒ ārabbha sati anussati. pe. sammāsati. upekkhāsatisaį¹ƒsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saį¹ƒsuddhā parisuddhā pariyodātā anaį¹…gaį¹‡Ä vigatÅ«pakkilesā mudubhÅ«tā kammaniyā į¹­hitā āneƱjappattāti ā€” upekkhāsatisaį¹ƒsuddhaį¹ƒ.

KN Nidd II, khaggavisāį¹‡asutto, catutthavaggo, para. 28 ā‡’

laddhānupekkhaį¹ƒ samathaį¹ƒ visuddhanti. upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā {cittavisaį¹­atā (ka.) passa mahāni. 207} majjhattatā cittassa. samathoti yā cittassa į¹­hiti saį¹‡į¹­hiti avaį¹­į¹­hiti avisāhāro {avisaį¹ƒhāro (ka.) passa dha. sa. 11, 15} avikkhepo avisāhaį¹­amānasatā {avisaį¹ƒhaį¹­amānasatā (ka.)} samatho samādhindriyaį¹ƒ samādhibalaį¹ƒ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaį¹…gaį¹‡Ä vigatÅ«pakkilesā mudubhÅ«tā kammaniyā į¹­hitā āneƱjappattā. laddhānupekkhaį¹ƒ samathaį¹ƒ visuddhanti catutthajjhānaį¹ƒ upekkhaƱca samathaƱca laddhā labhitvā vinditvā paį¹­ilabhitvāti ā€” laddhānupekkhaį¹ƒ samathaį¹ƒ visuddhaį¹ƒ, eko care khaggavisāį¹‡akappo. tenāha so paccekasambuddho ā€”

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 1. sutamayaƱāį¹‡aniddeso, para. 55 ā‡’

12. samathassa avikkhepaį¹­į¹­ho abhiƱƱeyyo; vipassanāya anupassanaį¹­į¹­ho abhiƱƱeyyo; samathavipassanānaį¹ƒ ekarasaį¹­į¹­ho abhiƱƱeyyo; yuganaddhassa anativattanaį¹­į¹­ho abhiƱƱeyyo; sikkhāya samādānaį¹­į¹­ho abhiƱƱeyyo; ārammaį¹‡assa gocaraį¹­į¹­ho abhiƱƱeyyo; lÄ«nassa cittassa paggahaį¹­į¹­ho abhiƱƱeyyo; uddhatassa cittassa niggahaį¹­į¹­ho abhiƱƱeyyo; ubhovisuddhānaį¹ƒ ajjhupekkhanaį¹­į¹­ho abhiƱƱeyyo; visesādhigamaį¹­į¹­ho abhiƱƱeyyo; uttari paį¹­ivedhaį¹­į¹­ho abhiƱƱeyyo; saccābhisamayaį¹­į¹­ho abhiƱƱeyyo; nirodhe patiį¹­į¹­hāpakaį¹­į¹­ho abhiƱƱeyyo.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 9. saį¹…khārupekkhāƱāį¹‡aniddeso, para. 6 ā‡’

uppādo saį¹…khārā, te saį¹…khāre ajjhupekkhatÄ«ti ā€” saį¹…khārupekkhā. ye ca saį¹…khārā yā ca upekkhā ubhopete saį¹…khārā, te saį¹…khāre ajjhupekkhatÄ«ti ā€” saį¹…khārupekkhā. pavattaį¹ƒ saį¹…khārā. pe. nimittaį¹ƒ saį¹…khārā. āyÅ«hanā saį¹…khārā. paį¹­isandhi saį¹…khārā. gati saį¹…khārā. nibbatti saį¹…khārā. upapatti saį¹…khārā. jāti saį¹…khārā. jarā saį¹…khārā. byādhi saį¹…khārā. maraį¹‡aį¹ƒ saį¹…khārā. soko saį¹…khārā. paridevo saį¹…khārā. pe. upāyāso saį¹…khārā, te saį¹…khāre ajjhupekkhatÄ«ti ā€” saį¹…khārupekkhā. ye ca saį¹…khārā yā ca upekkhā ubhopete saį¹…khārā, te saį¹…khāre ajjhupekkhatÄ«ti ā€” saį¹…khārupekkhā.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 9. saį¹…khārupekkhāƱāį¹‡aniddeso, para. 8 ā‡’

puthujjanassa katamehi dvÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti? puthujjano saį¹…khārupekkhaį¹ƒ abhinandati vā vipassati vā. puthujjanassa imehi dvÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti. sekkhassa katamehi tÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti? sekkho saį¹…khārupekkhaį¹ƒ abhinandati vā vipassati vā paį¹­isaį¹…khāya vā phalasamāpattiį¹ƒ samāpajjati. sekkhassa imehi tÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti. vÄ«tarāgassa katamehi tÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti? vÄ«tarāgo saį¹…khārupekkhaį¹ƒ vipassati vā paį¹­isaį¹…khāya vā phalasamāpattiį¹ƒ samāpajjati, tadajjhupekkhitvā suƱƱatavihārena vā animittavihārena vā appaį¹‡ihitavihārena vā viharati. vÄ«tarāgassa imehi tÄ«hākārehi saį¹…khārupekkhāya cittassa abhinÄ«hāro hoti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 9. saį¹…khārupekkhāƱāį¹‡aniddeso, para. 15 ā‡’

kathaį¹ƒ sekkhassa ca vÄ«tarāgassa ca saį¹…khārupekkhāya cittassa abhinÄ«hāro nānattaį¹ƒ hoti? sekkho saį¹…khārupekkhaį¹ƒ abhinandati vā vipassati vā paį¹­isaį¹…khāya vā phalasamāpattiį¹ƒ samāpajjati. vÄ«tarāgo saį¹…khārupekkhaį¹ƒ vipassati vā paį¹­isaį¹…khāya vā phalasamāpattiį¹ƒ samāpajjati, tadajjhupekkhitvā suƱƱatavihārena vā animittavihārena vā appaį¹‡ihitavihārena vā viharati. evaį¹ƒ sekkhassa ca vÄ«tarāgassa ca saį¹…khārupekkhāya cittassa abhinÄ«hāro nānattaį¹ƒ hoti vihārasamāpattaį¹­į¹­hena.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 2 ā‡’

nimittaį¹ƒ bhayato sampassamāno animitte adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittā samāpatti. paį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitā samāpatti. abhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatā samāpatti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 3 ā‡’

nimittaį¹ƒ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittavihārasamāpatti. paį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitavihārasamāpatti. abhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatavihārasamāpatti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 5 ā‡’

rÅ«panimittaį¹ƒ bhayato sampassamāno animitte adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittā samāpatti. rÅ«papaį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitā samāpatti. rÅ«pābhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatā samāpatti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 6 ā‡’

rÅ«panimittaį¹ƒ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittavihārasamāpatti. rÅ«papaį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitavihārasamāpatti. rÅ«pābhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatavihārasamāpatti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 8 ā‡’

jarāmaraį¹‡animittaį¹ƒ bhayato sampassamāno animitte adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittā samāpatti. jarāmaraį¹‡apaį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitā samāpatti. jarāmaraį¹‡Äbhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatā samāpatti.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 29-31. Ʊāį¹‡attayaniddeso, para. 9 ā‡’

jarāmaraį¹‡animittaį¹ƒ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ animittaį¹ƒ āvajjitvā samāpajjati ā€” animittavihārasamāpatti. jarāmaraį¹‡apaį¹‡idhiį¹ƒ bhayato sampassamāno appaį¹‡ihite adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ appaį¹‡ihitaį¹ƒ āvajjitvā samāpajjati ā€” appaį¹‡ihitavihārasamāpatti. jarāmaraį¹‡Äbhinivesaį¹ƒ bhayato sampassamāno suƱƱate adhimuttattā phussa phussa vayaį¹ƒ passati, pavattaį¹ƒ ajjhupekkhitvā nirodhaį¹ƒ nibbānaį¹ƒ suƱƱataį¹ƒ āvajjitvā samāpajjati ā€” suƱƱatavihārasamāpatti. aƱƱo animitto vihāro, aƱƱo appaį¹‡ihito vihāro, aƱƱo suƱƱato vihāro. aƱƱā animittasamāpatti, aƱƱā appaį¹‡ihitasamāpatti, aƱƱā suƱƱatasamāpatti. aƱƱā animittā vihārasamāpatti, aƱƱā appaį¹‡ihitā vihārasamāpatti, aƱƱā suƱƱatā vihārasamāpatti. taį¹ƒ Ʊātaį¹­į¹­hena Ʊāį¹‡aį¹ƒ, pajānanaį¹­į¹­hena paƱƱā. tena vuccati ā€” ā€œvihāranānatte paƱƱā vihāraį¹­į¹­he Ʊāį¹‡aį¹ƒ, samāpattinānatte paƱƱā samāpattaį¹­į¹­he Ʊāį¹‡aį¹ƒ, vihārasamāpattinānatte paƱƱā vihārasamāpattaį¹­į¹­he Ʊāį¹‡aį¹ƒā€.

KN Paį¹­is, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānaƱāį¹‡aniddeso, para. 4 ā‡’

paį¹­hamassa jhānassa upekkhānubrÅ«hanā majjhe. majjhassa kati lakkhaį¹‡Äni? majjhassa tÄ«į¹‡i lakkhaį¹‡Äni. visuddhaį¹ƒ cittaį¹ƒ ajjhupekkhati, samathapaį¹­ipannaį¹ƒ ajjhupekkhati, ekattupaį¹­į¹­hānaį¹ƒ ajjhupekkhati. yaƱca visuddhaį¹ƒ cittaį¹ƒ ajjhupekkhati, yaƱca samathapaį¹­ipannaį¹ƒ ajjhupekkhati, yaƱca ekattupaį¹­į¹­hānaį¹ƒ ajjhupekkhati ā€” paį¹­hamassa jhānassa upekkhānubrÅ«hanā majjhe. majjhassa imāni tÄ«į¹‡i lakkhaį¹‡Äni. tena vuccati ā€” ā€œpaį¹­hamaį¹ƒ jhānaį¹ƒ majjhekalyāį¹‡aƱceva hoti lakkhaį¹‡asampannaƱcaā€.

KN Paį¹­is, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānaƱāį¹‡aniddeso, para. 12 ā‡’

arahattamaggassa upekkhānubrÅ«hanā majjhe. majjhassa kati lakkhaį¹‡Äni? majjhassa tÄ«į¹‡i lakkhaį¹‡Äni. visuddhaį¹ƒ cittaį¹ƒ ajjhupekkhati, samathapaį¹­ipannaį¹ƒ ajjhupekkhati, ekattupaį¹­į¹­hānaį¹ƒ ajjhupekkhati. yaƱca visuddhaį¹ƒ cittaį¹ƒ ajjhupekkhati, yaƱca samathapaį¹­ipannaį¹ƒ ajjhupekkhati, yaƱca ekattupaį¹­į¹­hānaį¹ƒ ajjhupekkhati. tena vuccati ā€” ā€œarahattamaggo majjhekalyāį¹‡o ceva hoti lakkhaį¹‡asampanno caā€.

KN Paį¹­is, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaį¹­į¹­haniddeso, para. 1 ā‡’

201. kathaį¹ƒ adhimattaį¹­į¹­hena indriyāni daį¹­į¹­habbāni? saddhindriyassa bhāvanāya chando uppajjati ā€” chandavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. chandavasena pāmojjaį¹ƒ uppajjati ā€” pāmojjavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. pāmojjavasena pÄ«ti uppajjati ā€” pÄ«tivasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. pÄ«tivasena passaddhi uppajjati ā€” passaddhivasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. passaddhivasena sukhaį¹ƒ uppajjati ā€” sukhavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. sukhavasena obhāso uppajjati ā€” obhāsavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. obhāsavasena saį¹ƒvego uppajjati ā€” saį¹ƒvegavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. saį¹ƒvejetvā cittaį¹ƒ samādahati ā€” samādhivasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. tathā samāhitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ paggaį¹‡hāti ā€” paggahavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. tathāpaggahitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ ajjhupekkhati ā€” upekkhāvasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. upekkhāvasena nānattakilesehi cittaį¹ƒ vimuccati ā€” vimokkhavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. vimuttattā te dhammā ekarasā honti ā€” ekarasaį¹­į¹­hena bhāvanāvasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. bhāvitattā tato paį¹‡Ä«tatare vivaį¹­į¹­anti ā€” vivaį¹­į¹­anāvasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. vivaį¹­į¹­itattā tato vosajjati {vossajjati (syā. ka.)} ā€” vosaggavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. vosajjitattā tato nirujjhanti ā€” nirodhavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. nirodhavasena dve vosaggā ā€” pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatÄ«ti ā€” pariccāgavosaggo. nirodhanibbānadhātuyā cittaį¹ƒ pakkhandatÄ«ti ā€” pakkhandanavosaggo. nirodhavasena ime dve vosaggā.

KN Paį¹­is, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaį¹­į¹­haniddeso, para. 2 ā‡’

assaddhiyassa pahānāya chando uppajjati. pe. assaddhiyapariįø·Ähassa pahānāya chando uppajjati. diį¹­į¹­hekaį¹­į¹­hānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. oįø·Ärikānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. anusahagatānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. sabbakilesānaį¹ƒ pahānāya chando uppajjati ā€” chandavasena saddhāvasena saddhindriyaį¹ƒ adhimattaį¹ƒ hoti. pe. vÄ«riyindriyassa bhāvanāya chando uppajjati. pe. kosajjassa pahānāya chando uppajjati. kosajjapariįø·Ähassa pahānāya chando uppajjati. diį¹­į¹­hekaį¹­į¹­hānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. pe. sabbakilesānaį¹ƒ pahānāya chando uppajjati. satindriyassa bhāvanāya chando uppajjati. pe. pamādassa pahānāya chando uppajjati. pamādapariįø·Ähassa pahānāya chando uppajjati. pe. sabbakilesānaį¹ƒ pahānāya chando uppajjati. samādhindriyassa bhāvanāya chando uppajjati. pe. uddhaccassa pahānāya chando uppajjati uddhaccapariįø·Ähassa pahānāya chando uppajjati. pe. sabbakilesānaį¹ƒ pahānāya chando uppajjati. paƱƱindriyassa bhāvanāya chando uppajjati. pe. avijjāya pahānāya chando uppajjati. avijjāpariįø·Ähassa pahānāya chando uppajjati. diį¹­į¹­hekaį¹­į¹­hānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. oįø·Ärikānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. anusahagatānaį¹ƒ kilesānaį¹ƒ pahānāya chando uppajjati. sabbakilesānaį¹ƒ pahānāya chando uppajjati ā€” chandavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. chandavasena pāmojjaį¹ƒ uppajjati ā€” pāmojjavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. pāmojjavasena pÄ«ti uppajjati ā€” pÄ«tivasena paƱƱā vasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. pÄ«tivasena passaddhi uppajjati ā€” passaddhivasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. passaddhivasena sukhaį¹ƒ uppajjati ā€” sukhavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. sukhavasena obhāso uppajjati ā€” obhāsavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. obhāsavasena saį¹ƒvego uppajjati ā€” saį¹ƒvegavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. saį¹ƒvejetvā cittaį¹ƒ samādahati ā€” samādhivasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. tathāsamāhitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ paggaį¹‡hāti ā€” paggahavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. tathāpaggahitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ ajjhupekkhati ā€” upekkhāvasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. upekkhāvasena nānattakilesehi cittaį¹ƒ vimuccati ā€” vimokkhavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. vimuttattā te dhammā ekarasā honti ā€” bhāvanāvasena {ekarasaį¹­į¹­hena bhāvanāvasena (syā. ka.) aį¹­į¹­hakathā oloketabbo} paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. bhāvitattā tato paį¹‡Ä«tatare vivaį¹­į¹­anti ā€” vivaį¹­į¹­anāvasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. vivaį¹­į¹­itattā tato vosajjati ā€” vosaggavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. vosajjitattā tato nirujjhanti ā€” nirodhavasena paƱƱāvasena paƱƱindriyaį¹ƒ adhimattaį¹ƒ hoti. nirodhavasena dve vosaggā ā€” pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatÄ«ti ā€” pariccāgavosaggo. nirodhanibbānadhātuyā cittaį¹ƒ pakkhandatÄ«ti ā€” pakkhandanavosaggo. nirodhavasena ime dve vosaggā. evaį¹ƒ adhimattaį¹­į¹­hena indriyāni daį¹­į¹­habbāni.

KN Paį¹­is, 2. yuganaddhavaggo, 3. bojjhaį¹…gakathā, mÅ«lamÅ«lakādidasakaį¹ƒ, para. 15 ā‡’

samathassa avikkhepaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. vipassanāya anupassanaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. samathavipassanānaį¹ƒ ekarasaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. yuganaddhassa anativattanaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. sikkhāya samādānaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. ārammaį¹‡assa gocaraį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. lÄ«nassa cittassa paggahaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. uddhatassa cittassa niggahaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. ubhovisuddhānaį¹ƒ ajjhupekkhanaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. visesādhigamaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. uttari paį¹­ivedhaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. saccābhisamayaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā. nirodhe patiį¹­į¹­hāpakaį¹­į¹­haį¹ƒ bujjhantÄ«ti ā€” bojjhaį¹…gā.

KN Mil, 5. anumānapaƱho, 3. vessantaravaggo, 1. vessantarapaƱho, para. 3 ā‡’

ā€œidampi dutiyaį¹ƒ dukkarato dukkarataraį¹ƒ, yaį¹ƒ so attano orase piye putte bālake taruį¹‡ake latāya bandhitvā tena brāhmaį¹‡ena latāya anumajjÄ«yante disvā ajjhupekkhi.

KN Pe s607 four brahmavihāras context

Pe s607

KN Peį¹­, 7. hārasampātabhÅ«mi, para. 17 ā‡’

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.
Karuį¹‡Äsevanā avihiį¹ƒsāvitakkabhāvanā.
Cultivation of compassion 1 is the keeping of non-cruelty thinking in being.
Muditābhāvanā pītisukhasampajaƱƱā 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, asubhasaƱƱābhāvanā dukkhāpaį¹­ipadā dandhābhiƱƱā bhavasandhābhiƱƱā bhavasandhānaį¹ƒ, sā chabbidhā bhāvanā bhāvitā bahulÄ«katā anuį¹­į¹­hitā vatthukatā yānÄ«katā 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:
ā€˜sace kho mayaį¹ƒ catutthe migajāte ghaį¹­į¹­essāma, te ghaį¹­į¹­itā aƱƱe ghaį¹­į¹­issanti te ghaį¹­į¹­itā aƱƱe ghaį¹­į¹­issanti.
ā€˜If we disturb this fourth herd of deer, theyā€™ll disturb others, who in turn will disturb even more.
Evaį¹ƒ imaį¹ƒ nivāpaį¹ƒ nivuttaį¹ƒ sabbaso migajātā parimuƱcissanti.
Then all of the deer will be free from this bait weā€™ve cast.
YannÅ«na mayaį¹ƒ catutthe migajāte ajjhupekkheyyāmāā€™ti.
Why donā€™t we just keep an eye on that fourth herd?ā€™
Ajjhupekkhiį¹ƒsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.
And thatā€™s just what they did.
EvaƱhi te, bhikkhave, catutthā migajātā parimucciį¹ƒsu nevāpikassa iddhānubhāvā.
And thatā€™s how the fourth herd of deer got free from the trapperā€™s power.
Upamā kho me ayaį¹ƒ, bhikkhave, katā atthassa viƱƱāpanāya.
Iā€™ve made up this simile to make a point.
Ayaį¹ƒ cevettha atthoā€”
And this is what it means.
nivāpoti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ.
ā€˜Baitā€™ is a term for the five kinds of sensual stimulation.
Nevāpikoti kho, bhikkhave, mārassetaį¹ƒ pāpimato adhivacanaį¹ƒ.
ā€˜Trapperā€™ is a term for Māra the Wicked.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaį¹ƒ adhivacanaį¹ƒ.
ā€˜Trapperā€™s companionsā€™ is a term for Māraā€™s assembly.
Migajātāti kho, bhikkhave, samaį¹‡abrāhmaį¹‡Änametaį¹ƒ adhivacanaį¹ƒ.
ā€˜Deerā€™ is a term for ascetics and brahmins.
MN 101 exertion and upekkha leads to virāga

MN 101

KathaƱca, bhikkhave, saphalo upakkamo hoti, saphalaį¹ƒ padhānaį¹ƒ?
And how is exertion and striving fruitful?
Idha, bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ƒ attānaį¹ƒ dukkhena addhabhāveti, dhammikaƱca sukhaį¹ƒ na pariccajati, tasmiƱca sukhe anadhimucchito hoti.
Itā€™s when a monk doesnā€™t bring suffering upon themselves; and they donā€™t give up legitimate pleasure, but theyā€™re not stupefied with that pleasure.
So evaį¹ƒ pajānāti:
They understand:
ā€˜imassa kho me dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotÄ«ā€™ti.
ā€˜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.ā€™
So yassa hi khvāssa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hoti, saį¹…khāraį¹ƒ tattha padahati.
So they either actively strive or develop equanimity as appropriate.
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hoti, upekkhaį¹ƒ tattha bhāveti.
Tassa tassa dukkhanidānassa saį¹…khāraį¹ƒ padahato saį¹…khārappadhānā virāgo hotiā€”
Through active striving they become dispassionate towards that specific source of suffering,
evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti.
and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaį¹ƒ bhāvayato virāgo hotiā€”
Through developing equanimity they become dispassionate towards that other source of suffering,
evampissa taį¹ƒ dukkhaį¹ƒ nijjiį¹‡į¹‡aį¹ƒ hoti.
and so that suffering is worn away.
MN 118 fourth satipaį¹­į¹­hāna, upekkha observes abandoning hindrances

MN 118

Yasmiį¹ƒ samaye, bhikkhave, bhikkhu ā€˜aniccānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜aniccānupassÄ« passasissāmÄ«ā€™ti sikkhati;
Whenever a monk practices breathing while observing impermanence,
ā€˜virāgānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜virāgānupassÄ« passasissāmÄ«ā€™ti sikkhati;
or observing fading away,
ā€˜nirodhānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜nirodhānupassÄ« passasissāmÄ«ā€™ti sikkhati;
or observing cessation,
ā€˜paį¹­inissaggānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜paį¹­inissaggānupassÄ« passasissāmÄ«ā€™ti sikkhati;
or observing letting goā€”
dhammesu dhammānupassÄ«, bhikkhave, tasmiį¹ƒ samaye bhikkhu viharati ātāpÄ« sampajāno satimā vineyya loke abhijjhādomanassaį¹ƒ.
at that time they meditate observing an aspect of principlesā€”keen, aware, and rememberful, rid of desire and aversion for the world.
So yaį¹ƒ taį¹ƒ abhijjhādomanassānaį¹ƒ pahānaį¹ƒ taį¹ƒ paƱƱāya disvā sādhukaį¹ƒ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch over closely with equanimity.
Tasmātiha, bhikkhave, dhammesu dhammānupassÄ« tasmiį¹ƒ samaye bhikkhu viharati ātāpÄ« sampajāno satimā vineyya loke abhijjhādomanassaį¹ƒ. (4)
Thatā€™s why at that time a monk is meditating by observing an aspect of principlesā€”keen, aware, and rememberful, rid of desire and aversion for the world.
Evaį¹ƒ bhāvitā kho, bhikkhave, ānāpānassati evaį¹ƒ bahulÄ«katā cattāro satipaį¹­į¹­hāne paripÅ«reti.
Thatā€™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 cittaį¹ƒ samādhiyati.
When the body is pacified and they feel pleasure, the mind becomes undistractified-&-lucidified in samādhi.
Yasmiį¹ƒ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaį¹ƒ samādhiyati, samādhisambojjhaį¹…go tasmiį¹ƒ samaye bhikkhuno āraddho hoti, samādhisambojjhaį¹…gaį¹ƒ tasmiį¹ƒ samaye bhikkhu bhāveti, samādhisambojjhaį¹…go tasmiį¹ƒ samaye bhikkhuno bhāvanāpāripÅ«riį¹ƒ gacchati. (6)
At such a time, a monk has activated the awakening factor of undistractible-lucidity; they develop it and perfect it.
So tathāsamāhitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ ajjhupekkhitā hoti.
They closely watch over that mind undistractified-&-lucidified in samādhi.
Yasmiį¹ƒ samaye, bhikkhave, bhikkhu tathāsamāhitaį¹ƒ cittaį¹ƒ sādhukaį¹ƒ ajjhupekkhitā hoti, upekkhāsambojjhaį¹…go tasmiį¹ƒ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaį¹…gaį¹ƒ tasmiį¹ƒ samaye bhikkhu bhāveti, upekkhāsambojjhaį¹…go tasmiį¹ƒ samaye bhikkhuno bhāvanāpāripÅ«riį¹ƒ 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 suvaį¹‡į¹‡akāro vā suvaį¹‡į¹‡akārantevāsÄ« vā
Suppose, bhikkhu, a skilled goldsmith or his apprentice
ukkaį¹ƒ bandheyya,
were to prepare a furnace,
ukkaį¹ƒ bandhitvā ukkāmukhaį¹ƒ ālimpeyya,
heat up the crucible,
ukkāmukhaį¹ƒ ālimpetvā saį¹‡įøÄsena jātarÅ«paį¹ƒ
take some gold with tongs,
gahetvā ukkāmukhe pakkhipeyya,
and put it into the crucible.
tamenaį¹ƒ kālena kālaį¹ƒ abhidhameyya,
From time to time he would blow on it,
kālena kālaį¹ƒ udakena paripphoseyya,
from time to time he would sprinkle water over it,
kālena kālaį¹ƒ ajjhupekkheyya,
and from time to time he would just look on.
taį¹ƒ hoti jātarÅ«paį¹ƒ" sudhantaį¹ƒ niddhantaį¹ƒ" nÄ«haį¹­aį¹ƒ ninnÄ«takasāvaį¹ƒ mudu ca kammaƱƱaƱca pabhassaraƱca,
That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant.
yassā yassā ca piįø·andhanavikatiyā ākaį¹…khatiā€”yadi paį¹­į¹­ikāya yadi kuį¹‡įøalāya yadi gÄ«veyyakāya yadi suvaį¹‡į¹‡amālāya taƱcassa atthaį¹ƒ 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, athāparaį¹ƒ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaƱƱā 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 evaį¹ƒ pajānāti:
ā€œHe understands thus:
ā€˜imaƱce ahaį¹ƒ upekkhaį¹ƒ evaį¹ƒ parisuddhaį¹ƒ evaį¹ƒ pariyodātaį¹ƒ ākāsānaƱcāyatanaį¹ƒ upasaį¹ƒhareyyaį¹ƒ, tadanudhammaƱca cittaį¹ƒ bhāveyyaį¹ƒ.
ā€˜If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly,
Evaį¹ƒ me ayaį¹ƒ upekkhā tannissitā tadupādānā ciraį¹ƒ dÄ«ghamaddhānaį¹ƒ tiį¹­į¹­heyya.
then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.
ImaƱce ahaį¹ƒ upekkhaį¹ƒ evaį¹ƒ parisuddhaį¹ƒ evaį¹ƒ pariyodātaį¹ƒ viƱƱāį¹‡aƱcāyatanaį¹ƒ upasaį¹ƒhareyyaį¹ƒ, tadanudhammaƱca cittaį¹ƒ bhāveyyaį¹ƒ.
If I were to direct this equanimity, so purified and bright, to the base of infinite consciousnessā€¦ā€¦
SN 46.3 upekkha as 7th awakening factor observing mind in samādhi

SN 46.3

So
"He,
tathā-samāhitaį¹ƒ cittaį¹ƒ
(of) such-undistractable-&-lucid mind
sādhukaį¹ƒ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
.
.
. Yasmiį¹ƒ samaye, bhikkhave, bhikkhu
. On-the occasion, monks, a-monk
tathā-samāhitaį¹ƒ cittaį¹ƒ
(of) such-undistractable-&-lucid mind
sādhukaį¹ƒ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
,
,
upekkhā-sam-bojjh-aį¹…go tasmiį¹ƒ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
upekkhā-sam-bojjh-aį¹…gaį¹ƒ tasmiį¹ƒ samaye
equanimity-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
upekkhā-sam-bojjh-aį¹…go tasmiį¹ƒ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripÅ«riį¹ƒ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
SN 54.10 same as MN 118 fourth satipaį¹­į¹­hāna, upekkha observes abandoning hindrances

SN 54.10

nirodhānupassÄ« ā€¦
They practice like this: ā€˜Iā€™ll breathe in observing cessation.ā€™ They practice like this: ā€˜Iā€™ll breathe out observing cessation.ā€™
ā€˜paį¹­inissaggānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜paį¹­inissaggānupassÄ« passasissāmÄ«ā€™ti sikkhatiā€”
They practice like this: ā€˜Iā€™ll breathe in observing letting go.ā€™ They practice like this: ā€˜Iā€™ll breathe out observing letting go.ā€™
dhammesu dhammānupassÄ«, ānanda, bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ.
At such a time a monk is meditating by observing an aspect of principlesā€”keen, aware, and rememberful, rid of desire and aversion for the world.
So yaį¹ƒ taį¹ƒ hoti abhijjhādomanassānaį¹ƒ pahānaį¹ƒ taį¹ƒ paƱƱāya disvā sādhukaį¹ƒ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimity.
Tasmātihānanda, dhammesu dhammānupassÄ« bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ. (4)
Therefore, at such a time a monk is meditating by observing an aspect of principlesā€”keen, aware, and rememberful, rid of desire and aversion for the world.
SN 54.13 same as MN 118, 4th satipaį¹­į¹­hāna and 7th awakening factor

SN 54.13, MN 118

SN 5, 10. ānāpānasaį¹ƒyuttaį¹ƒ, 2. dutiyavaggo, 3. paį¹­hamāanandasuttaį¹ƒ SN 54.13, para. 7 ā‡’

ā€œyasmiį¹ƒ samaye, ānanda, bhikkhu aniccānupassÄ«. pe. virāgānupassÄ«. pe. nirodhānupassÄ«. pe. ā€˜paį¹­inissaggānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜paį¹­inissaggānupassÄ« passasissāmÄ«ā€™ti sikkhati ā€” dhammesu dhammānupassÄ«, ānanda, bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ. so yaį¹ƒ taį¹ƒ hoti abhijjhādomanassānaį¹ƒ pahānaį¹ƒ taį¹ƒ paƱƱāya disvā sādhukaį¹ƒ ajjhupekkhitā hoti. tasmātihānanda, dhammesu dhammānupassÄ« bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ.

SN 54.16 same as MN 118, 4th satipaį¹­į¹­hāna and 7th awakening factor

SN 54.16, SN 54.13, MN 118

SN 5, 10. ānāpānasaį¹ƒyuttaį¹ƒ, 2. dutiyavaggo, 6. dutiyabhikkhusuttaį¹ƒ SN 54.16, para. 7 ā‡’

ā€œyasmiį¹ƒ samaye, bhikkhave, bhikkhu aniccānupassÄ«. pe. virāgānupassÄ«. pe. nirodhānupassÄ«. pe. ā€˜paį¹­inissaggānupassÄ« assasissāmÄ«ā€™ti sikkhati, ā€˜paį¹­inissaggānupassÄ« passasissāmÄ«ā€™ti sikkhati ā€” dhammesu dhammānupassÄ«, bhikkhave, bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ. so yaį¹ƒ taį¹ƒ hoti abhijjhādomanassānaį¹ƒ pahānaį¹ƒ taį¹ƒ paƱƱāya disvā sādhukaį¹ƒ ajjhupekkhitā hoti. tasmātiha, bhikkhave, dhammesu dhammānupassÄ« bhikkhu tasmiį¹ƒ samaye viharati ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ.

SN 56.34 clothes on fire, not paying attention with upekkha

SN 56.34

ā€œÄ€ditte, bhante, cele vā sÄ«se vā, tasseva celassa vā sÄ«sassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoįø·hÄ« ca appaį¹­ivānÄ« ca sati ca sampajaƱƱaƱca karaį¹‡Ä«yanā€ti.
ā€œSir, if our clothes or head were on fire, weā€™d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.ā€
ā€œÄ€dittaį¹ƒ, bhikkhave, celaį¹ƒ vā sÄ«saį¹ƒ vā ajjhupekkhitvā amanasikaritvā anabhisametānaį¹ƒ catunnaį¹ƒ ariyasaccānaį¹ƒ yathābhÅ«taį¹ƒ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoįø·hÄ« ca appaį¹­ivānÄ« ca sati ca sampajaƱƱaƱca karaį¹‡Ä«yaį¹ƒ.
ā€œmonks, 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.
Katamesaį¹ƒ catunnaį¹ƒ?
What four?
Dukkhassa ariyasaccassa ā€¦ pe ā€¦ dukkhanirodhagāminiyā paį¹­ipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
(end of 7.7 upekkha ā¹ļø)

8.1 - Sammā-diį¹­į¹­hi: right view 1šŸ‘

8.2 - Sammā-saį¹…kappo: right resolve 2šŸ’­

And what is right resolve? (SN 45.8)

Nekkhamma-saį¹…kappo,
Renunciation-resolve,
A-byāpāda-saį¹…kappo,
Non-ill-will-resolve,
A-vihiį¹ƒsā-saį¹…kappo ā€”
Non-harmfulness-resolve

sutta passaages clarifying right resolve

MN 8 effacement (list of 44 kinds of good thought)
MN 78 kusala and akusala sankappo, and where they cease in 4 jhānas
MN 19 right thoughts (vitakka) and wrong thoughts contrasted
MN 117 with Āsavaā€ are the STED definition of renunciation, non ill will, non harm.
MN 117 without Āsavaā€ are vitakka of first jhāna, see V&VšŸ’­
SN 14.12 sankappa position on food chain
SN 14.13 ditthi precedes vitakka on food chain
inferior cause leads to inferior results

SN 56.7 right thoughts = 4šŸ‘‘ā˜ø

sutta passaages not specifically about right resolve but relevant

SN 55.7 golden rule and silver rule (stream entry uses silver to purify action and speech)

misc. Notes

3x3 strategy:
At 3am, wake up to battle the 3amšŸ˜ˆšŸŒ± (3 akusala mula roughly parallels 3 parts of right-resolve)
using the 3 tools in AN 3.16 (guarding sense doors, proper eating, proper sleep schedule)

4x4 strategy:
attack formation of your 4pd army:
1. 4bvā˜®ļø all close with statement abyapajja viharati, 4bv fits neatly under abyapajja-samkappo.
2. thoughts connected with 4šŸ‘‘ā˜ø are fruit of right view ā†’ right intention (SN 56.7)
3. 4pdšŸ¹ļø constantly purify intention, AN 4.14 especially, and AN 4.12 in all 4 postures
4. 4ip šŸŒ•āš” is how 4pd purifies sammā samādhi's 4th jhāna to penetrate 4šŸ‘‘ā˜ø .

8.2.1 - Renunciation-resolve

(Wrong-Resolve)
kāma šŸ’˜šŸ’ƒā€ Kāma-vitakka/sankappo
Public enemy #1. The opposite to nekkhamma-sankappo.
Closely related to kāma-chanda (of 5nivā›… ),
Kāma-rāga, kāma-tanha (the cause of suffering in 4šŸ‘‘ā˜ø ).
31asbšŸ§Ÿā€ (the primary antidote)

8.2.2 - Non-ill-will-resolve

The 4bvā˜®ļø brahma-vihāra formula, is an especially nice form of non-ill will. Notice "A-byāpāda" appears in all 4 of the STED 4bv.

8.2.3 - Non-harmfulness-resolve

8.3 - Sammā-vācā: right speech 3šŸ’¬

STED right speech

ā€œkatamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
musāvādā veramaį¹‡Ä«,
lying; abstaining (from it)
pisuį¹‡Äya vācāya veramaį¹‡Ä«,
Divisive-speech; abstaining (from it)
pharusāya vācāya veramaį¹‡Ä«,
Abusive-speech; abstaining (from it)
samphappalāpā veramaį¹‡Ä« ā€”
Idle-chatter; abstaining (from it)
ayaį¹ƒ vuccati, bhikkhave, sammā-vācā.
This is called, *********, right speech.
only 1 wayā€ 8.3 - Sammā-vācā: right speech 3šŸ’¬
    only 1 wayā€ 8.3.1 ā€“ lying; abstaining (from it)
    only 1 wayā€ 8.3.2 - Divisive-speech; abstaining (from it)
    only 1 wayā€ 8.3.3 ā€“ Abusive-speech; abstaining (from it)
    only 1 wayā€ 8.3.4 ā€“ Idle-chatter; abstaining (from it)
    only 1 wayā€ 8.3.10 - Sutta passages clarifying right speech
    only 1 wayā€ 8.3.20 ā€“ Misc.
        only 1 wayā€ 8.3.20.1 ā€“ Above all, donā€™t lie to yourself
        only 1 wayā€ 8.3.20.2 - šŸ’ŽšŸ· pearls before swine.
        only 1 wayā€ 8.3.20.3 ā€“ oral tradition

Sutta passages clarifying right speech

AN
AN 2.62 good people give and receive constructive criticism thankfully
AN 3.28 in court, knowing truth but lie that ā€˜I donā€™t knowā€™
AN 4.3 criticizing what deserves criticism, karmic result
AN 4.100 right speech is not being silent when you witness a crime.
AN 4.149 su-carita: gives 4 opposites of wrong speech
AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches
AN 5.159 five conditions before one teaching others
AN 5.160 once arisen, desire to speak out hard to get rid of
AN 5.198 5 factors of good speech: timely, true, gentle, beneficial, and friendly
AN 5.209 not proper to sing Dhamma recitation / chanting
KN
KN Iti 25 lying is slippery slope that leads to every kind of evil

MN
MN 61: right effort purifies right speech
MN 95 five types of truth preservation
SN
SN 17.11 So brutal are possessions, honor, and popularity, that good monk willing to lie

wrong speech

AN 4.149 su-carita: gives 4 opposites of wrong speech

AN 4.149
Saccavācā, apisuį¹‡Ä vācā, saį¹‡hā vācā, mantabhāsāā€”
Speech thatā€™s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacÄ«sucaritānÄ«ā€ti.
These are the four kinds of good conduct by way of speech.ā€

AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches

AN 4.221
ā€œCattārimāni, bhikkhave, vacÄ«duccaritāni.
ā€œmonks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?
What four?
Musāvādo, pisuį¹‡Ä vācā, pharusā vācā, samphappalāpoā€”
Speech thatā€™s false, divisive, harsh, or nonsensical.

8.3.1 ā€“ lying; abstaining (from it)

ā€œkatamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
musāvādā veramaį¹‡Ä«,
lying; abstaining (from it)
ā€¦
ā€¦

KN Iti 25 lying is slippery slope that leads to every kind of evil

KN Iti 25

ā™¦ ā€œeka-dhammaį¹ƒ atÄ«tassa, bhikkhave, purisa-puggalassa
ā€œone-thing transgressed, *********, (for a) person,
nāhaį¹ƒ tassa kiƱci pāpa-kammaį¹ƒ a-karaį¹‡Ä«yanti
there is no evil-action not-(to be)-done.
vadāmi.
(this I) say.
katamaį¹ƒ eka-dhammaį¹ƒ?
Which one thing?
yadidaį¹ƒ bhikkhave, sampajāna-musā-vādoā€ti.
just-this, monks: deliberate-lie-telling."
etam-atthaį¹ƒ bhagavā avoca.
this-(is the)-meaning (of what) the-blessed-one said.
tatth-etaį¹ƒ iti vuccati ā€”
(with regard to)-that thus (was it) said.
(verse)

ā™¦ ā€œeka-dhammaį¹ƒ atÄ«tassa,
"one-thing transgressed,
musā-vādissa jantuno.
lying-speech (by a) person,
ā™¦ vitiį¹‡į¹‡a-para-lokassa,
rejecting-[concern for the]-after-world,
natthi pāpaį¹ƒ a-kāriyanā€ti.
(there is)-no evil (he will) not-do."

MN 61 never lie, even as a joke

MN 61

evameva kho, rāhula,
ā€œIn the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,
when anyone feels no shame in telling a deliberate lie,
n-āhaį¹ƒ tassa kiƱci pāpaį¹ƒ a-karaį¹‡Ä«yanti vadāmi.
there is no evil, I tell you, he will not do.
tasmātiha te, rāhula, ā€˜hassāpi na musā bhaį¹‡issāmÄ«ā€™ti ā€”
Thus, Rāhula, you should train yourself,
evaƱhi te, rāhula, sikkhitabbaį¹ƒ.
ā€˜I will not tell a deliberate lie even in jest.ā€™

AN 3.28 in court, knowing truth but lie that ā€˜I donā€™t knowā€™

SN 17.11 So brutal are possessions, honor, and popularity, that good monk willing to lie

8.3.2 - Divisive-speech; abstaining (from it)

ā€œkatamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
ā€¦
ā€¦
pisuį¹‡Äya vācāya veramaį¹‡Ä«,
Divisive-speech; abstaining (from it)
ā€¦
ā€¦

8.3.3 ā€“ Abusive-speech; abstaining (from it)

ā€œkatamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
ā€¦
ā€¦
pharusāya vācāya veramaį¹‡Ä«,
Abusive-speech; abstaining (from it)
ā€¦
ā€¦

suttas that use strong speech, but are not ā€˜abusiveā€™

AN 5.191 badly behaving brahmins and dogs
AN 6.29 Buddha calls monk a fool (mogha) for not knowing answer to a Dhamma question
AN 6.44 Buddha calls a woman ā€œfoolish incompetent matron, with an matronā€™s witā€, for asking a reasonable question

8.3.4 ā€“ Idle-chatter; abstaining (from it)

ā€œkatamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
ā€¦
ā€¦
samphappalāpā veramaį¹‡Ä« ā€”
Idle-chatter; abstaining (from it)

8.3.10 - Sutta passages clarifying right speech

.
.

AN

AN 2.62 good people give and receive constructive criticism thankfully

AN 2.62
KathaƱca, bhikkhave, santasannivāso hoti, kathaƱca santo sannivasanti?
What is it like living with good people? How do good people live together?
Idha, bhikkhave, therassa bhikkhuno evaį¹ƒ hoti:
Itā€™s when a senior monk thinks:
ā€˜theropi maį¹ƒ vadeyya, majjhimopi maį¹ƒ vadeyya, navopi maį¹ƒ vadeyya;
ā€˜Any monk, whether senior, middle, or junior, should admonish me;
therampāhaį¹ƒ vadeyyaį¹ƒ, majjhimampāhaį¹ƒ vadeyyaį¹ƒ, navampāhaį¹ƒ vadeyyaį¹ƒ.
and I should admonish any monk, whether senior, middle, or junior.
Thero cepi maį¹ƒ vadeyya hitānukampÄ« maį¹ƒ vadeyya no ahitānukampÄ«, sādhÅ«ti naį¹ƒ vadeyyaį¹ƒ na naį¹ƒ viheį¹­heyyaį¹ƒ passampissa paį¹­ikareyyaį¹ƒ.
If a monkā€”whether senior, middle, or juniorā€”were to admonish me, theyā€™d be sympathetic, so I wouldnā€™t bother them, but say ā€œThank you!ā€ And Iā€™d deal with it when I saw what I did wrong.ā€™

AN 4.3 criticizing what deserves criticism, karmic result

AN 4.3
CatÅ«hi, bhikkhave, dhammehi samannāgato paį¹‡įøito viyatto sappuriso akkhataį¹ƒ anupahataį¹ƒ attānaį¹ƒ pariharati, anavajjo ca hoti ananuvajjo ca viĆ±Ć±Å«naį¹ƒ, bahuƱca puƱƱaį¹ƒ pasavati.
When an astute, competent good person has four qualities they keep themselves healthy and whole. They donā€™t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi catūhi?
What four?
Anuvicca pariyogāhetvā avaį¹‡į¹‡Ärahassa avaį¹‡į¹‡aį¹ƒ bhāsati,
After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaį¹‡į¹‡Ärahassa vaį¹‡į¹‡aį¹ƒ bhāsati,
and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanÄ«ye į¹­hāne appasādaį¹ƒ upadaį¹ƒseti,
They donā€™t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanÄ«ye į¹­hāne pasādaį¹ƒ upadaį¹ƒsetiā€”
and they do arouse faith in things that are inspiring.

also in AN 4.3, four types of wrong criticism have seriously bad karma

AN 4.100 right speech is not being silent when you witness a crime.

AN 4.100 right speech is not being silent when you witness a crime.
at the right time criticizing what deserves it, praising that which deserves it.
dhamma details section : Duty of Right Speech in revealing Counterfeit of True Dharma

AN 4.149 su-carita: gives 4 opposites of wrong speech

AN 4.149
Saccavācā, apisuį¹‡Ä vācā, saį¹‡hā vācā, mantabhāsāā€”
Speech thatā€™s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacÄ«sucaritānÄ«ā€ti.
These are the four kinds of good conduct by way of speech.ā€

AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches

AN 4.221
ā€œCattārimāni, bhikkhave, vacÄ«duccaritāni.
ā€œmonks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?
What four?
Musāvādo, pisuį¹‡Ä vācā, pharusā vācā, samphappalāpoā€”
Speech thatā€™s false, divisive, harsh, or nonsensical.

AN 5.159 five conditions before one teaching others

AN 5.159
ā€œNa kho, ānanda, sukaraį¹ƒ paresaį¹ƒ dhammaį¹ƒ desetuį¹ƒ.
ā€œÄ€nanda, itā€™s not easy to teach Dhamma to others.
Paresaį¹ƒ, ānanda, dhammaį¹ƒ desentena paƱca dhamme ajjhattaį¹ƒ upaį¹­į¹­hāpetvā paresaį¹ƒ dhammo desetabbo.
You should establish five things in yourself before teaching Dhamma to others.
Katame paƱca?
What five?
ā€˜Anupubbiį¹ƒ kathaį¹ƒ kathessāmÄ«ā€™ti paresaį¹ƒ dhammo desetabbo;
You should teach Dhamma to others thinking: ā€˜I will teach step by step.ā€™ ā€¦
ā€˜pariyāyadassāvÄ« kathaį¹ƒ kathessāmÄ«ā€™ti paresaį¹ƒ dhammo desetabbo;
ā€˜I will talk explaining my methods.ā€™ ā€¦
ā€˜anuddayataį¹ƒ paį¹­icca kathaį¹ƒ kathessāmÄ«ā€™ti paresaį¹ƒ dhammo desetabbo;
ā€˜I will talk out of kindness.ā€™ ā€¦
ā€˜na āmisantaro kathaį¹ƒ kathessāmÄ«ā€™ti paresaį¹ƒ dhammo desetabbo;
ā€˜I will not talk while secretly hoping to profit.ā€™ ā€¦
ā€˜attānaƱca paraƱca anupahacca kathaį¹ƒ kathessāmÄ«ā€™ti paresaį¹ƒ dhammo desetabbo.
ā€˜I will talk without hurting myself or others.ā€™

AN 5.160 once arisen, desire to speak out hard to get rid of

AN 5.160

Uppanno rāgo duppaį¹­ivinodayo, uppanno doso duppaį¹­ivinodayo, uppanno moho duppaį¹­ivinodayo, uppannaį¹ƒ paį¹­ibhānaį¹ƒ duppaį¹­ivinodayaį¹ƒ, uppannaį¹ƒ gamikacittaį¹ƒ duppaį¹­ivinodayaį¹ƒ.
Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.
Ime kho, bhikkhave, paƱca uppannā duppaį¹­ivinodayāā€ti.
These five things are hard to get rid of once theyā€™ve arisen.ā€

AN 5.198 5 factors of good speech: timely, true, gentle, beneficial, and friendly

AN 5.198

ā€œPaƱcahi, bhikkhave, aį¹…gehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viĆ±Ć±Å«naį¹ƒ.
ā€œmonks, speech that has five factors is well spoken, not poorly spoken. Itā€™s blameless and is not criticized by sensible people.
Katamehi paƱcahi?
What five?
Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saį¹‡hā ca bhāsitā hoti, atthasaį¹ƒhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti.
It is speech that is timely, true, gentle, beneficial, and friendly.

AN 5.209 not proper to sing Dhamma recitation / chanting

AN 5.209

MN

MN 61: right effort purifies right speech

MN 61
(mirror verbal action, vācāya kammaį¹ƒ )
(before verbal action ā†’ consider consequence)
(before verbal action ā†’ if leads to bad, donā€™t do)
(before verbal action ā†’ if not lead to bad, do)
(during verbal action ā†’ consider consequence)
(during verbal action ā†’ if leads to bad, donā€™t do)
(during verbal action ā†’ if not lead to bad, do)
(after verbal action ā†’ consider consequence)
(after verbal action ā†’ if it led to bad, confess and donā€™t do again)
(after verbal action ā†’ if not lead to bad, rejoice pÄ«ti-pāmojja)

MN 95 five types of truth preservation

MN 95

PaƱca kho ime, bhāradvāja, dhammā diį¹­į¹­heva dhamme dvedhā vipākā.
These five things can be seen to turn out in two different ways.
Katame paƱca?
What five?
Saddhā, ruci, anussavo, ākāraparivitakko, diį¹­į¹­hinijjhānakkhantiā€”
Faith, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration.
ime kho, bhāradvāja, paƱca dhammā diį¹­į¹­heva dhamme dvedhā vipākā.
Api ca, bhāradvāja, susaddahitaį¹ƒyeva hoti, taƱca hoti rittaį¹ƒ tucchaį¹ƒ musā;
Even though you have full faith in something, it may be void, hollow, and false.
no cepi susaddahitaį¹ƒ hoti, taƱca hoti bhÅ«taį¹ƒ tacchaį¹ƒ anaƱƱathā.
And even if you donā€™t have full faith in something, it may be true and real, not otherwise.
Api ca, bhāradvāja, surucitaį¹ƒyeva hoti ā€¦ pe ā€¦
Even though you have a strong preference for something ā€¦
svānussutaį¹ƒyeva hoti ā€¦ pe ā€¦
something may be accurately transmitted ā€¦
suparivitakkitaį¹ƒyeva hoti ā€¦ pe ā€¦
something may be well contemplated ā€¦
sunijjhāyitaį¹ƒyeva hoti, taƱca hoti rittaį¹ƒ tucchaį¹ƒ musā;
something may be well considered, it may be void, hollow, and false.
no cepi sunijjhāyitaį¹ƒ hoti, taƱca hoti bhÅ«taį¹ƒ tacchaį¹ƒ anaƱƱathā.
And even if something is not well considered, it may be true and real, not otherwise.
Saccamanurakkhatā, bhāradvāja, viƱƱunā purisena nālamettha ekaį¹ƒsena niį¹­į¹­haį¹ƒ gantuį¹ƒ:
For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion:
ā€˜idameva saccaį¹ƒ, moghamaƱƱanā€™ā€ti.
ā€˜This is the only truth, other ideas are stupid.ā€™ā€

preservation of truth

ā€œKittāvatā pana, bho gotama, saccānurakkhaį¹‡Ä hoti, kittāvatā saccamanurakkhati?
ā€œBut Master Gotama, how do you define the preservation of truth?ā€
Saccānurakkhaį¹‡aį¹ƒ mayaį¹ƒ bhavantaį¹ƒ gotamaį¹ƒ pucchāmāā€ti.
ā€œSaddhā cepi, bhāradvāja, purisassa hoti;
ā€œIf a person has faith,
ā€˜evaį¹ƒ me saddhāā€™tiā€”
they preserve truth by saying, ā€˜Such is my faith.ā€™
iti vadaį¹ƒ saccamanurakkhati, na tveva tāva ekaį¹ƒsena niį¹­į¹­haį¹ƒ gacchati:
But they donā€™t yet come to the definite conclusion:
ā€˜idameva saccaį¹ƒ, moghamaƱƱanā€™ti ().
ā€˜This is the only truth, other ideas are stupid.ā€™
Ruci cepi, bhāradvāja, purisassa hoti ā€¦ pe ā€¦
If a person has a preference ā€¦
anussavo cepi, bhāradvāja, purisassa hoti ā€¦ pe ā€¦
or has received an oral transmission ā€¦
ākāraparivitakko cepi, bhāradvāja, purisassa hoti ā€¦ pe ā€¦
or has a reasoned reflection about something ā€¦
diį¹­į¹­hinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;
or has accepted a view after contemplation,
ā€˜evaį¹ƒ me diį¹­į¹­hinijjhānakkhantÄ«ā€™tiā€”
they preserve truth by saying, ā€˜Such is the view I have accepted after contemplation.ā€™
iti vadaį¹ƒ saccamanurakkhati, na tveva tāva ekaį¹ƒsena niį¹­į¹­haį¹ƒ gacchati:
But they donā€™t yet come to the definite conclusion:
ā€˜idameva saccaį¹ƒ, moghamaƱƱanā€™ti.
ā€˜This is the only truth, other ideas are stupid.ā€™
Ettāvatā kho, bhāradvāja, saccānurakkhaį¹‡Ä hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaį¹ƒ saccānurakkhaį¹‡aį¹ƒ paƱƱapema;
Thatā€™s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.
na tveva tāva saccānubodho hotÄ«ā€ti.
But this is not yet the awakening to the truth.ā€
ā€œEttāvatā, bho gotama, saccānurakkhaį¹‡Ä hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaį¹ƒ saccānurakkhaį¹‡aį¹ƒ pekkhāma.
ā€œThatā€™s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way.
Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?
But Master Gotama, how do you define awakening to the truth?ā€

8.3.20 ā€“ Misc.

8.3.20.1 ā€“ Above all, donā€™t lie to yourself

(from mae chee kaewā€™s biography) https://notesonthedhamma.blogspot.com/2019/02/you-can-lie-to-entire-world-if-you-like.html
Donā€™t be resentful of criticism or prideful of praise. Simply stay focused on your meditation practice from dawn to dusk. Develop spiritual virtue day and night, and always speak the truth. Self-honesty is the basis of moral virtue. Know yourself, accept your faults and work to overcome them. Hide nothing from yourself. Above all, donā€™t lie to yourself. Lying to yourself is a fundamental breach of moral virtue. You can lie to the entire world if you like, but you must never lie to yourself.

my comment: That quote really struck me, because living in a secular world, most professions you can't survive without lying, or at the very least, intentionally withholding truths. Being too open, transparent and forthcoming will cause you to fail tasks, lose clients, and ultimately your job, in most real world professions. So it's very refreshing to hear Mae Chee Kaew acknowledge the harsh reality most people face, of not being able to maintain 100% honesty at all times. But as long we remain internally honest, as long as we never lie to ourselves, then that keeps us in touch with our conscience and keeps the possibility of rehabilitation and redemption alive. If we lie to the world and lie to ourselves, we're doomed. For (hopefully) obvious reasons.

8.3.20.2 - šŸ’ŽšŸ· pearls before swine.

This popular saying is similar to the principle of "speaking at right time",
when there's good reason to believe the audience is capable of understanding.

ā€œCast not pearls before swine.ā€
Jesus appears to be warning his disciples to preach only before receptive audiences.
from Jesus' sermon on the mount: Matthew 7:6 ā€”
ā€œDo not give what is holy to dogs,
and do not throw your pearls before swine,
or they will trample them under their feet,
and turn and tear you to pieces.

ļ»æ

8.3.20.3 ā€“ oral tradition

oral tradition

8.4 - Sammā-kammanto: right action 4šŸƒ

STED from SN 45.8

ā€œkatamo ca, bhikkhave, sammā-kammanto? yā kho, bhikkhave,
What **, *********, is right action?
Pāį¹‡Ä-atipātā veramaį¹‡Ä«,
Life-attacking(, killing); abstaining (from it)
Adinnā-dānā veramaį¹‡Ä«,
stealing; abstaining (from it)
A-brahmacariyā veramaį¹‡Ä« ā€”
Un-chastity; abstaining (from it)
ayaį¹ƒ vuccati, bhikkhave, sammā-kammanto.
This is called, *********, right action.

8.4.1 ā€“ (1) Pāį¹‡Ä-atipātā: no killing

Pāį¹‡Ä-atipātā veramaį¹‡Ä«,
Life-attacking(, killing); abstaining (from it)

8.4.1.6 ā€“ Killing in a just war? - Thanissaro essay 2022

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

Thereā€™s a depressing pattern in human behavior that Mark Twain noted more than a century ago, and itā€™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 itā€™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:
Donā€™t intentionally kill anything or anyone.
Ever. Donā€™t tell other people to kill.
And donā€™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).

Thatā€™s as clear-cut and absolute as you can get, and itā€™s clear-cut for a reason:
Clear-cut rules are easy to remember even when your emotional level is highā€”and thatā€™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 youā€™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 thereā€™s a gap in the fence, anything that can fit into the gapā€”or enlarge it by wriggling throughā€”will be able to get in.
Itā€™ll be as if there werenā€™t a fence there at all.

Now, itā€™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 youā€™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, itā€™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 theyā€™re with us again now.
If we have any concern for the Dhamma at all, itā€™s important to reject these theories outright.
Otherwise, we find ourselves quibbling over when and where itā€™s right to issue a Buddhist license to kill.
And no matter how strictly we try to restrict the license, itā€™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:
Thereā€™s something wrong with the texts.
Because this assertion can take many forms, itā€™s useful to examine a few of them, to see how misleading they can be.
That way, we wonā€™t fall for them.

The big one is this:

ā€¢ 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 canā€™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.
Itā€™s just that their answers arenā€™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, youā€™ll be more likely to be careful in your behavior than if you didnā€™t (MN 60).
If it turns out that theyā€™re not true, at least you can die with a clear conscience, knowing that youā€™ve lived a pure life free from hostility or ill will.
When you discover that they are true, youā€™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 heā€™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 heā€™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 itā€™s their moral duty to break the precepts, youā€™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, theyā€™re actually teaching us how to protect our long-term well-being.

This doesnā€™t mean that the precepts leave you totally defenseless against an enemy, just that they force you to think outside the box.
If youā€™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 donā€™t look down on intelligent compromise.

ā€¢ 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).
Donā€™t do anything that would land you in the lower realms.

By this standard, itā€™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 youā€™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 youā€™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 youā€™d probably forget where you were going to begin with.

ā€¢ The texts are obsessed with the letter of the precepts, but itā€™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 ā€œspiritā€ is never expressed in the texts, and for good reason.
It assumes that thereā€™s a clear way of calculating when doing a lesser evil will prevent a greater evil, but what clear boundary determines what does and doesnā€™t go into the calculus?
Can you discount the retaliation that will come from people who want to avenge your ā€œlesser evilā€?
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 canā€™t really control the indirect effects of your action once itā€™s done;
you canā€™t tell for sure whether the killing you do will result in more or less killing than what youā€™re trying to prevent.
But what is for sure is that youā€™ve used your own body or your own speech in giving ordersā€”things over which you do have controlā€”to kill.

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

ā€¢ Maybe the texts are hiding something.
Maybe the Buddha didnā€™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 itā€™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, youā€™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, youā€™re working for the harm of many, leaving them unprotected when they try to determine what should and shouldnā€™t be done (AN 3.62).

Thatā€™s much worse than leaving them without a license to kill an aggressor, no matter how bad. ā¹ļø

8.4.2 ā€“ (2) Adinnā-dānā: no stealing

Adinnā-dānā veramaį¹‡Ä«,
stealing; abstaining (from it)

8.4.3 ā€“ (3) A-brahmacariya: celibacy

A-brahmacariyā veramaį¹‡Ä« ā€”
Un-chastity; abstaining (from it)
AN 3.107 Ruį¹‡į¹‡a: 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-cāraį¹ƒ pahāya

MN 41: They donā€™t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They donā€™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.

8.4.3.100.1 ā€“ what does brahmacariya (celibacy) look like?

article derived from
https://www.reddit.com/r/EarlyBuddhismMeditati/comments/15elqzm/what_does_brahmacariya_celibacy_look_like/

I have some other thoughts that may be helpful to those doing or hoping to do this practice.

* use the 3rd iddhi pāda, citta samādhi padhāna sankhāra samannagatam:
the power of citta, making up your mind to do something and do it,
without even entertaining any alternative to not doing it.
For example, there are things most of us won't do:
kill, steal, be a drug dealer, cocaine addict, etc.
Make up your citta/mind, that you're going to be celibate for 30 days, 90 days, whatever,
and then put it in that same box of things you won't do.
You've gone 30 or 90 days without killing anyone right?
Put celibacy in that same box, you're going to be celibate and not break celibacy for X amount of time.

* building on above idea:
frequently (every time you pee at minimum) imagine you have no penis, no sexual organ.
Sounds like a small thing, but the biological imperative is a very powerful force,
so you're always looking to fortify your defenses.

* living in a supportive community of other celibates is very helpful.
For example, I lived 4 years in a monastery keeping 8 precepts.
I was happier during that 4 years than the life outside that time
with so called "freedom" to indulge in sensual pleasures and sexual pleasures.
So you build up a base of experience where you know there is a better happiness than sexual pleasure,
and then you can build on that and always have that memory to recall that you were indeed happier celibate than not.

* fully understand sukha indriya, the physical pleasure faculty, the biological imperative FIB .
Whether it's from scratching a rash, eating delicious food, having sex, or masturbating,
all it ends up being is pleasure chemicals in the brain: seratonin, endorphines, etc.
Think of the time, energy, all of the investment needed to achieve 3 seconds of sukha indriya orgasm?
It's like 20 hours of hard labor findng an attractive partner, wining and dining them, etc.,
for just 3 seconds of fickle happiness.

* a very helpful thought experiment:
imagine there was no sukha indrya, no pleasure faculty, no pleasure chemical in the brain to drive you to seek pleasure.
In other words, food is gives neutral feelings/sensations,
sex and orgasm just yields 3 seconds of neutral sensation.
How would that change your life?
How interesting would sex and dating be if it didn't culminate in an orgasm?
Wouldn't you just be platonic friends then?
Wouldn't you just use a food processor and blender to make nutritional smoothies and porridge to get optimal nutrients into your body quickly and efficiently, instead of wasting so much seeking emotional comfort and sensual stimulation from interesting foods?

* having hobbies that are enjoyable:
I like studying suttas, hiking, doing yoga, doing taiji, doing jhāna.
All of those activites get a much higher pīti (mental joy) and sukha indriya (physical pleasure) return on investment of time and energy than sex and food ever could.
Compare to earlier item of 'box of things you wouldn't do' like killing, breaking celibacy for X number of days.
Here you have a much bigger and enticing box of things you are allowed to do,
and indulge as much as you want because they're all healthy for you.

* Understand the heavy cost of indulging in sex and sensual pleasures, but especially sexual activities.
Most people don't understand the šŸŒŸPIE (precious internal energy) it takes for sexual activity.
You don't get it back after just a few days of eating more and sleeping more.
Reproduction takes the best of your nerve cells, and your brain, memory cognitive capability, ability to think critically and understand Dhamma and anything is greatly diminished the more sexual activity you have.
That heavy energy expenditure also compromises your immune system, and just overall is a big drag on your physical and mental health.
You won't truly understand it unless you've compared a good sample size, for example 100 days of pure celibacy vs. 100 days of indulging in sex and sensual pleasures.
The more you understand the energetic cost of every activity, not just sensual pleasures,
the more you're disinclined to waste your precious energy on even talking unncessarily,
thinking unncessarily, doing frivious things or wasting time talking about nonsense with your best friends.
If you really see suffering and want out, you put all your money, time, energy, resources into ending dukkha and realizing nirvana.

* understanding insatiability of desire, sensual desire, sexual desire.
A frequent rationale people use to break celibacy, or any other addiction is, "I'm going to do this, but this is the last time".
It doesn't work.
What's the success rate of that? Zero %?
And what is the success rate of the mini victories of sexual orgasms that only last 3 seconds?
You're satiated for 20 minutes and then you want to go again?
Again that's a zero % success rate when taking a longer term view.

* cutting out the middle man:
For myself, I know that even if I encountered the perfect situation, having a harem with the most beautiful women in the world, no marriage, no kids, no diseases, no money, no liabilities, no committment, I'd still get bored after a few months, or 2 years tops and want to go back to looking for a way out of dukkha full time.
So why bother with all that hassle if I know I'm just going for nirvana?
Cut out the middle man.
Just be celibate now and go for nirvana full time, full effort.

* You need to truly understand the subha nimitta (sign of beauty/attractiveness):
I chant this sutta everyday, SN 46.2.

If you don't understand why you have strong lust and why it's hard to get rid of,
then you don't understand subha nimitta.
If you're not an arahant or a non-returner, you still don't really understand or truly know what it is to be immune from subha nimitta.
It takes me just a few seconds to chant this part, since I've been chanting this for over 10 years:

(1. šŸ’‘ Kāma-c-chanda ā† subha-nimittaį¹ƒ)

Ko ca, bhikkhave,
ā€œ{And} what, monks, [is the]
āhāro an-uppannassa vā
nutriment (for) un-arisen
kāma-c-chandassa uppādāya,
sensual-desire's arising,
uppannassa vā kāma-c-chandassa
(and) arisen sensual-desire's
bhiyyo-bhāvāya vepullāya?
growth,-development (and) abundance?
Atthi, bhikkhave,
There-is, monks,
subha-nimittaį¹ƒ.
(the) beautful-sign.
Tattha a-yoniso-manasi-kāra-bahulÄ«-kāroā€”
(To) that-there, un-wise-mental-production-frequently-done,
ayam-āhāro an-uppannassa vā
is-the-nutriment (for) un-arisen
kāma-c-chandassa uppādāya,
sensual-desire's arising,
uppannassa vā kāma-c-chandassa
(and) arisen sensual-desire's
bhiyyo-bhāvāya vepullāya.
growth,-development (and) abundance.
The key when you chant it, is you use vitakka, vicāra, and upekkha, pausing between words and taking as long as you need

vitakka is the mental recitation of the memorized passage, and some superficial understanding of what you're chanting.

vicāra explores the meaning of the passage more thoroughly on intellectual level.

upekkha (equanimous observation) is Dhamma investigation powered by the samādhi of four jhānas,
so that the theoretical understanding penetrates deeply into personal realization.
You understand lust, subha nimitta on a level that affects your behavior, view, attitude towards sex, lust, sensual desire,
and any desire for the 5 cords of sensual pleasure.

* another kind of asubha-nimitta:
The usual EBT standard antidote for subha nimitta is the a-subha šŸ§Ÿā€ nimitta (unattractive or repulsive sign).
That would usually be your 31asbšŸ§Ÿā€ .
Another type of asubha you should add to your arsenal,
is focus your attention and follow the sign (nimitta) of what happens right AFTER you indulge in sex and sensual pleasures,
and really immerse yourself in those asubha (unattractive) perceptions.

Many adults probably have tens of thousands of experiences to draw from.

(visualize and relive the emotions, feelings, physical sensations from past experiences:) So right after sex, or masturbation, you have an orgasm.
3 seconds of pleasure. Then it's gone.
Then you probably feel guilty because you know you've just wasted precious energy that's going to lower your jhāna ceiling, weaken your immune system, weaken your sati and memory, weaken your ability to think clearly, etc.
Then you feel the insatiable itch to indulge in sex again after 20 minutes, or 60 minutes, whatever.
Then you say, "this is the last time I binge on sex."
And then your brain and body feel awful afterwards.
Then you resolve never to do it again.
Then you remember this is like the 50th time you resolved never to do it again.
Then you wish to be free of all addictions, cigarettes, cocaine, sex, gambling, video games, whatever other vices you have.
It's just an insatiable endless cycle and downward spiral until your brain fog and physical and mental health decline to badly that you die, and then are reborn in the realm of animals, hell, or ghosts.
That's where it leads.
Unless you have restraint of your cravings to avoid heavy collateral damage.
Like functional alcoholics, or functional recreational cocaine users, or people who moderate their sexual activitiy to once or twice a week.
All of this is also a healthy kind of asubha nimitta (sign of unattractiveness).
If you follow these kind of healthy signs, pay attention to these kind of healthy perceptions,
then your desire for subha nimitta and the 5kg diminishes right on the spot.
ā¹ļø

8.4.4 ā€“ Karma and Rebirth

karma : kamma and rebirth
MN 129 Bāla-paį¹‡įøita: 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 ā€“ misc.

SN 55.7 šŸ”—does Buddhism have a golden rule, silver rule, or neither?

šŸ”—Which is worse karmic consequence? Knowingly doing something evil, or unknowingly doing something evil?

AN 6.57 Chaįø·Äbhijāti: 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 ā€“ sammā-ājÄ«vo: right livelihood 5šŸ‘‘

STED from SN 45.8

ā€œkatamo ca, bhikkhave, sammā-ājÄ«vo?
And what, monks, is right livelihood?
Idha, bhikkhave, ariya-sāvako
Here, monks, a noble-oneā€™s-disciple:
Micchā-ājÄ«vaį¹ƒ pahāya
Having abandoned Wrong-livehihood;
Sammā-ājÄ«vena jÄ«vitaį¹ƒ kappeti ā€”
Lives according to Right-livelihood
ayaį¹ƒ vuccati, bhikkhave, sammā-ājÄ«vo.
This is called right livelihood.

8.5.1 ā€“ micchā-ājÄ«vo: what constitutes wrong livelihood

MN 117

Katamo ca, bhikkhave, micchāājīvo?
And what is wrong livelihood?
Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaį¹ƒ nijigÄ«sanatāā€”
Deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions.
MA 189 agama || MN 117
What is right livelihood?
If there is no seeking [requisites] with a dissatisfied mind,
not having recourse to various inappropriate types of spells, not making a living by wrong forms of livelihood; if one seeks robes and blankets with what is in accordance with the Dharma, by means of the Dharma, seeks beverages and food, beds and couches, medicine [or] any [other] requisites of life with what is in accordance with the Dharma, by means of the Dharma.

AN 5.177 for laypeople (the term used is ā€˜tradeā€™, not ā€˜livelihoodā€™)

ā€œPaƱcimā, bhikkhave, vaį¹‡ijjā upāsakena akaraį¹‡Ä«yā.
ā€œmonks, a lay follower should not engage in these five trades.
Katamā paƱca?
What five?
Satthavaį¹‡ijjā, sattavaį¹‡ijjā, maį¹ƒsavaį¹‡ijjā, majjavaį¹‡ijjā, visavaį¹‡ijjāā€”
Trade in weapons, living creatures, meat, intoxicants, and poisons.

8.5.2 ā€“ sammā-ājÄ«vo: what constitutes right livelihood

SN 4.5 arahants teach others Dhamma (The term ā€˜right livelihoodā€™ not used)

Caratha, bhikkhave, cārikaį¹ƒ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaį¹ƒ.
Wander forth, monks, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Mā ekena dve agamittha.
Let not two go by one road.
Desetha, bhikkhave, dhammaį¹ƒ ādikalyāį¹‡aį¹ƒ majjhekalyāį¹‡aį¹ƒ pariyosānakalyāį¹‡aį¹ƒ sātthaį¹ƒ sabyaƱjanaį¹ƒ kevalaparipuį¹‡į¹‡aį¹ƒ parisuddhaį¹ƒ brahmacariyaį¹ƒ pakāsetha.
Teach the Dhamma thatā€™s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice thatā€™s entirely full and pure.

misc. Right livelihood

On the Path 8.5 Thanissaro nice summary

8.6 - Sammā Vāyāmo: right effort 6šŸ¹

8.7 - Sammā-Sati: right remembering [and applying Dharma] 7šŸ˜

ļ»æelephant and bodhi tree SN 47.2 defines 'sati' (mindfulness ) as doing this all the time (24/7 samādhi ):
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 ā˜øDharma as ā˜øDharma [as it truly is].
(ā€¦ elided refrain from each wayā€¦)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
he should remove greed and distress regarding the world.


8.7.1 ā€“ 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 šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
he should remove greed and distress regarding the world.


what that means:

continuously seeing the body, as just a body [as it actually is according to reality],
rather than a distorted fantasy we identify with and become entangled in.
The #1 recommend exercise for doing that is 31asbšŸ§Ÿā€ .

satipaį¹­į¹­hāna sutta is overrated

Any ā˜øDhamma teaching that leads to seeing the body as it actually is, is applicable here.
One should not make the mistake assuming the popular suttas MN 10 or DN 22 give a comprehensive list of possibilities.

31 body parts is preeminent

31asbšŸ§Ÿā€ has a preeminent place in EBT .
The Buddha emphasized and praised this practice repeatedly.
Even when scores of monks committed suicide from practicing 31asb incorrectly Bu Vbā€ 1.3,
he didn't stop praising and pushing this as one of the key practices.
Ab Vb 7.1.1 Abhidhamma Vibhanga preserves an earlier version of satipaį¹­į¹­hāna sutta that only had 31 body parts as the exercises in kāyaanupassana.

kāyagata is synonym for kāya-anu-passana

See kāya-gatā-sati šŸƒā€ , MN 119
MN 119 has the same kāya exercises as satipaį¹­į¹­hāna sutta kāya exercises DN 221,
except that MN 119 tells you to do each exercise concurrently with 4 jhānas.

(end of 8.7.1 kāya anu passanaā¹ļø)

8.7.2 ā€“ 4sp2

vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
he should remove greed and distress regarding the world.


what that means:

SN 36 is your best bet for detailed and comprehensive understanding of vedana.
DN 222 vedana anu passana

(end of 8.7.2 vedana anu passanaā¹ļø)

8.7.3 ā€“ 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 šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
he should remove greed and distress regarding the world.

what that means:

6 abhiƱƱa #3, 3āš”šŸ’­, the power of mind reading, is what MN 10's citta-anu-passana is based on.
AN 10.51 sa-citta: good gloss of 4sp3, and how to purify citta, with simile of mirror.

šŸ”—distinction between Kāya and citta

šŸ”—(non EBT) distinction between Kāya and citta

(end of 8.7.3 citta anu passanaā¹ļø)

8.7.4 ā€“ 4sp4

dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ā˜øDharma as ā˜øDharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
he should remove greed and distress regarding the world.

what that means:

ā˜øDhamma = Buddha's teaching that leads to virāga ... nirvana. ā˜øDhamma in this context,
as well as in ā˜øDhamma-vicaya-sambojjhanga,
is commonly mistranslated as "phenomena", "mental qualities", etc.

The oral tradition works together holistically with Sati, dhamma-vicaya, memorization.
It requires Dhamma=specialized Teaching, not "phenomena".

šŸ”—what does it mean to see Dhamma as Dhamma?

(end of 8.7.4 Dhamma anu passanaā¹ļø)

8.7.10 ā€“ primer on ā€˜satiā€™

8.7.10.1 ā€“ 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 /ĖˆrƦd/ 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 satipaį¹­į¹­hāna, as defined in SN 47.2

šŸ˜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 ā˜øDharma as ā˜øDharma [as it truly is].
(ā€¦ elided refrain from each wayā€¦)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
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.

ā— SN 47.6 - šŸ”—šŸ”Š 6m, Sakuį¹‡agghi: šŸ¦ (the) quail:
always stay in 4spšŸ˜, to avoid death

ā— SN 47.7 - šŸ”—šŸ”Š 6m, Makkaį¹­a: šŸ’ (the) monkey:
always stay in 4spšŸ˜, 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 satipaį¹­į¹­hāna:

4sp4
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ā˜øDharma as ā˜øDharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent šŸ¹, he has lucid discerning šŸ‘, he remembers šŸ˜ [to apply relevant ā˜øDharma].
vineyya loke abhijjhā-do-manassaį¹ƒ;
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 ā€“ (never wish for success by non-Dharmic means)
ā™¦ 84.
ā™¦ na atta-hetu na parassa hetu,
Not for your own sake or that of another
na puttam-icche na dhanaį¹ƒ na raį¹­į¹­haį¹ƒ.
desiring children, wealth, or nation,
ā™¦ na iccheyya VAR a-dhammena samiddhim-attano,
Never wish for success by non-Dharmic [unjust] means,
sa sīlavā paƱƱavā dhammiko siyā.
rather, be virtuous, wise, and act [justly] in accordance with Dharma.

Dhp 86 -
ā™¦ 86.
ā™¦ ye ca kho sammadakkhāte,
But those who act
dhamme dhammā-(a)nu-vattino.
according to the perfectly taught Dhamma
ā™¦ te janā pāramessanti,
will cross the realm of Death,
maccudheyyaį¹ƒ suduttaraį¹ƒ.
so difficult to cross.

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

step on a crack break your momma's back
ā€œStep on a crack, break your momma's backā€ 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 satipaį¹­į¹­hāna. 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?

ā€Satiā€ should be ā€œalways onā€, no off switch position
Anytime you donā€™t have the ā€œsatiā€ switch flipped in the ā€œonā€ position, you are in grave danger.
explicit reference to ā€œgrave dangerā€

SN 47.6 Sakuį¹‡agghi: simile of quail: always stay in 4sp (satipatthana), to avoid death
SN 47.7 Makkaį¹­a: simile of monkey: always stay in 4sp, to avoid death

Look at the 10 min. video for ā€œhow to find water in the desert with a monkeyā€.
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-kalyāį¹‡Ä«: world beauty queen, man with sword, balance bowl of oil

strongly implicit reference to ā€œgrave dangerā€
AN 7.67 sati is the wise gate keeper. If he lets in the bad guys, danger and death!

milder implicit sutta references to ā€œgrave dangerā€
SN 46.53 Anytime is the right time for sati (sutta on balancing 7sb to counter 5niv)
satiƱca khvāhaį¹ƒ, bhikkhave, sabbatthikaį¹ƒ vadāmÄ«ā€ti.
ā€œAs for mindfulness, I tell you, that serves every purpose.ā€

4sp = 4 sati-(u)patthana, i.e. 4 remembrance establishings.
ā€œEstablishingā€ means the sati switch should always be flipped in the ā€œonā€ position,
never in the off posiiton.
The word satipatthana appears in countless places,
and sammā-sati, ā€œright-rememberingā€, 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.

_x0001_ Look at the 10 min. video for ā€œhow to find water in the desert with a monkeyā€. It is reminiscnent of SN 47.7. Is there a closer monkey simile in other suttas?
šŸ”—šŸŽ¦

maranasati is more like the ā€œlife is shortā€ video (about 30 seconds long).
The instructions at the end of that video ā€œplay hardā€ is a translation for
ā€œappamādena bhikkhave, sampādethaā€ (the last words of the buddha).

the ā€œjeep grim reaperā€ 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 212.1 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.

8.7.25 ā€“ Buddha arranges marriage for his daughter sati

(work in progress)
sati is clever, pretty, and known for her great memory.
She can easily recall things and done long ago.
Sati is of an age to marry, and she narrowed down her suitors to two:
Andy is very handsome and charismatic: His life style philosphy is ā€œchoiceless non judgmental awareness. Living in the present moment and never thinking about the past or future.ā€
Pan is average looking: His life style philosphy is discerning the cause of things, equanimously observing the rise and fall of aggregates.

(end of 8.7 - šŸ˜Sammā-Satiā¹ļø)

8.8 ā€“ Sammā Samādhi: right undistractible-lucidity 8šŸŒ„

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

8.8.1 - j1šŸŒ˜ First Jhāna

šŸš«šŸ’‘ viviccā€™eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
šŸš«šŸ˜  vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ā˜øDharmas,
(V&VšŸ’­) sa-vitakkaį¹ƒ sa-vicāraį¹ƒ
with directed-thought and evaluation [of those verbal ā˜øDharma thoughts],
šŸ˜šŸ™‚ viveka-jaį¹ƒ pÄ«ti-sukhaį¹ƒ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
šŸŒ˜ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati.
he attains and lives in first jhāna.

ļ»æ

TOC for details on first Jhāna in book Goldcraft

        Goldcraft 4.3.1 j1šŸŒ˜ 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-vitakkaį¹ƒ sa-vicāraį¹ƒ =with directed-thought and evaluation
            Goldcraft 4.3.1.4 viveka-jaį¹ƒ pÄ«ti-sukhaį¹ƒ = rapture and pleasure born from judicious-seclusion
            Goldcraft 4.3.1.5 paį¹­hamaį¹ƒ jhānaį¹ƒ 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 ā€œwrongā€ 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 resolveā€™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 ā€œhearingā€ in jhāna

ļ»æ

Essence of j1šŸŒ˜ First Jhāna

From studying every reference to STED 4jšŸŒ• formula, and examining what happens right before first jhāna, we can see the pattern.

Before one has mastered the skill of stopping internal dialogue at will, entering the šŸ‘‘šŸ˜¶ noble silence of 2nd jhāna where V&VšŸ’­ are shut off and replaced by subverbal awareness and investigation of S&SšŸ˜šŸ’­ , one first has to:

0. Understand and memorize the 7sbā˜€ļø awakening factors. Especially SN 46.3. Every meditation technique, including those that use V&V skillfully in first jhana, rely on that as the underlying structure. The 4 jhānas are the 6th factor, samādhi-sambojjhanga, shown clearly in DN 2.

1. Understand the danger, the dukkha, and disadvantages of 5kg and 5nivā›… . V&VšŸ’­ has a large role in accomplishing this, so one should not be too greedy and shoot for 4th jhāna or 2nd jhāna before mastering first jhāna and how to use first jhāna's V&VšŸ’­ skillfully.

2. Before one can completely shut off internal dialogue of V&VšŸ’­ , one first has to learn how to replace askusala/unskillful v&v with skillful v&v, and then attenuate the v&v so it doesn't block passaddhi/pacification awakening factor and the pÄ«ti & sukha (rapture and pleasure) of first jhāna. See MN 19 and vitakka & vicāra in first jhāna.

2b. Remember what 'gradual' means. You have to walk before you can run, and you have to first get rid of akusala vitakka and replace them right away with kusala vitakka (section 2). There's even samādhi in 3 ways to describe an intermediate stage between first and second jhāna for how vicāra is used before being dropped (or more accurately, sublimated). Living beings spent entire lifetimes thinking all the time, the Buddha designed a gradual training system, and he doesn't expect you completely eliminate v&v all at once.

3. The way to stabilize and prolong first jhāna, is by learning how to use V&VšŸ’­ skillfully to direct the mind to inspiring themes to stoke the fire of first jhāna and keep it burning. Suttas such as MN 20, SN 47.8, SN 47.10, SN 46.3, AN 6.10, AN 8.30 are a few such examples.

4. How do you know if you are on the right track for first jhāna? The most important part of first jhāna is not samatha kung fu, but the correct understanding of section #1 (seeing dukkha in 5kg...). The internal test to verify oneself (MN 14), do you genuinely reject 5kg 5 cords of sensual pleasure because rapture & pleasure of first jhāna is much more enticing not just because of the bliss, but because you truly see it doesn't have the drawbacks of 5kg? A samatha kung fu expert who can sit for 5 hours straight and blank their mind out, but then they still lust after sex and 5 cords of sense pleasure, they completely miss the essence of genuine first jhāna. Samatha and Vipassana need to be conjoined and balanced. Genuine EBT jhāna does this.

5. This is why you should be very wary of following non EBT samādhi systems that falsely claim to be genuine jhāna, but tends to segregate samatha from vipassana and overly emphasize samatha kung fu for first jhāna. V&VšŸ’­ has an important role to play in this stage of development, and cutting off v&v (by redefining it as 'placing the mind' or 'initial application') is cutting off one's fuel for jhāna (see section 3). How self defeating is that?

Physical side of first jhāna

The above summarises the essentials on the mental side of things.
As far as the physical side, how to pacify (kāya-passaddhi) the body to induce sukha and samādhi-sambojjhanga of first jhāna, see 5šŸŒŠ, 16šŸŒ¬ļøšŸ˜¤ā€ especially steps 3 and 4.
Read Jhāna-constipation ā›œšŸŒŠ for brutally effective ways to cure jhāna-constipation.



8.8.2 - j2šŸŒ— Second Jhāna

Vitakka-vicārānaį¹ƒ vÅ«pasamā
with the subsiding of directed-thought and evaluation [of those verbal ā˜øDharma thoughts],
ajjhattaį¹ƒ sam-pasādanaį¹ƒ
with internal purity and self-confidence,
šŸŒ„ cetaso ekodi-bhāvaį¹ƒ
his mind becomes singular in focus.
šŸš«(V&VšŸ’­) a-vitakkaį¹ƒ a-vicāraį¹ƒ
Without directed-thought and evaluation, [mental processing is now subverbal,]
šŸŒ„šŸ˜šŸ™‚ samādhi-jaį¹ƒ pÄ«ti-sukhaį¹ƒ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
šŸŒ— dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharati.
he attains and lives in second jhāna.

ļ»æ

TOC for details on Second Jhāna in book Goldcraft

        Goldcraft 4.3.2 j2šŸŒ— Second Jhāna
            Goldcraft 4.3.2.1 vitakka + vicāra = directed-thought and evaluation
            Goldcraft 4.3.2.2 vÅ«pasamā = subsiding
            Goldcraft 4.3.2.3 ajjhattaį¹ƒ sam-pasādanaį¹ƒ = with internal purity and self-confidence
            Goldcraft 4.3.2.4 cetaso ekodi-bhāvaį¹ƒ = his mind becomes singular in focus
            Goldcraft 4.3.2.6 a-vitakkaį¹ƒ a-vicāraį¹ƒ = without directed-thought and evaluation
            Goldcraft 4.3.2.7 samādhi-jaį¹ƒ pÄ«ti-sukham = [mental] rapture and [physical] pleasure
            Goldcraft 4.3.2.8 dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharati = he attains and lives in second jhāna
            Goldcraft 4.3.2.40 šŸ‘‘šŸ˜¶ Noble Silence, ariyo vā tuį¹‡hÄ«-bhāvo
            Goldcraft 4.3.2.50 2nd jhāna misc.

ļ»æ

Essence of j2šŸŒ— Second Jhāna

* Compared to first jhāna, which still involves linguistic verbal mental talk of V&VšŸ’­ ,
* in second jhāna that V&V is sublimated into the subverbal mental processing of S&SšŸ˜šŸ’­ .
* That subverbal S&S can either passively enjoy this pleasant abiding, or engage in subverbal Dharma investigation, for example seeing dukkha, seeing cause of dukkha, etc.
* As MN 20 says, starting with second jhāna, one starts to become a master of thinking what one wants to think, and not thinking what one doesn't want to think. In contrast, the first jhāna accomplishment was that one hasn't learned the art of šŸ‘‘šŸ˜¶ noble silence yet, but one at least prefers thinking skillful Dharma related thoughts over unskillful worldly Dharmas.



8.8.3 - j3šŸŒ– Third Jhāna

šŸš«šŸ˜ pÄ«tiyā ca virāgā
With [mental] rapture fading,
šŸ‘ upekkhako ca viharati
he lives equanimously observing [ā˜øDharmas with subverbal mental processing].
(S&SšŸ˜šŸ’­) sato ca sam-pajāno,
remembering [and applying relevant ā˜øDharma], he lucidly discerns.
šŸ™‚šŸš¶ sukhaƱca kāyena paį¹­i-saį¹ƒ-vedeti,
He experiences pleasure with the [physical] body.
yaį¹ƒ taį¹ƒ 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]:
ā€˜upekkhako satimā sukha-vihārÄ«ā€™ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ā˜øDharma]."
šŸŒ– tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati.
he attains and lives in third jhāna.

ļ»æ

TOC for details on third Jhāna in book Goldcraft

        Goldcraft 4.3.3 j3šŸŒ– Third Jhāna
            Goldcraft 4.3.3.1 pÄ«tiyā ca virāgā = With [mental] rapture fading
            Goldcraft 4.3.3.2 šŸ‘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 sukhaƱca kāyena paį¹­i-saį¹ƒ-vedeti = senses pleasure with body
            Goldcraft 4.3.3.5 yaį¹ƒ taį¹ƒ ariyā ācikkhanti = the noble ones praise this
            Goldcraft 4.3.3.6 ā€˜upekkhako satimā sukha-vihārÄ«ā€™ = "He lives happily.ā€¦"
            Goldcraft 4.3.3.7 tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati = he attains and lives in third jhāna.
            Goldcraft 4.3.3.22 3rd jhāna misc.

ļ»æ

Essence of j3šŸŒ– third Jhāna

* When one is first learning jhānas, first and second jhāna can have strong emotional thrill and excitement.
* On the mental development side of third jhāna, compared to second, we focus on the skill of dispassion (virāga) towards pīti (mental joy).
* Why? PÄ«ti requires an energetic expenditure to fabricate intentions to produce mental joy.
When one already knows how to flip the switch to enter jhāna that is born of samādhi (second jhāna or higher),
one need not expend extraneous energy getting excited about it.
Just like an elite athlete who scores winning plays doesnā€™t need wild emotional energy expending overt displays of celebration, he calmly goes on in a state of upekkha.
Making winning plays is just expected and normal for him, so he saves his energy for more important Dharmas.
* upekkha, equanimous-observation, becomes prominent in third jhāna. In passive mode, upekkha and sampajāno equanimously observes the experience of pleasant abiding.
In dynamic mode, upekkha and sampajāno investigates the Dharma, for example seeing dukkha and its cause.



8.8.4 - j4šŸŒ• Fourth Jhāna

sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaį¹ƒ atthaį¹…gamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaį¹ƒ
experiencing [physical] sensations of neither pain nor pleasure,
šŸ‘šŸ˜ Upekkhā-sati-pārisuddhiį¹ƒ
his equanimous observation and his remembering [and application of relevant ā˜øDharma] is purified.
šŸŒ• catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati
he attains and lives in fourth jhāna.

ļ»æ

TOC for details on fourth Jhāna in book Goldcraft

        Goldcraft 4.3.4 j4šŸŒ• Fourth Jhāna
            Goldcraft 4.3.4.1 SN 48.37 informs whether sensation is physical or mental
            Goldcraft 4.3.4.2 sukhassa ca pahānā = abandoning pleasure
            Goldcraft 4.3.4.3 dukkhassa ca pahānā = abandoning pain
            Goldcraft 4.3.4.4 pubbeva so-manassa-do-manassānaį¹ƒ atthaį¹…gamā = previous abandoning of elated and distress...
            Goldcraft 4.3.4.5 A-dukkham-a-sukhaį¹ƒ = neither pain nor pleasure
            Goldcraft 4.3.4.6 šŸ‘šŸ˜ Upekkhā-sati-pārisuddhiį¹ƒ =  equanimous observation and remembering purified
            Goldcraft 4.3.4.7 catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati = lives in fourth jhāna
            Goldcraft 4.3.4.22 fourth jhāna misc.
                Goldcraft 4.3.4.22.1 breathing stops in 4th jhāna
                Goldcraft 4.3.4.22.3 4th jhāna is prerequisite for arahant?

ļ»æ

Essence of j4šŸŒ• fourth Jhāna

* work on imperturbability (aneƱja), as exemplified in MN 125 with the war elephant in battle doing his job fearlessly despite being assaulted on all fronts.
* the quintessential quality of sammā samādhi, righteous undistractible lucidity, is khanti, patient-endurance: The ability to bear the onslaught of dukkha arising at all six doors of the senses.
* You can see how upekkha, equanimous-observation, becomes purified in fourth jhāna, with patient-endurance and imperturbability coming into prominence.



(end of 8.8 - šŸŒ„ Sammā Samādhiā¹ļø)

24 -

24.99 ā€“ lucid24.org user manual

1. you should be able to get to any sutta you want, directly to any important section of a sutta, within a few seconds.

quick link (from lucid24.org home page)

šŸ”—ā”ā„¹ļø Detailed quick link guide (external article on web)

AN (1-11) = Aį¹…guttara Nikāya: numbered collection
DA (1-30) = Dīrgh'-āgama
Dhp (1-423) = Dhamma-pada
DNā€ (1-34) : DÄ«gha Nikāya
EA (1.# ā€“ 52.#): Ekottarik'-Āgama
G (#) = Goldcraft, the perfection of Samādhi
Iti (1-112) = Iti-vuttaka: Thus (was it) said
Kp (1-9) = Pāį¹­ha, Khuddaka-pāį¹­ha: short-reading
MA (1-222) = Madhyam-āgama äø­é˜æ含ē¶“
mab (1-222) BDK english translation of MA
MNā€ (1-152): Majjhima Nikāya
O (#) = Only one way, to Rock
Q (#) = Qigong Gorilla
SA (1-1362) = Saį¹ƒyukt-āgama 雜é˜æ含ē¶“
SN (1-56) = Saį¹ƒyutta Nikāya: connected group
Snp (1.1 - 5.18) = Sutta Nipāta: discourse - section, falling down, descending
Thag (1.1 - 21.1) = Thera-gāthā: Elder [monk] - verses
Thig (1.1 ā€“ 16.#) = TherÄ«-gāthā: Elder [nun] - verses
Ud (1.1 ā€“ 8.#) = Udāna: [inspired] Utterances
Vb (1-13): Abhidhamma Vibhanga.

examples

MN 19 ā†’ loads sutta #19 from Majjhima Nikāya (MN) Middle (length) collection (of suttas)
mn19 ā†’ same thing, note use of lower case and no need for space between ā€˜mnā€™ and ā€˜19ā€™ (easier to type)

Lost in the matrix, no more!
One of the goals, only about 20% complete so far in MN, is to have detailed massively bookmarked table of contexts that:
1. not only serve as table of contents, but gives a concise summary of entire sutta
2. numbered and balanced as a tree in such a way itā€™s easy to know very quickly where you are in the matrix.
See for example MN 46. If you had been dropped in randomly in any location of a plain sutta translation, there are so many repetitions youā€™d have no idea where you were.

24.100 ā€“ Epilogue: Thereā€™s only one way, to rock

Dhp 273

ā™¦ maggān-aį¹­į¹­h-aį¹…giko seį¹­į¹­ho,
(Of all) paths,-(the)-Eight-fold [Path] (is) supreme;
saccānaį¹ƒ caturo padā.
(of all) truths (the) Four [Noble Truths] (are) {supreme};
ā™¦ virāgo seį¹­į¹­ho dhammānaį¹ƒ,
Dis-passion (is the) supreme Dharma:
Dvi-padānaƱca cakkhumā.
(among) two-footed [beings], [the Buddha,] (the) one-who-sees (is) supreme.
Dhp 274

ā™¦ ese-ā€™va maggo nā€™atth-aƱƱo,
This-(is the)-only path; there-is-no-other,
dassanassa visuddhiyā.
(for) visionā€™s purification.
ā™¦ etaƱ-hi tumhe paį¹­ipajjatha,
Tread this path,
māras-setaį¹ƒ pa-mohanaį¹ƒ.
(and) Māra [the evil one] (will be) profoundly-mystified.

Lucid24.org mantra

ā™¦ ese-ā€™va maggo
Thereā€™s only one way
ā™¦ ese-ā€™va maggo
Thereā€™s only one way
ā™¦ ese-ā€™va maggo, DÄ«pe!
Thereā€™s only one way, to Rock!
Rock (noun, place)
Corregidor, an island in the Philippines also known as "The Rock"
Jamaica, an island in the Caribbean is locally referred to as the "Rock"
Niue, an island near Tonga referred to as the "Rock" by residents
Rock of Gibraltar, a British overseas territory near the southernmost tip of Spain
"Rock" (DÄ«pa), an island that some yogis paddling their rafts are dead set on reaching.

Rock (colloquial verb, adjective, adverb)
To excel, to be awesome, inspirational, outstanding, to perfect.

100 ā€“ commentary

Acknowledgments

I borrowed the phrase ā€˜Thereā€™s only one way, to Rock!ā€™ (ese-ā€™va maggo, DÄ«pe!) from Sammy Hagar, the accidental pāįø·i translator.
ļ»æ

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