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SN 36.11 Buddha goes out of his way to emphasize physicality of 4 jhanas, šŸŒŠ passaddhi/pacification


SN 36.11 rahogata (complete, no peyyāla)


excerpt:

Chay-imā, bhikkhu, passaddhiyo.
(there are) six-of-these ****** pacifications.

(in 4 jhānas one can perceive rÅ«pa ✅ šŸš¶)

1. paį¹­hamaį¹ƒ jhānaį¹ƒ samāpannassa
1. (with) first jhāna attained,
šŸš«šŸ—£️šŸ’¬ vācā paį¹­ip-passaddhā hoti.
šŸš«šŸ—£️šŸ’¬ vocalization-of-speech is pacified.
2. dutiyaį¹ƒ jhānaį¹ƒ samāpannassa
2. (with) second jhāna attained,
šŸš«(V&VšŸ’­) Vitakka-vicārā paį¹­ip-passaddhā honti.
šŸš«(V&VšŸ’­) directed-thought-&-evaluation is pacified.
3. tatiyaį¹ƒ jhānaį¹ƒ samāpannassa
3. (with) third jhāna attained,
šŸš«šŸ˜ pÄ«ti paį¹­ip-passaddhā hoti.
šŸš«šŸ˜ rapture is pacified.
4. catutthaį¹ƒ jhānaį¹ƒ samāpannassa
4. (with) fourth jhāna attained,
šŸš«šŸŒ¬️šŸ˜¤ Assāsa-passāsā paį¹­ip-passaddhā honti.
šŸš«šŸŒ¬️šŸ˜¤ in-breath-out-breath is pacified.

(in a-rÅ«pa / form-less attainments, body šŸš¶ perception disappears)

5. saƱƱāvedayitanirodhaį¹ƒ samāpannassa
5. (with) perception-&-feeling-cessation attained,
saƱƱā ca vedanā ca paį¹­ip-passaddhā honti.
perception & feeling are pacified.

(standard descriptions of arahant)


6. KhÄ«į¹‡-āsavassa bhikkhuno
6. (having) killed-the-asinine-inclinations, a monk’s
šŸš«šŸ’‘ rāgo paį¹­ip-passaddho hoti,
šŸš«šŸ’‘ passion is pacified,
šŸš«šŸ˜  doso paį¹­ip-passaddho hoti,
šŸš«šŸ˜  aversion is pacified,
šŸš«šŸ˜• moho paį¹­ip-passaddho hotÄ«”ti.
šŸš«šŸ˜• delusion is pacified.



Compared to Theravada, Chinese parallel does not have list of 6 passadhi

SA 474 ę­¢ęÆ: subsiding

If we compare the difference between the Theravada pali version, it looks like the Sarvastivada EBT schools didn't have a controversy and redefinition of 4 jhanas being non-physical, and there was no need to have the 6 passadhi list. It looks like the Theravada Suttanta Jedi (preventing corruption from late Theravada) inserted the 6 passadhi in the pali version of the sutta.


Early Abhidhamma, the kāya (body)-passaddhi is physical

They make a clear distinction that the sutta talks about physical body, whereas in Abhidhamma theory, they redefine it as "collection of mental aggregates". In other words, in early Abhidhamma period they still had integrity and honesty, giving full disclosure that they were making modifications to the Dhamma as the Buddha defined it. But by the time the chapter on Ab Vibhanga Jhana rolls around, the charade is over, they stop talking about the sutta version and only use the VRJ (vism. redefinition of jhana) version of kāya.





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