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SN 35.95 bahiya, and malyunkaputta, uses 4sp and 6sal: (Re cryptic 4sp formula 'body in body')


One more addition to the article:

exhibit 1: Bahiya sutta KN Ud 1.10

Bahiya was famous for being the disciple who attained  arahantship the fastest, upon meeting the buddha, hearing this short teaching:
♦ “tasmātiha te, bāhiya, evaį¹ƒ sikkhitabbaį¹ƒ —
“Then, Bāhiya, you should train yourself thus:
‘diį¹­į¹­he diį¹­į¹­hamattaį¹ƒ bhavissati,
In reference to the seen, there will be only the seen.
sute sutamattaį¹ƒ bhavissati,
In reference to the heard, only the heard.
mute mutamattaį¹ƒ bhavissati,
In reference to the sensed, only the sensed.
viƱƱāte viƱƱātamattaį¹ƒ bhavissatÄ«’ti.
In reference to the cognized, only the cognized.
evaƱhi te, bāhiya, sikkhitabbaį¹ƒ.
That is how you should train yourself.
yato kho te, bāhiya,
When for you there will be
diį¹­į¹­he diį¹­į¹­hamattaį¹ƒ bhavissati,
only the seen in reference to the seen,
sute sutamattaį¹ƒ bhavissati,
only the heard in reference to the heard,
mute mutamattaį¹ƒ bhavissati,
only the sensed in reference to the sensed,
viƱƱāte viƱƱātamattaį¹ƒ bhavissati,
only the cognized in reference to the cognized,
tato tvaį¹ƒ, bāhiya, na tena;
then, Bāhiya, there is no you in connection with that.
yato tvaį¹ƒ, bāhiya, na tena tato tvaį¹ƒ, bāhiya, na tattha;
When there is no you in connection with that,
yato tvaį¹ƒ, bāhiya, na tattha,
there is no you there.
tato tvaį¹ƒ, bāhiya,
When there is no you there,
nevidha na huraį¹ƒ na ubhayamantarena.
you are neither here nor yonder nor between the two.
esevanto dukkhassā”ti.
This, just this, is the end of stress.”2
♦ atha kho bāhiyassa dārucÄ«riyassa bhagavato imāya saį¹ƒkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaį¹ƒ vimucci.
Through hearing this brief explanation of the Dhamma from the Blessed One, the mind of Bāhiya of the Bark-cloth right then and there was released from effluents through lack of clinging/sustenance. Having exhorted Bāhiya of the Bark-cloth with this brief explanation of the Dhamma, the Blessed One left.

4sp formula uses the same model 

Same as the "only the seen in reference to the seen" formula in Bahiya.
In fact, you can even map it in to the 4sp. The "seen"/ditthi, "heard"/sute, "sensed"/mute (corresponds to the other physical sense faculties) all map to the internal and external kaya and vedana anupassi. The cognized/vinnate corresponds to citta-anupassana.

In mālukyaputtasuttaį¹ƒ (SN 35.78), where the Buddha gives some commentary on the same teaching to Bahiya, it just confirms what I assert above.


95. Mālukyaputtasutta
95. Māluį¹…kyaputta
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaį¹…kami … pe … ekamantaį¹ƒ nisinno kho āyasmā mālukyaputto bhagavantaį¹ƒ etadavoca:
Then Venerable Māluį¹…kyaputta went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saį¹ƒkhittena dhammaį¹ƒ desetu, yamahaį¹ƒ bhagavato dhammaį¹ƒ sutvā eko vÅ«pakaį¹­į¹­ho appamatto ātāpÄ« pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Ettha dāni, mālukyaputta, kiį¹ƒ dahare bhikkhÅ« vakkhāma.
“Well now, Māluį¹…kyaputta, what are we to say to the young monks,
Yatra hi nāma tvaį¹ƒ, bhikkhu, jiį¹‡į¹‡o vuddho mahallako addhagato vayoanuppatto saį¹…khittena ovādaį¹ƒ yācasÄ«”ti.
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks the Realized One for brief advice?”
“KiƱcāpāhaį¹ƒ, bhante, jiį¹‡į¹‡o vuddho mahallako addhagato vayoanuppatto.
“Sir, even though I’m an old man, elderly and senior,
Desetu me, bhante, bhagavā saį¹…khittena dhammaį¹ƒ, desetu sugato saį¹…khittena dhammaį¹ƒ, appeva nāmāhaį¹ƒ bhagavato bhāsitassa atthaį¹ƒ ājāneyyaį¹ƒ. Appeva nāmāhaį¹ƒ bhagavato bhāsitassa dāyādo assan”ti.
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
“Taį¹ƒ kiį¹ƒ maƱƱasi, mālukyaputta,
“What do you think, Māluį¹…kyaputta?
ye te cakkhuviƱƱeyyā rÅ«pā adiį¹­į¹­hā adiį¹­į¹­hapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”
“No hetaį¹ƒ, bhante”.
“No, sir.”
“Ye te sotaviƱƱeyyā saddā assutā assutapubbā, na ca suį¹‡Äsi, na ca te hoti suį¹‡eyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
“Do you have any desire or greed or affection for sounds known by the ear …
“No hetaį¹ƒ, bhante”.
“Ye te ghānaviƱƱeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
smells known by the nose …
“No hetaį¹ƒ, bhante”.
“Ye te jivhāviƱƱeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
tastes known by the tongue …
“No hetaį¹ƒ, bhante”.
“Ye te kāyaviƱƱeyyā phoį¹­į¹­habbā asamphuį¹­į¹­hā asamphuį¹­į¹­hapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
touches known by the body …
“No hetaį¹ƒ, bhante”.
“Ye te manoviƱƱeyyā dhammā aviƱƱātā aviƱƱātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaį¹ƒ vā”ti?
thoughts known by the mind that you haven’t cognized, you’ve never cognized before, you don’t cognize, and you don’t think would be cognized?”
“No hetaį¹ƒ, bhante”.
“No, sir.”
(the famous bahiya verse here, with buddha commentary)
“Ettha ca te, mālukyaputta, diį¹­į¹­hasutamutaviƱƱātabbesu dhammesu diį¹­į¹­he diį¹­į¹­hamattaį¹ƒ bhavissati, sute sutamattaį¹ƒ bhavissati, mute mutamattaį¹ƒ bhavissati, viƱƱāte viƱƱātamattaį¹ƒ bhavissati.
“In that case, when it comes to things that are to be seen, heard, thought, and cognized: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the cognized will be merely the cognized.
Yato kho te, mālukyaputta, diį¹­į¹­hasutamutaviƱƱātabbesu dhammesu diį¹­į¹­he diį¹­į¹­hamattaį¹ƒ bhavissati, sute sutamattaį¹ƒ bhavissati, mute mutamattaį¹ƒ bhavissati, viƱƱāte viƱƱātamattaį¹ƒ bhavissati;
When this is the case,
tato tvaį¹ƒ, mālukyaputta, na tena.
you won’t be ‘by that’.
Yato tvaį¹ƒ, mālukyaputta, na tena;
When you’re not ‘by that’,
tato tvaį¹ƒ, mālukyaputta, na tattha.
you won’t be ‘in that’.
Yato tvaį¹ƒ, mālukyaputta, na tattha;
When you’re not ‘in that’,
tato tvaį¹ƒ, mālukyaputta, nevidha, na huraį¹ƒ, na ubhayamantarena.
you won’t be in this world or the world beyond or in between the two.
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
“Imassa khvāhaį¹ƒ, bhante, bhagavatā saį¹…khittena bhāsitassa vitthārena atthaį¹ƒ ājānāmi:
“This is how I understand the detailed meaning of the Buddha’s brief statement:
(Now look the "sati", repeatedly used  in the same way as the Bayhiya formula)
‘RÅ«paį¹ƒ disvā sati muį¹­į¹­hā,
‘When you see a sight, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā rūpasambhavā;
arising from sights.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Saddaį¹ƒ sutvā sati muį¹­į¹­hā,
When you hear a sound, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā saddasambhavā;
arising from sounds.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Gandhaį¹ƒ ghatvā sati muį¹­į¹­hā,
When you smell an odor, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā gandhasambhavā;
arising from smells.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Rasaį¹ƒ bhotvā sati muį¹­į¹­hā,
When you enjoy a taste, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā rasasambhavā;
arising from tastes.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Phassaį¹ƒ phussa sati muį¹­į¹­hā,
When you experience a touch, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā phassasambhavā;
arising from touches.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Dhammaį¹ƒ Ʊatvā sati muį¹­į¹­hā,
When you know a thought, rememberfulness is confused
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
TaƱca ajjhosa tiį¹­į¹­hati.
you keep clinging to it.
Tassa vaįøįøhanti vedanā,
Many feelings grow
anekā dhammasambhavā;
arising from thoughts.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassÅ«pahaƱƱati;
by covetousness and cruelty.
Evaį¹ƒ ācinato dukkhaį¹ƒ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Na so rajjati rūpesu,
When you see a sight with rememberfulness,
rÅ«paį¹ƒ disvā paį¹­issato;
there’s no desire for sights.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa passato rÅ«paį¹ƒ,
Even as you see a sight
sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati saddesu,
When you hear a sound with rememberfulness,
saddaį¹ƒ sutvā paį¹­issato;
there’s no desire for sounds.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa suį¹‡ato saddaį¹ƒ,
Even as you hear a sound
sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati gandhesu,
When you smell an odor with rememberfulness,
gandhaį¹ƒ ghatvā paį¹­issato;
there’s no desire for smells.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa ghāyato gandhaį¹ƒ,
Even as you smell an odor
sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati rasesu,
Enjoying a taste with rememberfulness,
rasaį¹ƒ bhotvā paį¹­issato;
there’s no desire for tastes.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa sāyato rasaį¹ƒ,
Even as you savor a taste
sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati phassesu,
When you experience a touch with rememberfulness,
phassaį¹ƒ phussa paį¹­issato;
there’s no desire for touches.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa phusato phassaį¹ƒ,
Even as you experience a touch
sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati dhammesu,
When you know a thought with rememberfulness,
dhammaį¹ƒ Ʊatvā paį¹­issato;
there’s no desire for thoughts.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
taƱca nājjhosa tiį¹­į¹­hati.
you don’t keep clinging to it.
Yathāssa jānato dhammaį¹ƒ,
Even as you know a thought
Sevato cāpi vedanaį¹ƒ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
Evaį¹ƒ so caratÄ« sato;
that’s how to live rememberfully.
Evaį¹ƒ apacinato dukkhaį¹ƒ,
Reducing suffering like this,
Santike nibbāna vuccatÄ«’ti.
you’re said to be in the presence of nirvana.’
Imassa khvāhaį¹ƒ, bhante, bhagavatā saį¹…khittena bhāsitassa evaį¹ƒ vitthārena atthaį¹ƒ ājānāmÄ«”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, mālukyaputta.
“Good, good, Māluį¹…kyaputta!
Sādhu kho tvaį¹ƒ, mālukyaputta, mayā saį¹…khittena bhāsitassa vitthārena atthaį¹ƒ ājānāsi:
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
‘RÅ«paį¹ƒ disvā sati muį¹­į¹­hā,
(The Buddha repeats the verses in full.)
Piyaį¹ƒ nimittaį¹ƒ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
TaƱca ajjhosa tiį¹­į¹­hati.
Imassa kho, mālukyaputta, mayā saį¹…khittena bhāsitassa evaį¹ƒ vitthārena attho daį¹­į¹­habbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho āyasmā mālukyaputto bhagavato bhāsitaį¹ƒ abhinanditvā anumoditvā uį¹­į¹­hāyāsanā bhagavantaį¹ƒ abhivādetvā padakkhiį¹‡aį¹ƒ katvā pakkāmi.
And then Venerable Māluį¹…kyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā mālukyaputto eko vÅ«pakaį¹­į¹­ho appamatto ātāpÄ« pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaį¹ƒ pabbajanti, tadanuttaraį¹ƒ—brahmacariyapariyosānaį¹ƒ diį¹­į¹­heva dhamme sayaį¹ƒ abhiƱƱā sacchikatvā upasampajja vihāsi.
Then Māluį¹…kyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“KhÄ«į¹‡Ä jāti, vusitaį¹ƒ brahmacariyaį¹ƒ, kataį¹ƒ karaį¹‡Ä«yaį¹ƒ, nāparaį¹ƒ itthattāyā”ti abbhaƱƱāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
AƱƱataro ca panāyasmā mālukyaputto arahataį¹ƒ ahosÄ«ti.
And Venerable Māluį¹…kyaputta became one of the perfected.


conclusion

sati = 4sp satipatthana. Sati is explicitly used to explain the famous bahiya formula, by the Buddha.
So the 4 satipatthana, is giving the same Dhamma teaching, the same teaching that leads to nirvana.

He abides, continuously seeing the body as a body, [as it actually is, according to reality]...
He abides, continuously seeing the experienced-sensations as experienced-sensations, [as it actually is, according to reality]...
He abides, continuously seeing the mind as mind, [as it actually is, according to reality]...
He abides, continuously seeing the ☸Dhamma as ☸Dhamma, [as it actually is, according to reality]...

Whatever grammar nitpicking you want to do, has no bearing here. 


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AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here?

What these 3 suttas have in common, AN 9.36, MN 64, MN 111, is the very interesting feature of explicitly describing doing vipassana, while one is in the jhāna and the first 3 formless attainments. LBT (late buddhist text) apologists, as well as Sujato, Brahm, claim that the suttas describe a jhāna where one enters a disembodied, frozen state, where vipassana is impossible until one emerges from that 'jhāna'.  Since Sujato translated all the suttas, let's take a look at what he translated, and how it supports his interpretation of 'jhāna'.  AN 9.36: Jhānasutta—Bhikkhu Sujato (suttacentral.net) ‘The first absorption is a basis for ending the defilements.’ ‘Paį¹­hamampāhaį¹,   bhikkhave,   jhānaį¹   nissāya   āsavānaį¹   khayaį¹   vadāmÄ«’ti,   iti   kho   panetaį¹   vuttaį¹. That’s what I said, but why did I say it? KiƱcetaį¹   paį¹­icca   vuttaį¹? Take a mendicant who, q uite secluded from sensual pleasures, secluded from unskill...
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Pāįø·i and Sanskrit definition of Viveka

  'Viveka', Sanskrit dictionary Primary meaning is ‘discrimination’. Other meanings:  (1) true knowledge,  (2) discretion,  (3) right judgement,  (4) the faculty of distinguishing and classifying things according to their real properties’. Wikipedia (sanskrit dictionary entry 'viveka') Viveka (Sanskrit: ą¤µिą¤µेą¤•, romanized: viveka) is a Sanskrit and Pali term translated into English as discernment or discrimination.[1] According to Rao and Paranjpe, viveka can be explained more fully as: Sense of discrimination; wisdom; discrimination between the real and the unreal, between the self and the non-self, between the permanent and the impermanent; discriminative inquiry; right intuitive discrimination; ever present discrimination between the transient and the permanent.[2]: 348  The Vivekachudamani is an eighth-century Sanskrit poem in dialogue form that addresses the development of viveka. Within the Vedanta tradition, there is also a concept of vichara which is one t...
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