KN Th, 19. paññāsanipāto 262, para.

9 ⇒

Kadā aniccaṃ vadharoganīḷaṃ,	Oh, when will I stay alone in the wood,
Kāyaṃ imaṃ maccujarāyupaddutaṃ;	fearless, discerning this body as impermanent,
Vipassamāno vītabhayo vihassaṃ,	a nest of death and disease,
Eko vane taṃ nu kadā bhavissati.	oppressed by death and old age; when will it be?

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§15.2 – … vipassana on 3 marks, emptiness ...

KN Th, 19. paññāsanipāto 262, para.

80 ⇒

‘Aniccaṃ dukkhanti vipassa yoniso,	“Properly discern that impermanence is suffering,
Suññaṃ anattāti aghaṃ vadhanti ca;	that emptiness is non-self, and that misery is death.
Manovicāre uparundha cetaso’,	Uproot the wandering mind!”
Itissu maṃ citta pure niyuñjasi.	So you used to urge me, mind.

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0.16 – KN Thag 21.1 Vangisa verse,

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§16.1 – Thera-gāthā ^21.1

KN Th, 21. mahānipāto 264, para.

184 ⇒

vipassinaṃ jānamupāgamimha, parisāsu no āvikarohi kappaṃ.

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0.17 – KN Thig 3.8 Mara the misogynist says women can’t do vipassana, nun corrects him

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§17.1 – Therī-gāthā ³⁶

KN Thī, 3. tikanipāto, 8. somātherīgāthā 36,

para.

6 ⇒

8. Somātherīgāthā	3.8. Somā
“Yaṃ taṃ isīhi pattabbaṃ,	“That state’s very challenging;
ṭhānaṃ durabhisambhavaṃ;	it’s for the sages to attain.
Na taṃ dvaṅgulapaññāya,	It’s not possible for a woman,
sakkā pappotumitthiyā”.	with her two-fingered wisdom.”
“Itthibhāvo no kiṃ kayirā,	“What difference does womanhood make
cittamhi su-samāhite;	when the mind is well established in undisctractible lucidity [samādhi],
Ñāṇamhi vattamānamhi,	and knowledge is present
sammā dhammaṃ vipassato.	as you rightly discern the Dhamma.
Sabbattha vihatā nandī,	Relishing is destroyed in every respect,
Tamokhandho padālito;	and the mass of darkness is shattered.
Evaṃ jānāhi pāpima,	So know this, Wicked One:
Nihato tvamasi antakā”ti.	you’re beaten, terminator!”

1 – All EBT Sutta references to ‘vipass’

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2 – dpr search results

adhipaññādhammavipassanaṃ (2) vipassanābalanti (2)

adhipaññādhammavipassanā (2) vipassanābahulā (1)

adhipaññādhammavipassanāya (25) vipassanābhisamayo (1)

adhipaññādhammavipassanāyāti (6) vipassanābhesajjaṃ (1)

adhipaññādhammavipassanāvasena (1) vipassanāya (28)

anupadadhammavipassanaṃ (1) vipassanāvase (1)

anupadadhammavipassanāya (1) vipassanāvasena (6)

avipassakassa (1) vipassanāsu (1)

avipassako (1) vipassane (3)

kālavipassino (1) vipassanti (1)

kālavipassī (1) vipassamānā (1)

diṭṭhivipassakaṃ (2) vipassamāno (3)

dhammavipassanāti (1) vipassiṃ (35)

dhammavipassanāvasena (1) vipassiñca (1)

nipuṇatthavipassakaṃ (1) vipassitabbā (1)

nipuṇatthavipassako (1) vipassitabbāti (2)

pubbabhāgavipassanā (1) vipassitvā (1)

maggaphalajhānavimokkhasamādhisamāpattivipassanābhiññāvividhaguṇaratanāni (1) vipassinaṃ (3)

mandavipassakā (1) vipassinā (4)

vayalakkhaṇavipassanā.b (1) vipassināti (1)

vipassa (1) vipassino (24)

vipassaṃ (1) vipassimaddasaṃ (1)

vipassakassa (1) vipassimhaggapuggale (1)

vipassakā (6) vipassimhi (5)

vipassakānaṃ (1) vipassisuṃ (2)

vipassako (7) vipassissa (126)

vipassati (35) vipassissaggasāvako (1)

vipassatīti (1) vipassissābhiropayiṃ (3)

vipassato (5) vipassī (76)

vipassatoti (1) vipassīpi (1)

vipassanaṃ (22) sabbadhammavipassako (5)

vipassanañca (1) samathavipassanaṃ (26)

vipassanā (125) samathavipassanā (27)

vipassanākathā (1) samathavipassanākosallaṃ (1)

vipassanāti (1) samathavipassanānaṃ (3)

vipassanānaṃ (1) samathavipassanānetaṃ (1)

vipassanānimittaṃ (3) samathavipassanābhisamayo (1)

vipassanānuggahitā (2) samathavipassanāmaggaphalanibbānadassanāya (1)

vipassanāpubbaṅgamaṃ (8) samathavipassanāya (3)

vipassanāpubbaṅgamāhi (1) samathavipassanena (1)

vipassanāpubbaṅgame (1) sukhumadiṭṭhivipassakaṃ (1)

vipassanāpubbaṅgamo (1) sekhāsekhavipassanāpubbaṅgamappahānayogena (1)

vipassanābalaṃ (6)

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3 – DN

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3.1 – DN 14 vipassi, a previous buddha and details about his sangha

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§1.1 – DN ¹⁴

DN 2, 1. mahāpadānasuttaṃ, pubbenivāsapaṭisaṃyuttakathā DN 14.1,

para.

7 ⇒

6. “vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho gotamo gottena ahosiṃ.

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3.2 – DN 32 salute to Buddha Vipassi

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§2.1 – DN ³²

DN 3, 9. āṭānāṭiyasuttaṃ, paṭhamabhāṇavāro DN 32.1,

para.

4 ⇒

277. “vipassissa ca namatthu, cakkhumantassa sirīmato.

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3.3 – DN 32 verse of arahants doing vipassana

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§3.1 – DN ³²

Ye cāpi nibbutā loke,	Those in the world who are nirvana'd,
yathābhūtaṃ vipassisuṃ;	truly discerning,
Te janā apisuṇātha,	not backbiters; such people
mahantā vītasāradā.	being great of heart and rid of naivety,

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3.4 – DN 33 as part of pairs of qualities

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§4.1 – DN ³³

Satibalañca samādhibalañca. (22)	The power of remembering and the power of undistractible-lucidity.
Samatho ca vipassanā ca. (23)	Serenity and discernment.
Samathanimittañca paggahanimittañca. (24)	The basis of serenity and the basis of exertion.

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3.5 – DN 34 same as DN 33 as pairs of qualities

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§5.1 – DN ³⁴

DN 3, 11. dasuttarasuttaṃ, dve dhammā DN 34.3,

para.

3 ⇒

Katame dve dhammā bhāvetabbā?	What two things should be developed?
Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā. (2)	Serenity and discernment.
Katame dve dhammā pariññeyyā?	What two things should be completely understood?
Nāmañca rūpañca.	Name and form.

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4 – MN

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4.1 – MN 6 (six hits) seeing danger in slightest fault, not neglect jhana, endowed with vipassana

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§1.1 – MN ⁶

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (1)

A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.

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4.2 – MN 32 Revata enjoys seclusion, jhana, vipassana

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§2.1 – MN ³²

“Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ.	“Reverend Sāriputta, it’s a monk who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect jhāna, they’re endowed with discernment, and they frequent empty huts.
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.	That’s the kind of monk who would beautify this park.”

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4.3 – MN 43 right view is assisted by 5 factors that include vipassana

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§3.1 – MN ⁴³

♦ “pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca. idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.

“Assisted by five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward. There is the case where right view is assisted by virtue, assisted by learning, assisted by discussion, assisted by tranquility, assisted by insight. Assisted by these five factors, right view has awareness-release as its fruit & reward, and discernment-release as its fruit & reward.”

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4.4 – MN 56 householder upali praising buddha with verse, vipassana paired with sati instead of sampajano

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§4.1 – MN ⁵⁶

Ariyassa bhāvitattassa,	The noble one, self-developed,
Pattipattassa veyyākaraṇassa;	he has attained the goal and explains it;
Satimato vipassissa,	he is rememberful, discerning,
Anabhinatassa no apanatassa;	neither leaning forward nor pulling back,
Anejassa vasippattassa,	he’s still, attained to mastery:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Samuggatassa jhāyissa,	He has risen up, he practices jhāna,
Ananugatantarassa suddhassa;	not following inner thoughts, he is pure,

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4.5 – MN 73 as part of vaccha’s gradual training, samatha & vipassana instead of usual 4j

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§5.1 – MN ⁷³

Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.	And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca:	Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him:
“yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā;	“Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee.
uttari ca me bhagavā dhammaṃ desetū”ti.	Please teach me further.”
“Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca.	“Well then, Vaccha, further develop two things: serenity and discernment.
Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṃvattissanti.	When you have further developed these two things, they’ll lead to the penetration of many elements.
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’

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4.6 – MN 111 details how sariputta does vipassana in 9 attainements

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§6.1 – MN ¹¹¹

sāriputto, bhikkhave, aḍḍhamāsaṃ anupada-dhamma--	For a fortnight, (regarding) one-after-another dharma-[phenomena],
--vi-passanaṃ vi-passati.	(the) clear-seeing (of that he) clearly-sees.
Tatridaṃ, bhikkhave, sāriputtassa anupada-dhamma-vipassanāya hoti.	And this is how he did it.

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4.7 – MN 131 as part of famous bhaddeka verse

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§7.1 – MN ¹³¹

Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.

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4.8 – MN 132 same as MN 131

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§8.1 – MN ¹³²

MN 3, 4. vibhaṅgavaggo, 2. ānandabhaddekarattasuttaṃ MN 132.1,

para.

6 ⇒

“paccuppannañca yo dhammaṃ, tattha tattha vipassati.

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4.9 – MN 133 same as MN 131

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§9.1 – MN ¹³³

MN 3, 4. vibhaṅgavaggo, 3. mahākaccānabhaddekarattasuttaṃ MN 133.1,

para.

7 ⇒

“paccuppannañca yo dhammaṃ, tattha tattha vipassati.

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4.10 – MN 134 same as MN 131

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§10.1 – MN ¹³⁴

MN 3, 4. vibhaṅgavaggo, 4. lomasakaṅgiyabhaddekarattasuttaṃ MN 134.1,

para.

4 ⇒

“paccuppannañca yo dhammaṃ, tattha tattha vipassati.

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4.11 – MN 149 in relation to 8aam

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§11.1 – MN ¹⁴⁹

Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.	When the noble eightfold path is developed, the following are developed to perfection: the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.
Tassime dve dhammā yuganandhā vattanti—	And these two qualities proceed in conjunction:
samatho ca vipassanā ca.	serenity and discernment.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.	They completely understand by direct knowledge those things that should be completely understood by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.	They give up by direct knowledge those things that should be given up by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.	They develop by direct knowledge those things that should be developed by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.	They realize by direct knowledge those things that should be realized by direct knowledge.

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4.12 – MN 149 vipassana should be developed by direct knowledge

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§12.1 – MN ¹⁴⁹

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?	And what are the things that should be developed by direct knowledge?
Samatho ca vipassanā ca—	Serenity and discernment.

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4.13 – MN 151 sandwiched between 8aam and vijja and vimutti

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§13.1 – MN ¹⁵¹

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘bhāvitā nu kho me samatho ca vipassanā cā’ti?	‘Have I developed serenity and discernment?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ.	they haven’t developed them, they should make an effort to do so.
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities.

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5 – SN

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5.1 – SN 5.2 nun tells off mara in verse

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§1.1 – SN ^5.2

“Itthibhāvo kiṃ kayirā,	“What difference does womanhood make
cittamhi susamāhite;	when the mind is serene,
Ñāṇamhi vattamānamhi,	and knowledge is present
sammā dhammaṃ vipassato.	as you rightly discern the Dhamma.
Yassa nūna siyā evaṃ,	Surely someone who might think:
Itthāhaṃ purisoti vā;	‘I am woman’, or ‘I am man’,
Kiñci vā pana aññasmi,	or ‘I am’ anything at all,
Taṃ māro vattumarahatī”ti.	is fit for Māra to address.”

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5.2 – SN 12.4 about previous Buddha named ‘Vipassi’, doesn’t talk about vipassana

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§2.1 – SN ^12.4

SN 2, 1. nidānasaṃyuttaṃ, 1. buddhavaggo,

4. vipassīsuttaṃ SN 12.4, para.

3 ⇒

“atha kho, bhikkhave, vipassissa bodhisattassa etadahosi — ‘kimhi nu kho sati jāti hoti,

kiṃpaccayā jātī’ti?

atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo — ‘bhave kho sati jāti hoti,

bhavapaccayā jātī’”ti.

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5.3 – SN 17.10 Buddha says verse on jhana and vipassana

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§3.1 – SN ^17.10

“Yassa sakkariyamānassa,	“Whether they’re honored
asakkārena cūbhayaṃ;	or not honored, or both,
Samādhi na vikampati,	their undistractible-lucidity doesn’t waver
appamāṇavihārino.	as they live diligently.
Taṃ jhāyinaṃ sātatikaṃ,	They regularly practice jhāna
sukhumaṃ diṭṭhivipassakaṃ;	with subtle view and discernment.
Upādānakkhayārāmaṃ,	Rejoicing in the ending of grasping,
āhu sappuriso itī”ti.	they’re said to be a good person.”

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5.4 – SN 35.245 fortress simile, pair of swift messengers

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§4.1 – SN ^35.245

‘nagaran’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.	‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	‘Six gates’ is a term for the six interior sense fields.
‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ.	‘Gatekeeper’ is a term for rememberfulness.
‘Sīghaṃ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ.	‘A swift pair of messengers’ is a term for serenity and discernment.
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ.	‘The lord of the city’ is a term for consciousness.
‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—	‘The central square’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.	the elements of earth, water, fire, and air.
‘Yathābhūtaṃ vacanan’ti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ.	‘A message of truth’ is a term for nirvana.
‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The way they came’ is a term for the noble eightfold path, that is,

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5.5 – SN 36.6 verse doing vipassana wrt/this world and next

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§5.1 – SN ^36.6

SN 4, 2. vedanāsaṃyuttaṃ, 1. sagāthāvaggo,

6. sallasuttaṃ SN 36.6, para.

9 ⇒

Na vedanaṃ vedayati sapañño,	A wise and learned person isn’t affected
Sukhampi dukkhampi bahussutopi;	by feelings of pleasure and pain.
Ayañca dhīrassa puthujjanena,	This is the great difference in skill
Mahā viseso kusalassa hoti.	between the wise and the ordinary.
Saṅkhātadhammassa bahussutassa,	A learned person who has comprehended the teaching
vipassato lokamimaṃ parañca;	discerns this world and the next.
Iṭṭhassa dhammā na mathenti cittaṃ,	Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.	nor are they repelled by the undesirable.
Tassānurodhā athavā virodhā,	Both favoring and opposing
Vidhūpitā atthagatā na santi;	are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,	Knowing the stainless, sorrowless state,
Sammā pajānāti bhavassa pāragū”ti.	they understand rightly, transcending rebirth.”

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5.6 – SN 41.6 monk tells citta samatha and vipassana are most helpful for attaining samadhi attainment #9

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§6.1 – SN ^41.6

SN 4, 7. cittasaṃyuttaṃ, 6. dutiyakāmabhūsuttaṃ SN 41.6,

para.

10 ⇒

“Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi.	“Well, householder, you’ve finally asked what you should have asked first!
Api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.
Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—	Two things are helpful for attaining the cessation of perception and feeling:
samatho ca vipassanā cā”ti.	serenity and discernment.”

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5.7 – SN 43.2 note name of sutta, s&v is path to unconditioned, all suttas in SN 43 have ‘do jhana’ refrain

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§7.1 – SN ^43.2

SN 4, 9. asaṅkhatasaṃyuttaṃ, 1. paṭhamavaggo,

2. samathavipassanāsuttaṃ SN 43.2, para.

1 ⇒

2. Samathavipassanāsutta	2. Serenity and Discernment
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?	And what is the path that leads to the unconditioned?
Samatho ca vipassanā ca.	Serenity and discernment.

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5.8 – SN 43.12 see note to SN 43.2

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§8.1 – SN ^43.12

SN 4, 9. asaṅkhatasaṃyuttaṃ, 2. dutiyavaggo,

1. asaṅkhatasuttaṃ SN 43.12, para.

2 ⇒

Katamo ca, bhikkhave, asaṅkhatagāmimaggo?	And what is the path that leads to the unconditioned?
vipassanā.	Discernment.

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5.9 – SN 45.93 in burmese canon repetition series, not on suttacentral

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§9.1 – SN ^45.93

SN 5, 1. maggasaṃyuttaṃ, 6. balakaraṇīyavaggo,

11. āgantukasuttaṃ SN 45.93, para.

2 ⇒

“katame ca, bhikkhave, dhammā abhiññā pariññeyyā?

pañcupādānakkhandhātissa vacanīyaṃ.

katame pañca?

seyyathidaṃ — rūpupādānakkhandho . pe .

viññāṇupādānakkhandho.

ime, bhikkhave, dhammā abhiññā pariññeyyā.

katame ca, bhikkhave, dhammā abhiññā pahātabbā?

avijjā ca bhavataṇhā ca — ime, bhikkhave,

dhammā abhiññā pahātabbā.

katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?

vijjā ca vimutti ca — ime, bhikkhave,

dhammā abhiññā sacchikātabbā.

katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?

samatho ca vipassanā ca — ime, bhikkhave,

dhammā abhiññā bhāvetabbā.

kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto,

ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti . pe .

ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti?

idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti . pe .

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ . pe .

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento

ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto ye dhammā abhiññā pariññeyyā,

te dhamme abhiññā parijānāti, ye dhammā abhiññā pahātabbā,

te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā,

te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā,

te dhamme abhiññā bhāvetī”ti.

ekādasamaṃ.

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6 – AN

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6.1 – AN 2.31 benefits of developing samatha, vipassasna, citta, panna

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§1.1 – AN ^2.31

“Dve me, bhikkhave, dhammā vijjābhāgiyā.	“These two things play a part in realization.
Katame dve?	What two?
Samatho ca vipassanā ca.	Serenity and discernment.
Samatho, bhikkhave, bhāvito kamatthamanubhoti?	What is the benefit of developing serenity?
Cittaṃ bhāvīyati.	The mind is developed.
Cittaṃ bhāvitaṃ kamatthamanubhoti?	What is the benefit of developing the mind?
Yo rāgo so pahīyati.	Greed is given up.
vipassanā, bhikkhave, bhāvitā kamatthamanubhoti?	What is the benefit of developing discernment?
Paññā bhāvīyati.	Wisdom is developed.
Paññā bhāvitā kamatthamanubhoti?	What is the benefit of developing wisdom?
Yā avijjā sā pahīyati.	Ignorance is given up.

AN 2, 1. paṭhamapaṇṇāsakaṃ, 3. bālavaggo (AN 2.22-32),

para.

11 ⇒

32. “dve me, bhikkhave, dhammā vijjābhāgiyā. katame dve? samatho ca vipassanā ca. samatho, bhikkhave, bhāvito kamattha manubhoti? cittaṃ bhāvīyati. cittaṃ bhāvitaṃ kamatthamanubhoti? yo rāgo so pahīyati. vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? paññā bhāvīyati. paññā bhāvitā kamatthamanubhoti? yā avijjā sā pahīyati. rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā bhāvīyati. iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.

AN 2, 3. tatiyapaṇṇāsakaṃ, (15) 5. samāpattivaggo (AN 2.164-180),

para.

10 ⇒

173. “dveme, bhikkhave, dhammā. katame dve? samatho ca vipassanā ca. ime kho, bhikkhave, dve dhammā”.

AN 2, 3. tatiyapaṇṇāsakaṃ, 4. rāgapeyyālaṃ (AN 2.231-232-246),

para.

1 ⇒

231. “rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. katame dve? samatho ca vipassanā ca. rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti.

AN 2, 3. tatiyapaṇṇāsakaṃ, 4. rāgapeyyālaṃ (AN 2.231-232-246),

para.

2 ⇒

“rāgassa, bhikkhave, pariññāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, parikkhayā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, pahānāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, khayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, khayā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, vayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, vayā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, virāgāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, cāgāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā.

rāgassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

rāgassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.

AN 2, 3. tatiyapaṇṇāsakaṃ, 4. rāgapeyyālaṃ (AN 2.231-232-246),

para.

3 ⇒

232-246. “dosassa . pe .

mohassa.

kodhassa.

upanāhassa.

makkhassa.

paḷāsassa.

issāya.

macchariyassa.

māyāya.

sāṭheyyassa.

thambhassa.

sārambhassa.

mānassa.

atimānassa.

madassa.

pamādassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, abhiññā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, pariññāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, parikkhayāya ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, pahānāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, khayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, khayā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, vayāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, vayā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, virāgāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, cāgāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā.

pamādassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā.

katame dve?

samatho ca vipassanā ca.

pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.

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6.2 – AN 4.22 verse praising what it means to be a ‘thero’

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§2.1 – AN ^4.22

AN 4, 1. paṭhamapaṇṇāsakaṃ, 3. uruvelavaggo,

2. dutiyauruvelasuttaṃ AN 4.22, para.

9 ⇒

Yo ca sīlena sampanno,	But one accomplished in ethics,
sutavā paṭibhānavā;	learned and eloquent, that wise one
Saññato dhīro dhammesu,	is restrained when experiencing phenomena,
paññāyatthaṃ vipassati.	discerning the meaning with wisdom.
Pāragū sabbadhammānaṃ,	Gone beyond all things,
akhilo paṭibhānavā;	kind, eloquent,
Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī.	and have completed the spiritual journey.

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6.3 – AN 4.62 verse linking panna with vipassana, using it to discern different grades of sukha

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§3.1 – AN ^4.62

AN 4, 2. dutiyapaṇṇāsakaṃ, (7) 2. pattakammavaggo,

2. ānaṇyasuttaṃ AN 4.62, para.

8 ⇒

Ānaṇyasukhaṃ ñatvāna,	Knowing the happiness of debtlessness,
Atho atthisukhaṃ paraṃ;	and the extra happiness of possession,
Bhuñjaṃ bhogasukhaṃ macco,	a mortal enjoying the happiness of using wealth,
Tato paññā vipassati.	then sees clearly with wisdom.
vipassamāno jānāti,	Seeing clearly, a clever person knows
ubho bhoge sumedhaso;	both kinds of happiness:
Anavajjasukhassetaṃ,	the other kind is not worth a sixteenth part
kalaṃ nāgghati soḷasin”ti.	of the happiness of blamelessness.”

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6.4 – AN 4.65 verse using vipassana to see persons true qualities, not superficial appearance

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§4.1 – AN ^4.65

AN 4, 2. dutiyapaṇṇāsakaṃ, (7) 2. pattakammavaggo,

5. rūpasuttaṃ AN 4.65, para.

6 ⇒

Ajjhattañca na jānāti,	Not knowing what’s inside,
bahiddhā ca na passati;	nor seeing what’s outside,
Samantāvaraṇo bālo,	the fool shut in on every side,
sa ve ghosena vuyhati.	gets carried away by a voice.
Ajjhattañca na jānāti,	Not knowing what’s inside,
bahiddhā ca vipassati;	but seeing what’s outside,
Bahiddhā phaladassāvī,	seeing the fruit outside,
sopi ghosena vuyhati.	they’re also carried away by a voice.
Ajjhattañca pajānāti,	Understanding what’s inside,
bahiddhā ca vipassati;	and seeing what’s outside,
Vinīvaraṇadassāvī,	seeing without hindrances,
na so ghosena vuyhatī”ti.	they don’t get carried away by a voice.”

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6.5 – AN 4.92 four permutations of samatha and vipassana

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§5.1 – AN ^4.92

AN 4, 2. dutiyapaṇṇāsakaṃ, (10) 5. asuravaggo,

2. paṭhamasamādhisuttaṃ AN 4.92, para.

1 ⇒

92. Paṭhamasamādhisutta	92. undistractible-lucidity (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of principles, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of principles.

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6.6 – AN 4.93 builds on AN 4.92, instructions for what those 4 types of people should do

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§6.1 – AN ^4.93

AN 4, 2. dutiyapaṇṇāsakaṃ, (10) 5. asuravaggo,

3. dutiyasamādhisuttaṃ AN 4.93, para.

1 ⇒

93. “cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. katame cattāro? idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

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6.7 – AN 4.94 builds on AN 4.92, instructions for what those 4 types of people should do

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§7.1 – AN ^4.94

AN 4, 2. dutiyapaṇṇāsakaṃ, (10) 5. asuravaggo,

4. tatiyasamādhisuttaṃ AN 4.94, para.

1 ⇒

94. “cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. katame cattāro? idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

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6.8 – AN 4.146 four appropriate times to do 4 types of dharmic activity

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§8.1 – AN ^4.146

AN 4, 3. tatiyapaṇṇāsakaṃ, (15) 5. ābhāvaggo,

6. paṭhamakālasuttaṃ AN 4.146, para.

1 ⇒

“Cattārome, bhikkhave, kālā.	“monks, there are these four times.
Katame cattāro?	What four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—	A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

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6.9 – AN 4.147 expands on what AN 4.146 says

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§9.1 – AN ^4.147

AN 4, 3. tatiyapaṇṇāsakaṃ, (15) 5. ābhāvaggo,

7. dutiyakālasuttaṃ AN 4.147, para.

1 ⇒

Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ paripūrenti.	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī”ti.	In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

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6.10 – AN 4.170 all monks or nuns who became arahant did it with 4 different permutations of samatha and vipassana

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§10.1 – AN ^4.170

AN 4, 4. catutthapaṇṇāsakaṃ, (17) 2. paṭipadāvaggo,

10. yuganaddhasuttaṃ AN 4.170, para.

3 ⇒

Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti.	Another monk develops serenity and discernment in conjunction.
Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.

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6.11 – AN 4.254 idiosyncratic way of reframing 4 noble truths and path using s&v

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§11.1 – AN ^4.254

AN 4, 5. pañcamapaṇṇāsakaṃ, (26) 6. abhiññāvaggo,

1. abhiññāsuttaṃ AN 4.254, para.

4 ⇒

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?	And what are the things that should be developed by direct knowledge?
Samatho ca vipassanā ca—	Serenity and discernment.

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6.12 – AN 5.25 diosyncratic way of reframing right view and supporting factors using s&v

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§12.1 – AN ^5.25 as opposed to how MN ¹¹¹ does it

AN 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo,

5. anuggahitasuttaṃ AN 5.25, para.

2 ⇒

“Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.	“monks, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
Katamehi pañcahi?	What five?
Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.	It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.

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6.13 – AN 5.56 you should train with guarding sense doors… doing vipassana on kusala dharmas

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§13.1 – AN ^5.56, three of the 5 trainings are standard from AN ^3.16

AN 5, 2. dutiyapaṇṇāsakaṃ, (6) 1. nīvaraṇavaggo,

6. upajjhāyasuttaṃ AN 5.56, para.

3 ⇒

“Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā.	“That’s how it is, monk, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the teachings.
Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti.	‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’

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6.14 – AN 6.17 tells novices to not oversleep, seems like same 5 items from AN 5.56 without adding a 6th

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§14.1 – AN ^6.17

AN 6, 1. paṭhamapaṇṇāsakaṃ, 2. sāraṇīyavaggo,

7. soppasuttaṃ AN 6.17, para.

4 ⇒

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ, bhāvanānuyogamanuyuttā viharissāmā’ti.	‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’

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6.15 – AN 6.54 verse with idiosyncratic version of 5 indriya with samatha vipassana replacing samadhi and panna

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§15.1 – AN ^6.54, 5ind🖐️

AN 6, 1. paṭhamapaṇṇāsakaṃ, 5. dhammikavaggo,

12. dhammikasuttaṃ AN 6.54, para.

35 ⇒

Avītarāgo kāmesu,	They’re not free of desire for sensual pleasures,
yassa pañcindriyā mudū;	and their faculties are still immature:
Saddhā sati ca vīriyaṃ,	faith, rememberfulness, and energy,
samatho ca vipassanā.	serenity and discernment.

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6.16 – AN 7.3 verse where vipasssana works with panna of 5 bala

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§16.1 – AN ^7.3, 5bal👊️

AN 7, 1. dhanavaggo, 3. saṃkhittabalasuttaṃ AN 7.3,

para.

5 ⇒

Yoniso vicine dhammaṃ,	They should examine the teaching rationally,
paññāyatthaṃ vipassati;	discerning the meaning with wisdom.
Pajjotasseva nibbānaṃ,	The liberation of their heart
vimokkho hoti cetaso”ti.	is like a lamp going out.”

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6.17 – AN 7.4 same verse as AN 7.3

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§17.1 – AN ^7.4

AN 7, 1. dhanavaggo, 4. vitthatabalasuttaṃ AN 7.4,

para.

12 ⇒

“yoniso vicine dhammaṃ, paññāyatthaṃ vipassati.

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6.18 – AN 7.15 seven kinds of person, water simile

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§18.1 – AN ^7.15

AN 7, 2. anusayavaggo, 5. udakūpamāsuttaṃ AN 7.15,

para.

1 ⇒

Katame satta?	What seven?
Idha, bhikkhave, ekacco puggalo sakiṃ nimuggo nimuggova hoti;	One person sinks under once and stays under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati;	One person rises up then sinks under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti;	One person rises up then stays put.
idha pana, bhikkhave, ekacco puggalo ummujjitvā vipassati viloketi;	One person rises up then sees and discerns.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patarati;	One person rises up then crosses over.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patigādhappatto hoti;	One person rises up then finds a footing.

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§18.2 – AN ^7.15

AN 7, 2. anusayavaggo, 5. udakūpamāsuttaṃ AN 7.15,

para.

5 ⇒

“kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi?

idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu,

sādhu hirī . pe .

sādhu ottappaṃ.

sādhu vīriyaṃ.

sādhu paññā kusalesu dhammesūti.

so tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi.

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6.19 – AN 8.37 verse with person of vipassana praising generosity

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§19.1 – AN ^8.37

AN 8, 1. paṭhamapaṇṇāsakaṃ, 4. dānavaggo,

7. sappurisadānasuttaṃ AN 8.37, para.

5 ⇒

Neva vippaṭisārissa,	They never regret
cajitvā āmisaṃ bahuṃ;	giving away many material things.
Evaṃ dinnāni dānāni,	Discerning people praise
vaṇṇayanti vipassino.	giving such gifts.

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6.20 – AN 9.4 how to have all 4 qualities of faith, sila, ceto samadhi, adhi panna dhamma vipassana

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§20.1 – AN ^9.4

AN 9, 1. paṭhamapaṇṇāsakaṃ, 1. sambodhivaggo,

4. nandakasuttaṃ AN 9.4, para.

6 ⇒

Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.	A monk is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa.	Suppose, Nandaka, there was a four-footed animal
Tassa eko pādo omako lāmako.	that was lame and disabled.
Evaṃ so tenaṅgena aparipūro assa.	It would be incomplete in that respect.

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§20.2 – AN ^9.4

AN 9, 1. paṭhamapaṇṇāsakaṃ, 1. sambodhivaggo,

4. nandakasuttaṃ AN 9.4, para.

7 ⇒

“yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī

ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya,

evaṃ so tenaṅgena paripūro hotī”ti.

idamavoca bhagavā.

idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

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§20.3 – AN ^9.4

AN 9, 1. paṭhamapaṇṇāsakaṃ, 1. sambodhivaggo,

4. nandakasuttaṃ AN 9.4, para.

8 ⇒

atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi — “idāni,

āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ

pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho — ‘saddho ca,

nandaka, bhikkhu hoti, no ca sīlavā.

evaṃ so tenaṅgena aparipūro hoti.

tena taṃ aṅgaṃ paripūretabbaṃ — kintāhaṃ saddho ca assaṃ sīlavā cā’ti.

yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca,

evaṃ so tenaṅgena paripūro hoti.

saddho ca nandaka bhikkhu hoti sīlavā ca,

no ca lābhī ajjhattaṃ cetosamādhissa . pe .

lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,

evaṃ so tenaṅgena aparipūro hoti.

seyyathāpi nandaka pāṇako catuppādako assa,

tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa.

evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca,

lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,

evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ ‘kintāhaṃ saddho ca assaṃ sīlavā ca,

lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’’ti.

yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī

ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya,

evaṃ so tenaṅgena paripūro hotī”ti.

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6.21 – AN 10.54 simile of mirror and mind reading, monks should check if they have ceto samatha and adhi panna dhamma vipassana

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§21.1 – AN ^10.54

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo,

4. samathasuttaṃ AN 10.54, para.

2 ⇒

Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful qualities.
‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.	‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows this:
‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.	‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.

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§21.2 – AN ^10.54

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo,

4. samathasuttaṃ AN 10.54, para.

4 ⇒

“sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti — ‘lābhīmhi adhipaññādhammavipassanāya,

na lābhī ajjhattaṃ cetosamathassā’ti,

tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.

so aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

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§21.3 – AN ^10.54

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo,

4. samathasuttaṃ AN 10.54, para.

5 ⇒

“sace, pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti — ‘na lābhī ajjhattaṃ cetosamathassa,

na lābhī adhipaññādhammavipassanāyā’’ti,

tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.

tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca

vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.

evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ

paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

so aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

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§21.4 – AN ^10.54

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo,

4. samathasuttaṃ AN 10.54, para.

6 ⇒

“sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti — ‘lābhīmhi ajjhattaṃ cetosamathassa,

lābhī adhipaññādhammavipassanāyā’’ti,

tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.

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6.22 – AN 10.55 similar reference to AN 10.54

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§22.1 – AN ^10.55

AN 10, 2. dutiyapaṇṇāsakaṃ, (6) 1. sacittavaggo,

5. parihānasuttaṃ AN 10.55, para.

7 ⇒

“kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?

seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko

ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ

paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā,

tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.

no ce tattha passati rajaṃ vā aṅgaṇaṃ vā,

tenevattamano hoti paripuṇṇasaṅkappo — ‘lābhā vata me,

parisuddhaṃ vata me’ti.

evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu — ‘anabhijjhālu nu kho bahulaṃ viharāmi,

saṃvijjati nu kho me eso dhammo udāhu no,

abyāpannacitto nu kho bahulaṃ viharāmi,

saṃvijjati nu kho me eso dhammo udāhu no,

vigatathinamiddho nu kho bahulaṃ viharāmi,

saṃvijjati nu kho me eso dhammo udāhu no,

anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no,

tiṇṇavicikiccho nu kho bahulaṃ viharāmi,

saṃvijjati nu kho me eso dhammo udāhu no,

akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no,

asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi,

saṃvijjati nu kho me eso dhammo udāhu no,

lābhī nu khomhi ajjhattaṃ dhammapāmojjassa,

saṃvijjati nu kho me eso dhammo udāhu no,

lābhī nu khomhi ajjhattaṃ cetosamathassa,

saṃvijjati nu kho me eso dhammo udāhu no,

lābhī nu khomhi adhipaññādhammavipassanāya,

saṃvijjati nu kho me eso dhammo udāhu no’ti.

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6.23 – AN 10.71 monks should strive for things including not neglecting jhana, ceto samatha, vipassana

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§23.1 – AN ^10.71

AN 10, 2. dutiyapaṇṇāsakaṃ, (8) 3. ākaṅkhavaggo,

1. ākaṅkhasuttaṃ AN 10.71, para.

3 ⇒

Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (1)

A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.

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§23.2 – AN ^10.71

AN 10, 2. dutiyapaṇṇāsakaṃ, (8) 3. ākaṅkhavaggo,

1. ākaṅkhasuttaṃ AN 10.71, para.

4 ⇒

“ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti,

sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

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§23.3 – AN ^10.71

AN 10, 2. dutiyapaṇṇāsakaṃ, (8) 3. ākaṅkhavaggo,

1. ākaṅkhasuttaṃ AN 10.71, para.

12 ⇒

“ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ

paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,

sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

7 – vi-passana (clear-seeing)

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8 – vipassana can be done while in 4 jhānas

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There's a common misunderstanding that vipassana is not possible while one is in the 4 Jhānas.

MN ¹¹¹ AN ^9.36 AN ^8.63 SN ^47.4 AN ^4.41 are some suttas that are very clear that vipassana can be done concurrently while one is in the 4 Jhānas.

Another common misunderstanding is that there must be verbal type of thinking in order to do vipassana,

which would mean only first jhana can do vipassana.

From MN ¹¹¹ AN ^9.36, we can see vipassana is still happening even without V&V💭.

How?

We have to understand how the EBT distinguishes between verbal type of thinking in V&V,

and the discerning (pajānati) subverbal activity in second jhana and higher samadhi attainments.

The other thing to note, is that quoted text in sutta,

such as MN 111 in the first 7 attainments:

so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’

It does not mean one has to 'downshift

' out of 3rd jhana for example and jump into first jhana and use V&V💭 to

'think' that quoted text.

Usually quoted text in pali suttas refers to verbal type of thinking,

but not in all cases.

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§1.1 – Example 1: second through fourth jhana vipassana checking mind to see if one is in samadhi

Let's use a passage from another sutta illustrating a simpler example,

such as discerning whether one's current mental state is in samadhi or not,

or has anger, or not.

From MN ¹⁰, citta anupassana, and also the 6ab ⚡☸ psychic power of mind reading,

it's the same exact instructions:

sa-dosaṃ vā cittaṃ ‘sa-dosaṃ citta’nti pajānāti;	with-aversion ** (in their) mind, 'with-aversion (in their) mind' (he) discerns.
vīta-dosaṃ vā cittaṃ ‘vīta-dosaṃ citta’nti pajānāti;	without-aversion ** (in their) mind, 'without-aversion (in their) mind' (he) discerns.

...

samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti;	concentrated ** mind, 'concentrated mind' (he) discerns.
a-samāhitaṃ vā cittaṃ ‘a-samāhitaṃ citta’nti pajānāti;	un-concentrated ** mind, 'un-concentrated mind' (he) discerns.

Quoted text doesn't require you have to mentally recite vitakka/thought of,"

My mind is full of anger right now."

You can directly and lucidly discern (pajānati,

same as sapmajano in S&S🐘💭) using subverbal mental activity to know whether it's angry or not,

whether it's in samadhi or not.

How?

Anger has many marks and perceptions that appear right after the initial volition of anger is activated.

For example, there are tactile physical percerptions of feeling hot,

burning, painful sensations, and for people with psychic powers,

they can see a visual perception of different colors when people

have different emotions such as lust they see a cloud of red,

anger they see a cloud of black in the body.

Those are all subverbal perceptions that one can pay attention to (manasi

karoti) and discern (pajanati) without need to mentally recite a thought/vitakka.

In contrast, VRJ👻 and BRJ👻 claim that it’s not even possible to have a verbal type of thought in jhana to ask,

“is this first jhana samadhi?”, contradicting the EBT and the

very explicit sutta passages in MN ¹¹¹ and AN ^9.36 showing explicitly one does do vipassana with vitakka in first jhana,

and subverbal perceptions beyond.

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§1.2 – Example 2: Vipassana in four jhanas of seeing four noble truths

SN ^56.1 and SN ^56.7 are both doing vipassana of seeing four noble truths,

and this can be done while in the four jhanas.

But there is one crucial difference.

SN 56.7 is using explicit vitakka, so is limited to first jhana or a samadhi less than first jhana.

‘Idaṃ dukkhan’ti	(4nt #1) ‘This is pain-&-suffering’
vitakkeyyātha,	(you) should-think (that).

But SN 56.1, here again the quoted text doesn't require one have to use vitakka,

it can be a subverbal discering (pajanati) of perceptions and vedana/feelings.

‘Idaṃ dukkhan’ti	(4nt #1) ‘This is pain-&-suffering’
yathā-bhūtaṃ pajānāti,	as-it-actually-has-become; (he) discerns (that).

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§1.3 – Example 3: doing simple task such as walking without need for vitakka/thinking

For adult human bipeds who know how to walk,

when they want to walk they don’t need to have a verbal type of thought,

“now I’m going to start walking.”

they just issue a volition (cetana) of “I want to walk”,

sati has a memory of how to physically do that activity of walking,

and then they just start walking.

All of this is done with subverbal intention cetana,

and a series of perceptions (sanna) and paying attention (manasi karoti),

all subverbal operations.

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9 – list of sutta ref.’s where vipassana is done while in 4 jhānas

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Alphabetized sutta references to doing vi-passana while in Jhāna

AN ^3.32 nirvana, experienced within samādhi
AN ^4.124 11 ways insight while in 4 jhanas, rebirth in pure abode
AN ^4.126 11 ways insight while in 4bv instead of 4j → rebirth in pure abode
AN ^9.36 nirvana experienced within 4 jhānas, 3 formless perception attainments (7 string matches)
AN ^10.6 similar to AN ^3.32 nirvana, experienced within samādhi, but is not 9 samapatti. Also 6 suttas from AN ^11.0 nearly identical to this.
MN ⁶⁴ like AN ^9.36 nirvana experienced within 4 jhānas, 3 formless perception attainments

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(related lists)

(all sutta ref. to sabba saṅkhāra samatho )
4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘: sutta passages where 4sp and 4j are completely intertwined.

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