if you DPR search for
“sukhino cittaṃ samādhiyati”
instead of
“samāhite citte dhammā pātubhavanti”
you’ll find a lot more references
from SN 42.13:
following the 7sb+ formula, is “dhamma samādhi”, which is a clearing up of perplexity and wrong views. So I’d say it has to be Dhamma, not phenomena
(bodhi trans)
IV
59“There is, headman, concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon this state of perplexity.363 “” And what, headman, is concentration of the Dhamma?
(i)
60“Herein, headman, having abandoned the destruction of life, the noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. [351] Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.
61“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.
62“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible 364 “” that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw:365 “” since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.
63“This, headman, is concentration of the Dhamma. [352] If you were to obtain concentration of mind in that, you might abandon that state of perplexity.
in AN 5.26, liberation base (vimutti ayatana) corresponds with where “dhamma” appears. Since it’s talking about vimutti for arahantship, clearly, it must be Dhamma as liberative teaching, not just any phenomena dhamma. Also note in this passage Dhamma-vicaya sambojjhanga here again is Dhamma that was heard and memorized, a liberative teaching, not “phenomena”.
(1) First jhāna possible while hearing live dhamma talk
idha, bhikkhave, bhikkhuno |
Here, monks, (for a) monk, |
satthā dhammaṃ deseti |
(a) teacher (of) dhamma teaches (him), |
aññataro vā garuṭṭhāniyo sabrahmacārī. |
{or a} certain fellow monk [teaches him], |
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yathā yathā, bhikkhave, tassa bhikkhuno |
in whatever way , *********, (for the) monk (that) |
satthā dhammaṃ deseti |
(a) teacher (of) dhamma teaches (him), |
aññataro vā garuṭṭhāniyo sabrahmacārī. |
{or a} certain fellow monk [teaches him], |
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(refrain: 7sb → jhāna → arahantship)
tathā tathā so tasmiṃ |
like-that, accordingly, he ****** |
dhamme attha-paṭisaṃvedī ca hoti |
{feels [inspiration]} in Dhamma meaning and |
dhamma-paṭisaṃvedī ca. |
{feels [inspiration]} in Dhamma, |
tassa attha-paṭisaṃvedino dhamma-paṭisaṃvedino |
as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma, |
pāmojjaṃ jāyati. |
joy arises. |
pamuditassa pīti jāyati. |
(When he is) joyful, rapture arises. |
pīti-manassa kāyo passambhati. |
(with) rapturous-mind, (the) body (becomes) tranquil. |
passaddha-kāyo sukhaṃ vedeti. |
(with) tranquil-body, pleasure (he) feels. |
sukhino cittaṃ samādhiyati. |
(For one feeling) pleasure, (the) mind (becomes) concentrated. |
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idaṃ, bhikkhave, paṭhamaṃ vimutt-āyatanaṃ |
This, monks, (is the) first liberation-basis, |
yattha bhikkhuno appamattassa |
by means of which, if a monk {dwells} assiduous, |
ātāpino pahitattassa viharato |
ardent, resolute, ********, |
a-vimuttaṃ vā cittaṃ vimuccati, |
(his) un-liberated ** mind (is) liberated, |
a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti, |
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become. |
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pāpuṇāti. |
(he) reaches.” |
AN 6.10 6 recollections (buddha, dhamma, sangha…) leads to Dhamma stream entry, not phenomenal entry
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AN 6, 1. paṭhamapaṇṇāsakaṃ, 1. āhuneyyavaggo, 10. mahānāmasuttaṃ (AN 6.10), para. 2 ⇒ |
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“yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharati. idha, mahānāma, ariyasāvako tathāgataṃ anussarati — ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. ayaṃ vuccati, mahānāma — ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno buddhānussatiṃ bhāveti”’. |
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha. |