Some interesting things to watch out for as you compare with the pali:
upekkha viharati, sato sampajano, is the primary characteristic of 3rd jhāna (see standard formula for that). It’s also the 5th item of the 5abi (developed faculties of ariya).
Speaking about dhamma, rather than not dhamma, or thinking only dhamma not dhamma, or avoiding the previous 2, should be reminiscent of an important instruction labeled elsewhere in other suttas as following noble silence, which is explicitly said to be 2nd jhana in SN 21.1:
the dhamma-arama and dhamma-rato is a proxy here for sata, piti, sukha, well known factors for the first 3 jhanas.
Note all 4 postures in practice is mentioned in verse, right after the dhamma delight, implying once again jhanas in all 4 postures.
“arriving at peace (santi)”, in the ending verse, likely is referring to nirvana.
So, even though jhana is not explicitly mentioned, destruction of asavas is not mentioned, you put together what you know from other suttas you should be able to recognize clark kent is really superman.
speech ceases in first jhana (SN 36.11).
but thoughts about dhamma that one would speak about are still possible in first jhana.
vitakka means thinking. mental gluing to a white kasina would not be a speech fabrication that precedes speaking.
Not thinking at all is noble silence, 2nd jhana. (SN 21.1)
upekkha + S&S is the prime characteristic of 3rd jhana.
This is done in all 4 postures,
the joy factors present confirms this is 4 jhana practices, not just mindfulness with jhana quality.
all of this is absolute prerequisite for nibbana, 4 jhanas are prerequisite for jhana, not mindfulness alone.
And you thought this sutta was only about differentiating between dhamma and not dhamma.
KN Iti 86 dhamm-ānu-dhamma-paṭipanna: proper practice
♦ 7. dhamm-ānu-dhamma-paṭipanna-suttaṃ (KN 4.86) |
(thanissaro trans.) |
♦ 86. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§86. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “dhamm-ānudhamma-paṭipannassa bhikkhuno ayam-anudhammo hoti veyyākaraṇāya — |
“Monks, with reference to a monk who practices the Dhamma in accordance with the Dhamma, |
dhamm-ānu-dhamma-paṭipannoyanti |
it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma. |
bhāsamāno dhammaññeva bhāsati no a-dhammaṃ, |
When speaking, he speaks Dhamma and not non-Dhamma. |
vitakkayamāno vā dhamma-vitakkaññeva vitakketi no a-dhamma-vitakkaṃ, |
When thinking, he thinks about Dhamma and not about non-Dhamma. |
tadubhayaṃ vā pana abhinivejjetvā |
Avoiding both these things, |
upekkhako viharati sato sampajāno”ti. |
he stays equanimous, mindful, alert.” |
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
(then he said some more stuff) |
(verse)
♦ “dhamm-ārāmo dhamma-rato, |
Dhamma his dwelling, Dhamma his delight, |
dhammaṃ anu-vicintayaṃ. |
a monk pondering Dhamma, |
♦ dhammaṃ anus-saraṃ bhikkhu, |
calling Dhamma to mind, |
sad-dhammā na parihāyati. |
doesn’t fall away from true-Dhamma. --1-- |
♦ “caraṃ vā yadi vā tiṭṭhaṃ, |
Whether walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down |
♦ ajjhattaṃ samayaṃ cittaṃ, |
–his mind inwardly restrained– |
santi-mevādhi-gacchatī”ti. |
he arrives right at peace. |
♦ ayampi attho vutto bhagavatā, |
(this was spoken (by) the-blessed-one,) |
iti me sutanti. sattamaṃ. |
(thus I heard.) |