ļ»æ
4šāø CattÄri Ariya-saccaį¹ åč諦
ļ»æļ»æ
V&Vš
in 1st
JhÄnaš
vitakka & vicÄra in 1st JhÄnaš is intrinsically the same in 1st jhÄna as it is outside of it, with 2 conditions.
1. The content of those thoughts, unlike ordinary V&V, must be kusala (skillful) related to Dharma (
AN 6.73,
AN 6.74,
AN 6.75).
1b. The content of the Dhamma vitakka in first jhÄna, often is just the meditator mentally reciting the oral instructions of the Dhamma (
SN 46.3).
For example, in
31asbš§ā body parts,
even in non
EBT following canonical Abhidhamma and
Vimt. ,
one mentally recites the body parts (kesa, loma, ...)
while in first jhÄna.
2. The thinking is attenuated. The intensity and frequency of vitakka is reduced to the point where it would not tire the body
and/or block kÄya-passaddhi (bodily pacification), pÄ«ti & sukha (rapture and pleasure) (
MN 19).
First jhÄna
j1š is vocal silence,
SN 36.11, where speech ceases, but thoughts connected to Dhamma continue (
MN 19,
MN 78.6.2.0,
MN 125.3.10.3,
AN 8.30).
Second jhÄna
j2š is noble silence,
šš¶ , where V&V ceases,
S&Sšš takes over.
In third jhÄna
j3š ,
S&Sšš does vipassana (
AN 4.41,
AN 9.36,
MN 111), a deeper version of first jhÄna doing vipassana using V&V.
S&S and V&V correspond to sati and Dharma-vicaya of
7sbāļø ,
SN 46.3.
SammÄ-saį¹
kappo
2š (right-resolve) precedes vitakka (thinking), but in most contexts involving jhÄna you can treat them as equivalent (
MN 117,
MN 78).
Even in Vism. and Abhidhamma
V&V still means mental recitation of speech. After exiting 2nd jhÄna, one mentally chants, 'earth [kasina], earth', to get into third jhÄna.
ļ»æļ»æ
V&Vš: vitakka & vicÄra
Vitakka š = directed
verbal thought.
VicÄra šµļø = the evaluation of that very same directed thought, not a separate train of thought (
SN 46.3).
VicÄra explores, inspects, discriminates, evaluates, ponders, scrutinizes, discerns, considers the very same thought initially fixed upon by vitakka.
Vitakka decides on a topic, then gives it to vicara to analyze it further,
KN Pe 7.72.
V&V are speech vocalization co-activities,
MN 44.5.
You need to think and evaluate with V&V before coherent speech can be vocalized.
ļ»æ
V&Vš 1 ā Synopsis
V&Vš 1.1 - Explicit continuity of kusala vitakka straight into 1st jhÄna formula
V&Vš 1.2 - Hierarchy of vedana, saƱƱa, Vitakka
V&Vš 1.3 - PreexistingTerms for Subverbal mental activity
V&Vš 1.4 ā Oral tradition, vÄcÄ, vaci-sankhara, vitakka
V&Vš 1.5 ā There is no vitakka controversy
V&Vš 1.20 ā Final remarks of synopsis
V&Vš 2 ā EBT V&V sutta references relevant to 1st jhÄna
V&Vš 3 ā 3 ways of SamÄdhi: Vitakka and VicÄra of 1st JhÄna fading out more gradually
V&Vš 4 ā VÄcÄ = voice, vocal-speech, relationship to V&V
V&Vš 5 ā Noble Silence and speech ceasing in first jhÄna
V&Vš 6 ā V&Vš &Ušš
V&Vš 7 ā Vitakka = saį¹
kappa?
V&Vš 8 ā Late EBT and Non-EBT perspectives
V&Vš 10 ā Buddho, mantra vaci-sankhara
V&Vš 12 ā Conclusion
V&Vš 14 ā Miscellaneous
V&Vš 16 ā V&Vš Vitakka & VicÄra in 1st JhÄna
ļ»æ
1 ā Synopsis
1.1 - Explicit continuity of kusala vitakka straight into 1st jhÄna formula
Detailed audit of MN 19, 78, 125, highlighted pali + english
šdetailed audit
synopsis of section 1
What these selected suttas show, explicitly, is that the kusala vitakka that existed right before the moment of entry into first jhÄna, is the same vitakka that continues into the standard first jhÄna formula.
MN 125: No room for equivocation and prevarication here! By omitting first jhana formula completely, this sutta shows that the vitakka happening concurrently in 4spš right before second jhana, is exactly the vitakka of first jhana as well as the Dhamma that sati works with in 4spš.
MN 78: reinforces the same idea as MN 125. By explicitly stating that akusala sankappa cease in first jhana, and that kusala sankappa do not cease until 2nd jhana, in effect is saying that kusala sankappa (equivalent to vitakka thoughts) is still active in first jhana.
MA 102: This is the agama parallel sutta to MN 19, differs from the pali in that it omits first jhana like MN 125 does, for extra emphasis that the vitakka immediately prior to first jhana is the same one thatās inside standard first jhana formula.
MN 19: With a clear understanding of the straightforward MN 125 and MN 78, now when you review MN 19 you can see that it doesn't matter if the standard first jhana formula is there or not (for this sutta MN 19). Because it already explicitly describes the type of V&V that operates in first jhana, in addition to the other things that must happen for the samadhi to be of first jhana quality. The key differentiator between the first jhana vitakka, and the vitakka at the beginning of the sutta where the kusala vitakka is not jhana, due to āexcessive thinkingā, is the presence of passadhi/pacification awakening factor. At the moment where passadhi is present, then so is sukha/pleasure, so is piti/rapture, meaning the vitakka is now attenuated, and no longer excessive or intense enough to block passadhi and first jhana from happening.
AN 8.30: eight thoughts of a great mean, those 8 thoughts are the same thoughts allowable in first jhana.
MN 117: the definition for samma sankappo includes vaci-sankhara, which is equivalent to vitakka-vicara, and so it includes the 3 right thoughts corresponding to 3 right resolves. Unlike the sutta references listed above this, MN 117 doesnāt include the explicit first jhana formula, but we mention this because the non-EBT reference below build on MN 117.
|
|
|
|
takko |
Speculative-thinking, |
vi-takko |
Directed-thinking, |
saį¹
kappo |
resolve, |
appanÄ |
fixing, |
By-appanÄ |
Firm-fixing, |
cetaso abhiniropanÄ |
mind being applied, |
VacÄ«-saį¹
-khÄroā |
Vocalization-co-activities |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
from non EBT, also showing the same explicit continuity of vitakka into standard first jhana formula
KN Pe: JhÄna vitakka: Besides the explicit 3 types of kusala vitakka from the EBT, KN Pe gives a very rich and explicit description of the nuance and range of vitakka and vicara in first jhana.
Canonical Abhidhamma book 1 and book 2 vitakka definition (same as in first jhana Vb 12)
|
|
|
|
āAccompanied by directed-thought, accompanied by evaluationā [means]: |
āSa-vitakkaį¹ sa-vicÄranāti |
There is directed-thought; there is evaluation. |
atthi vitakko, atthi vicÄro. |
Therein what is directed-thought? |
Tattha katamo vitakko? |
That which is speculative-thought, directed-thought, |
Yo takko vitakko |
resolve [a thought-formation or fashioning a thought], |
saį¹
kappo |
fixing, firm-fixing, |
appanÄ by-appanÄ |
application of the mind, |
cetaso abhiniropanÄ |
right-resolve. |
sammÄ-saį¹
kappoā |
This is called directed-thought. |
ayaį¹ vuccati āvitakkoā. |
Therein what is evaluation? |
Tattha katamo vicÄro? |
That which is searching, exploring, |
Yo cÄro vi-cÄro |
constant-examining, frequent wandering, |
anu-vicÄro upa-vicÄro |
(the) mind's constant-explorativeness, |
cittassa anu-sandhanatÄ |
{the mind's} constant-observation. |
an-upekkhanatÄā |
This is called evaluation. |
ayaį¹ vuccati āvicÄroā. |
Thus of this directed-thought and of this evaluation |
Iti iminÄ ca vitakkena iminÄ ca vicÄrena |
he is possessed, See section 357. furnished. |
upeto hoti ā¦ pe ā¦ samannÄgato. |
Therefore this is called āaccompanied by directed-thought, accompanied by evaluationā. |
Tena vuccati āsavitakkaį¹ savicÄranāti. |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Vimutti-magga (Vimt.) first jhana builds on the canonical Abhidhamma definition, and also explicitly includes the 3 kusala vitakkas, and seems to include KN Pe material as well. From the many meditation subjects in Vimt., especially 31 body parts, you can see that like the EBT, and unlike Vism. Visuddhimagga, the vitakka of early Abhidhamma first jhana works the same as it does in EBT, with the difference that some types of kusala vitakka such as the 6 recollections of AN 6.10 are considered too excessive and intense of thinking to be allowable in first jhana, and they created an āaccess samadhiā.
Note that access and fixed absorption in Vism. and Vimt. are quite different from each other, even though theyāre both originally based on canoncial Abhidhamma. Vism. Is from a late period, where they made significant changes to Abhidhamma to advance their radical momentariness ideas, and redefine vitakka, vicÄra, kÄya, rÅ«pa, into completely alien and incompatible meanings with EBT and even early Abhdihamma.
1.2 - Hierarchy of vedana, saƱƱa, Vitakka
hierarchy of perception, thinking, proliferation (in and outside of jhÄna)
Synopsis of section 2.
MN 18, MN 19, MN 20 are 3 contiguous suttas with important things to say about first jhÄna.
In MN 18, we see the hierarchy from raw sensory data, all the way to proliferation of too much thinking (vitakka).
Cakkhu + rÅ«pe + viƱƱÄį¹aį¹ ā phasso ā vedeti (vedanÄ) ā saƱjÄnÄti ā vitakketi ā papaƱceti
eye + forms + consciousness ā contact ā feel ā perceive ā think ā proliferate
Similar to MN 18, šDN 22 V&V which adds cetana, tanha, vicara.
AN 4.41 confirms the same order of hierarchy of vedeti (vedanÄ) ā saƱjÄnÄti (saƱƱa) ā vitakketi, and clearly is in the 4jš samÄdhi context.
MN 78 which states (by deduction) that skillful vitakka and sankappa are active and operational in first jhana, again confirms the hierarchy by saying thouse sankappa/vitakka depend on saƱƱa/perceptions.
And where do these skillful resolves (sankappa) stem from? Where they stem from has been stated. You should say that they stem from perception. What perception? Perception takes many and diverse forms. Perceptions of renunciation, love, and kindnessāskillful thoughts stem from this.
AN 9.41, SN 40.1, SN 40.2: By examining what the impurities that are happening in 2nd jhana, you can see they again follow the hierarchy, there is perception/saƱƱa and attention (manasi karoti) bubbling underneath vitakka/thoughts as subverbal mental activity and supressed before they can become thoughts that would disqualify one from 2nd jhana, sending them back to first jhana.
AN 8.30: In this sutta, it's notable that these 8 thoughts, explicitly labeled as 'vitakka', are the same vitakka that transitions right into the sa-vitakka of first jhana. Especially notice the vitakka #8, which mentions papanca/proliferation of MN 18, which would be an excessive type of thinking disqualifying one from first jhana. And it serves as an example of what type of attenuated vitakka that MN 19, MN 78, MN 125 permit in first jhÄna.
Conclusion:
The Buddha already has an established, consistent set of terms he uses to describe subverbal mental activity that precedes vitakka/thinking, and they follow that hierarchy from MN 18. There is no need to overload vitakka to cover subverbal mental activity.
Detailed audit, highlighted pali + english
šdetailed audit
1.3 - PreexistingTerms for Subverbal mental activity
no need to hijack āvitakkaā and overload it with subverbal meaning
As section 2 covered, saƱƱa/perception and manasi karoti (attention) are the preferred terms used most frequently.
But there are a number of other terms used occasionally.
AN 3.60 sutta on mind reading. The contrast between part (2c) which directly āhearsā (sutva vitakka) thinking, and part (2d) where mind encompassing mind reads the subverbal āmano sankharaā.
(part 2c: āhearingā vitakka thoughts)
but by hearing the sound of the directed thought & evaluation |
api ca kho vitakkayato vicÄrayato |
of a person thinking directed thoughts and evaluating, [saying,] |
Vitakka-vip-phÄra-saddaį¹ sutvÄ Ädisati ā |
(part 2d: āreadingā subverbal mano-sankhara before it becomes a vitakka thought)
and encompassing the awareness [of the other] with his own awareness, he discerns, |
cetasÄ ceto paricca pajÄnÄti ā |
'Given the way the mental-fabrications of this venerable person are inclined, |
āyathÄ imassa bhoto mano-saį¹
khÄrÄ paį¹ihitÄ |
the directed thoughts of his mind will immediately think about this.' |
imassa cittassa anantarÄ amuį¹ nÄma vitakkaį¹ vitakkessatÄ«āti. |
MN 20 5 methods of removing unwanted thoughts:
In method 4, to slow down vitakka (thoughts), one slows down the vitakka-sankhara
(regarding) those thoughts, |
tesaį¹ vitakkÄnaį¹ |
Thought-formation-stilling (should be his) mindās-activity |
Vitakka-saį¹
khÄra-saį¹į¹hÄnaį¹ manasi-kÄtabbaį¹. |
MN 117 samma sankappo definition includes terms used by late Abhidhamma to replace meaning of vitakka
fixing, |
appanÄ |
Firm-fixing, |
By-appanÄ |
mind being applied, |
cetaso abhiniropanÄ |
Those are the terms late Abhidhamma uses to redefine vitakka, AppanÄ samÄdhi is āfixed penetrationā, and the redefinition of vitakka as āinitial applicationā is based on the ācetaso abhiniropanaā.
conclusion of section 3
There are other terms as well, but these 3 terms, vitakka sankhara, mano sankhara, abhiniropana, are more than enough to show a prior precedent where the Buddha used terms to accurately denote subverbal mental activity, leaving no need to hijack āvitakkaā and give it additional subverbal range.
Hence, in the standard first jhana formula when it refers to vitakka, itās referring to vitakka as ordinary thinking, the unspoken, unvocalized āmental talkā that a meditator with psychic power can āhearā, or even āreadā the subverbal mental activity before it becomes a fully formed āthoughtā.
1.4 ā Oral tradition, vÄcÄ, vaci-sankhara, vitakka
Thousands of years before the Buddha showed up, there was already an established oral tradition way of learning and teaching the brahmins used, to memorize the vedas (sati), recite them orally (vÄca, vocalized speech), and reflect on the meaning of those dhamma teachings with vitakka, vicÄra, anupekkha (thinking, evaluation, reflection/observation).
These terms are intimately connected and in order for the oral tradition to work, they have to be used coherently and consistently.
If you try to plug in the Vism. Redefinition of vitakka of āinitial applicationā then it breaks the system.
Vitakka and vicara needs to be coherent, communicable speech, that gets recited into the form of vÄca (vocalized speech).
When the Buddha came along and composed his Dhamma teachings, the sangha of disciples continued the oral tradition for 500 years, even though printing technology (carving rocks, inscribing leaves) was available. So vitakka and vicara has a very specific meaning, in order for this whole system of learning and transmitting teachings to work.
MN 44 defines vaci-sankhara as vitakka and vicara.
pubbe kho, Ävuso visÄkha, |
prior to [vocalizing speech], friend Visakha, |
vitakketvÄ vicÄretvÄ |
(one) directs-thoughts (and) evaluates [those very thoughts], |
pacchÄ vÄcaį¹ bhindati, |
afterwards, vocal-speech breaks-out, |
tasmÄ vitakka-vicÄrÄ vacÄ«-saį¹
khÄro. |
Therefore directed-thought-&-evaluation are vocal-speech-fabrications. |
MN 44 also defines 3 types of sankhara which gradually cease through the 9 samadhi attainments.
SN 36.11 gives further detail on the relationship between vaca, vaci sankhara and vitakka as they fade out gradually in the 9 samadhi attainments.
1. paį¹hamaį¹ jhÄnaį¹ samÄpannassa |
1. (with) first jhÄna attained, |
š«š£ļøš¬ vÄcÄ niruddhÄ hoti. |
š«š£ļøš¬ vocalization-of-speech has ceased. |
2. dutiyaį¹ jhÄnaį¹ samÄpannassa |
2. (with) second jhÄna attained, |
š«(V&Vš) vitakka-vicÄrÄ niruddhÄ honti. |
š«(V&Vš) directed-thought-&-evaluation has ceased. |
What this means, is vocalizing speech from first jhana would require an energy dispersion that would inhibit passaddhi, piti, sukha, or decrease it enough to not qualify for first jhana.
In second jhana, if one were to exercise the thinking of vitakka and vicara, that energy dispersion would knock one out of the ekodi and samadhi of 2nd jhana, and revert to a lower first jhana.
Thereās a common misunderstanding of that passage where people believe it means itās impossible to speak in first jhana, and impossible to think in 2nd jhana. Thatās wrong. Personal experience with meditation will clear things up, and also suttas such as:
AN 9.41 which uses descriptive terminology of the impurities bubbling underneath each of the 9 samadhi attainments. Cetana, sankhara, will, choice, intention, are not shut off in the first 7 meditative attainments (MN 111). You can notice the perceptions/saƱƱa bubbling underneath, but you donāt have to ACT on those impulses.
Many other passages in the suttas show how vitakka in first jhana is intimately connected with the oral tradition functions of memorizing, reciting, hearing, thinking and reflecting, and the Buddha must be using vitakka to mean kusala Dharma vitakka (skill thought relevant to dharma) .
These selected suttas here are especially relevant because they show the explicit continuity between first jhana vitakka and the vitakka right outside of first jhana.
AN 5.26: involves hearing sound of dhamma talk, v&v, reciting dhamma, 7sbāļø and 4jš. It's also located in a contiguous cluster of suttas that address deep jhÄna samÄdhi, such as AN 5.28 which contains the 4 famous similes.
AN 5.73 V&V, upekkha, recitation, samatha, jhÄna
AN 6.56 Phagguna attained arahantship with hearing, V&V. JhÄna not explicitly stated here, but if it's not first jhana using vitakka, then you have the uncomfortable problem of explaining why even bother defining 4 jhanas when you can just use ordinary thinking to attain arahantship.
AN 7.61 Maha Moggallana uses V&V and reciting dhamma to stop drowsiness in samÄdhi. Do you seriously believe he's ever not in 4jš or 4ip šā” or j4š ÄneƱjaā” quality of mind?
SN 46.3: This sutta is listed because itās the prototypical and most complete 7sbāļø sutta showing all 7 steps clearly in an oral tradition context. But in the suttas, it appears in truncated or slightly varied forms well over a 100 times.
Why do you think noble silence is 2nd jhÄna, and not first?
SN 21.1: defines noble silence, šš¶ , as 2nd jhana, not first. If vitakka were the Vism. Redefined variety of āinitial applicationā, then first jhana would be noble silence. What kind of mental talking could there be if oneās mind is glued to visual nimitta or kasina? See the full article on noble silence (šš¶) for all the places itās referenced so you can see the context.
Therefore, first jhana is just vocal silence, SN 36.11, refraining from vocalizing mental speech of vitakka.
2nd jhana is noble silence, because a mind reader wouldnāt āhearā mental talk of vitakka of a 2nd jhana meditator. In contrast, the mind reader could read the mind of a first jhana meditator and āhearā vitakka thoughts related to Dhamma, such as, āmay he be happyā, āhead hair, body hairā, etc.
Jain founder doesnāt believe 2nd jhana is possible
SN 41.8 Jain founder doesnāt believe 2nd jhana, samadhi that is without vitakka and vicara, is possible.
Now heās not a Buddhist, so heās using vitakka and vicara in the way the rest of the world understands it, as āthinking and evaluation.ā Otherwise you would need Buddhagosa, Ajahn Brahm, and B. Sujato to go back in a švitakka time machine and explain to him that vitakka means āinitial applicationā, not āthinkingā.
1.5 ā There is no vitakka controversy
There is just crime and lack of punishment (as of this writing).
In 1969, U Thittila translated into English, vitakka & vicara everywhere in the canonical Abhidhamma as 'intial application & sustained application.' This is completely wrong. It's not just wrong, it's criminal. It's a type of false equivalence fallacy. 'Initial application' is a subset of vitakka (thinking), according to MN 117 and the canonical Abhidhamma definition of vitakka. But you can not translate vitakka as 'intial application'. A subset ('initial application') is not equivalent to the set ('vitakka' = thinking).
proof: U Titthila wrongly translates and interprets vitakka as 'initial application'
The only place 'vitakka' ever means 'initial application' is in Vism., and only in the section where it redefines jhÄna, vitakka, under earth kasina. In doing this, they depart from canonical Abhidhamma.
But even in Vism. kasina meditations, vitakka still means 'thinking', and mental recitation!
Especially if you examine this Abhidhamma commentary passage,
proof: early Abhidhamma 31 body parts vitakka is mental recitation,
compare to kayagata 31 body parts in Vimt. vs. Vism., you can see that in the early Abhidhamma you could simultaneously do 4 brahmaviharas, 31 body parts, with first jhana using mental recitation of thinking of key words.
And even in the very spot where Vism. redefines jhana vitakka
šunder earth kasina, 'vitakka' still means 'thinking!'
Illegitimate Legitimacy
Why would U Thittila commit this crime? Because it's a hard sell, convincing the Buddhist world to accept the new redefined meaning of vitakka, as understood in Vism.'s redefinition of jhÄna. So he translated vitakka everywhere into 'initial application' to groom everyone into gradually accepting this wrong definition. Due to survivorship bias (winners write the history books), with late Theravada promulgating their redefined Abhidhamma and redefined jhana, their wrong views on jhana are commonly accepted as truth.
Just as science advances when great scientists of our generation stand on the shoulders of giants, criminals gleefully stand on the shoulders of giant criminals to continue the crime (see: B. Sujato's 'placing the mind', and B. Analayo's EBMS riddled with fallacies). The only way to stop this is to educate people on the correct translation and understanding of 'vitakka.' It has to be a grass roots effort, and individuals have to collectively petition and apply pressure on popular teachers to relabel their erroneous interpretation of jhana and vitakka so that they don't contradict EBT. For example, Ajahn Brahm's samÄdhi system I've relabeled as Jhabrama Jhana is not JhÄna
conclusion of this section:
vitakka in first jhana is of 3 types: renunciation, good will, non harm. Even in canonical Abhidhamma!
šProof: Do I have to spell it out?
Vitakka can not be translated or understood as 'initial application' (U Thittila) or 'placing the mind' (B. Sujato) for these reasons proven with detailed audits above (in linked articles).
1. By equivalence fallacy: 'initial application' is a subset of 'thinking' (vitakka) and 'mental recitation' (vaci sankhara).
2. 'initial application' is an anachronism. Vism. came 1000 years after the Buddha, you can't substitute a redefintion back into the original teachings which predates it by 1000 years. šUness you use the vitakka time machine
3. Even in Abhidhamma Vism., vitakka as vaci-sankhara (mental recitation, unverbalized thoughts) is used in kasina meditation!
4. Even if you were to attempt to wrongly translate 'vitakka', at minimum it would need to be 'intitial application on a kusala vitakka that is nekkhamma, abyapada, avihimsa'.
1.20 ā Final remarks of synopsis
(work in progress)
MN 59, MN 13, MN 14, prime examples of 5kg sukha vs. 1st jhana sukha
If you plug in vitakka 'placing the mind' as vaci-sankhara, you break the fidelity of the oral tradition and you get
šB. Sujato mumbling incoherently.
šproof: V&V are vaci sankhara
V&Vš šsimile of bird corrupted by vism.
comprehensive survey of vitakka & vicÄra in first jhÄna
KN Pe 7.72: gloss of V&V and 4 jhÄnas
ļ»æ
Even animals use V&Vš to communicate
V&V as vaci-sankhara, co-activities of speech, is not just an integral part of human oral tradition transmission, itās a basic universal function of how intelligent animals communicate.
Chimpanzees, šdogs intuitively use V&V.
šcats use V&V to save their human friends' lives.
One of most convincing pieces of evidence, is the uniformity of 31asb body parts vitakka and first jhana usage from EBT to abhidhamma. šdetailed audit.
2 ā EBT V&V sutta references relevant to 1st jhÄna
EBT V&V sutta references relevant to 1st jhÄna
AN anguttara V&V
AN 3.33 dhamma-takka is first jhÄna
AN 3.60 telepathy, āhearingā V&V
AN 4.11 vitakka here is definitely first and second jhÄna context
AN 4.22 sankappa, upekkha, in samÄdhi
AN 4.35 vitakka & sankappa adjacent to 4j, mastery of thought
AN 5.26 involves hearing sound of dhamma talk, V&V, reciting dhamma, 7sb and 4j
AN 5.73 V&V, upekkha, recitation, samatha, jhÄna
AN 5.176 seclusion, rapture, implied V&V of first jhÄna, 500 lay followers doing 1st jhÄna
AN 5.179 500 lay followers with thinking first jhÄna are now stream enterers, but uses code phrases āpleasurable abidingā and abhi-cetasika
AN 6.10 recollection of 3 gems, virtue, generosity, devas into jhÄna
AN 6.56 Phagguna attained arahantship with hearing, V&V
AN 6.73, AN 6.74, AN 6.75 three suttas on first jhÄna V&V
AN 7.61 uses V&V and reciting dhamma to stop drowsiness in samÄdhi
AN 8.30 8 thoughts of great man lead to 4 jhÄnas
AN 8.63 three ways of samÄdhi, 4sp and 4bv
AN 9.14 sankappa & vitakka, nama rupa is source, samÄdhi and sati and panna
AN 9.41 Buddha doing imperfect first jhÄna, using V&V
AN 11.11 adds 5 other items, but otherwise same 6 items as AN 6.10
AN 11.12 same as AN 11.11, with this interesting variation
DN Digha V&V
DN 18 three ways to use implicit vitakka to arouse mudita, piti, sukha, to activitate 7sbāļø
DN 21 vitakka as source of desire/chanda, second jhÄna (no vitakka) better than j1
DN 22 v&v above subverbal mental activity in hierarchy, explicit continuity of v&v into first jhÄnaļø
DN 28: contains same passage as AN 3.60 telepathy, āhearingā V&Vļø
KN Khuddhaka V&V
KN Iti 38 similar to MN 19 in showing types of positive thoughts
KN Mil 3.3.13-14 two similes for V&V donāt support vism. As well as EBT
KN Snpā 4.7 wrong jhÄna has sankappa (thinking)
KN Snpā 5.13 thinking and reflecting on world being bound by desire
KN Ud 1.1, 7 days after awakening, 12ps & thinking in jhÄna
KN Ud 1.2, same setup as KN Ud 1.1, using 12 psn nirodha and slightly different verse
KN Ud 1.3, same setup as KN Ud 1.1, using 12 ps forward and reverse
MN majjhima V&V
MN 18 contact ā feel ā perceive ā think ā proliferate
MN 19 lower bound of first jhÄna, too much thinking makes body tired
MN 19 has 3 types of āright intentionā and āwrong intentionā)
( kÄma vitakko)
MN 20 using 5 nimittas of samÄdhi to get into 2nd jhÄna
MN 36 Buddha as a boy stumbles into first jhÄna
MN 44 āapplied thought and sustained thought doesnāt make sense here
MN 78 kusala sankappa (and thoughts) donāt cease until 2nd jhÄna
MN 117 samma saį¹
kappo = vitakka
MN 125 first jhÄna skipped after 4sp
SN samyutta V&V
SN 1.17 V&V, sankappa calmed like turtle drawing in, to nirvana, JST
SN 1.64 use V&V to penetrate nandi/craving, to nirvana, JST
SN 21.1 noble silence is 2nd jhÄna
SN 22.80 three akusala thoughts and animitta samÄdhi
SN 36.11 nine gradual sankhara cessations, speech ceases in 1st jhÄna, V&V in second
SN 41.8 Jain founder doesnāt believe 2nd jhÄna is possible
SN 47.10 directed (with V&V) and undirected bhavana (2nd jhÄna and up)
Vin Vinaya
pli-tv-kd8 recalling generosity to 7sb, like AN 6.10
EBT in Ägamas
SA 926 V&V is verbal thought, not SKF
MA 102 || MN 19 parallel Nian jing åæµē¶ (MA 102 at T26. 589a)
MA 102 || MN 19 omits first jhÄna like MN 125
SA 474 ę¢ęÆ: Änanda thinks in jhÄna, || SN 36.11
(while in jhÄna, thinking, then emerging)
(3 types of vedana/feelings)
MN 44, SN 41.6 (Fabrications: bodily, voice, mind)
AN anguttara V&V
AN 3.33 dhamma-takka is first jhana
AN 3.33 dhamma-takka is first jhana
|
(verse) |
ā¦ āpahÄnaį¹ kÄmasaƱƱÄnaį¹, |
170āThe abandoning of both |
domanassÄna cÅ«bhayaį¹. |
sensual perceptions and dejection; |
ā¦ thinassa ca panÅ«danaį¹, |
the dispelling of dullness, |
kukkuccÄnaį¹ nivÄraį¹aį¹. |
the warding off of remorse;370"" |
(previous line, 5nivā
hindrances, next line is j4š 4th jhana, line after that dhamma-takka is j1š first jhana)
ā¦ āupekkhÄ-sati-saį¹-suddhaį¹, |
171āpurified equanimity and mindfulness |
dhamma-takka-purejavaį¹. |
preceded by reflection on the Dhamma: |
ā¦ aƱƱÄ-vimokkhaį¹ pabrÅ«mi, |
this, I say, is emancipation by final knowledge, |
avijjÄya pabhedananāti VAR. |
the breaking up of ignorance.ā371 |
(In verse sections, slight variations to standard formulas occur to match meter and rhyme. So insead of upekkha-sat-pari-suddhim, here we have upekkha-sat-sam-suddham. Instead of Dhamma-vitakka, we have Dhamma-takka here)
AN 3.60 telepathy, āhearingā V&V
Now the fact that it says the mind reader āhearsā/sutva the personās V&V (vitakka and vicara) makes it clear vaci-sankhara, speech fabrications, are āthoughts and considerationā of a complexity very close to spoken language. Otherwise, what thoughts could you read of someone in a frozen samadhi gluing their mind to a kasina?
Also consider the passages on noble silence šš¶, and it's clear V&V could not possibly be VRJ and ABRJ variety.
(relating to sted abhinna #3)
The big problem of V&V as "placing and connecting mind" in relation to S&S (sati and sampajano)
So as you can see, when one is doing citta anupassana, while in 3rd jhana, on themself, or as a psychic power reading someoneās elseās mind, the personās mind theyāre reading, as it switches through various mental states, would require the mind readerās own mind to āplace his own mind and keep it connectedā through the various changes. But if the mind reader is in 4th jhana, and the ability to place and connect the mind has been abandoned after first jhana, this doesnāt make sense.
šaudit AN 3.60, DN 28 V&V mind reading B. Sujato fallacy.
AN 4.11 vitakka here is definitely first and second jhana context
š"loving the act of not placing the mind": AN 4.11 and AN 4.12, B. Sujato abducts vitakka of second jhana and makes it disappear forever
AN 4.22 sankappa, upekkha, in samadhi
https://notesonthedhamma.blogspot.com/2019/03/an-422-v-and-upekkha-in-samadhi.html
upekkha is a factor in 3rd and 4th jhana. The difference between its usage here, and in jhana, is that in jhana the ikkhati (looking upon), is powered by samadhi, upa-ikkhati = equanimously observing.
sankappo (often synonymous with vitakka/thinking). Look at it's usage with samadhi, in close proximity to speaking. Even ordinary speaking clearly and thinking clearly is under the provenance of samadhi. There's isn't a special vitakka of only "placing the mind", devoid of thought for jhana. Don't believe the lies from Vism.
Yo uddhatena cittena, |
The creature with a restless mind |
samphaƱca bahu bhÄsati; |
speaks a lot of nonsense. |
A-samÄhita-saį¹
kappo, |
Their resolves (are) not undistractible-&-lucid. |
asaddhammarato mago; |
and they donāt like the true teaching. |
ÄrÄ so thÄvareyyamhÄ, |
Theyāre far from seniority, with their bad views |
pÄpadiį¹į¹hi anÄdaro. |
and their lack of regard for others. |
AN 4.35 vitakka & sankappa adjacent to 4j, mastery of thought
bahuāssa janatÄ ariye ƱÄye patiį¹į¹hÄpitÄ, yadidaį¹ kalyÄį¹adhammatÄ kusaladhammatÄ. |
Theyāve established many people in the noble procedure, that is, the principles of goodness and skillfulness. |
So yaį¹ vitakkaį¹ Äkaį¹
khati vitakketuį¹ taį¹ vitakkaį¹ vitakketi, yaį¹ vitakkaį¹ nÄkaį¹
khati vitakketuį¹ na taį¹ vitakkaį¹ vitakketi; |
They think what they want to think, and donāt think what they donāt want to think. |
yaį¹ saį¹
kappaį¹ Äkaį¹
khati saį¹
kappetuį¹ taį¹ saį¹
kappaį¹ saį¹
kappeti, yaį¹ saį¹
kappaį¹ nÄkaį¹
khati saį¹
kappetuį¹ na taį¹ saį¹
kappaį¹ saį¹
kappeti. |
They consider what they want to consider, and donāt consider what they donāt want to consider. |
Iti cetovasippatto hoti vitakkapathe. |
Thus they have achieved mental mastery of the paths of thought. |
Catunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhÄ« hoti akicchalÄbhÄ« akasiralÄbhÄ«. |
They get the four jhÄnasāpleasureful meditations in the present life that belong to the higher mindāwhen they want, without trouble or difficulty. |
ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
AN 5.26 involves hearing sound of dhamma talk, V&V, reciting dhamma, 7sb and 4j
AN 5.73 V&V, upekkha, recitation, samatha, jhÄna
AN 5.73 paį¹hama-dhamma-vihÄrÄ«
(1. Not Dhamma-dweller: no samatha, excessive dhamma-study)
(2. Not Dhamma-dweller: no samatha, excessive teaching-dhamma to others)
(3. Not Dhamma-dweller: no samatha, excessive recitation)
(4. Not Dhamma-dweller: no samatha, excessive V&V)
(5. Dhamma-dweller: has samatha, memorized dhamma but not too much V&V)
(conclusion: do jhÄna!)
(4. Not Dhamma-dweller: no samatha, excessive V&V)
4. ā¦ āpuna caparaį¹, bhikkhu, bhikkhu |
4. āThen there is the case where a monk |
yathÄ-sutaį¹ |
takes the Dhamma as he has heard |
yathÄ-pariyattaį¹ dhammaį¹ |
& studied it |
cetasÄ anu-vitakketi anu-vicÄreti |
and thinks about it, evaluates it, |
manas-Än-upekkhati. |
and examines it with his intellect. |
so tehi dhamma-vitakkehi divasaį¹ atinÄmeti, |
He spends the day in Dhamma-thinking. |
riƱcati paį¹isallÄnaį¹, |
He neglects seclusion. |
nÄnuyuƱjati ajjhattaį¹ ceto-samathaį¹. |
He doesnāt commit himself to internal tranquility of awareness. |
ayaį¹ vuccati, bhikkhu ā |
This is called |
ābhikkhu vitakka-bahulo, |
a monk who is keen on thinking, |
no dhammavihÄrÄ«āā. |
not one who dwells in the Dhamma. |
AN 5.176 seclusion, rapture, implied V&V of first jhana, 500 lay followers doing 1st jhana
https://discourse.suttacentral.net/t/an-5-176-seclusion-rapture-implied-v-v-of-first-jhana/10564
excerpt:
viveka (seclusion) of first jhana, according to B. Sujato āvivekaā here means secluded from sensual pleasures, not the mind divorced from 5 sense faculties, such that one could not hear sounds, or feel the sting of mosquito bites.
The discourse is addressed to Anathapindika and other lay supporters known for generously providing requisites for the monks and sangha. They are being exhorted to enter and dwell in the pīti of seclusion from sensual pleasures from time to time. You would not expect lay people with busy lay lives to enter a formless samadhi where the mind is divorced from the body, as a first jhana.
While first and second jhana (they contain pīti) are not explicitly stated in this sutta, the Theravada commentary states that is what Sariputta is referring to, and there is no reason to doubt the commentary here.
So if first jhÄnaās pÄ«ti is derived (in this sutta) from householders getting a strong emotional uplift reflecting on their generosity to sangha, what do you think V&V (vitakka & vicara) means for their first jhana?
Which is more likely:
thinking and pondering their generosity and itās rewards, leading to rapture, bodily pacification, sukha, samadhi
āplacing their minds and keeping it connectedā (to what exactly?)
(V&V, jhana, not explicitly mentioned in this sutta)
...
According to AN 5.176, his translation mentions 5 things qualifying the viveka, and it doesnāt include the body disappearing and not being able to hear sounds. In the first jhana formula, B. Sujato may interpret viveka differently, but this just goes to show again the duck connundrum. Then you have all of these things, samadhi while walking, piti that is from first jhana and second jhana, but not actually jhana, levitating but not actually being in 4th jhana. How likely is it that the Buddha has hundreds of categories of sub duck species: access duck, neighborhood duck, momentary duck, walking duck, sitting duck, enraptured duck like heās in jhana but heās not actually in jhana, enraptured duck that is walking, but not in jhana, etc?
Or maybe the Buddha was a pragmatist and simply called all that ājhanaā?
If it looks like a duck, walks like a duck, quacks like a duck, quietly abides in noble silence like a 2nd jhana duck, itās a duck!
AN 5.179 500 lay followers with thinking first jhana are now stream enterers, but uses code phrases āpleasurable abidingā and abhi-cetasika
http://notesonthedhamma.blogspot.com/2019/07/an-5179-v-in-first-jhana-is-thinking.html
AN 6.10 recollection of 3 gems, virtue, generosity, devas into jhÄna
(7sb ā 1. š) Yasmiį¹, mahÄnÄma, samaye ariyasÄvako tathÄgataį¹ anussarati |
(7sb ā 1. š) When a noble disciple recollects the Realized One |
nevassa tasmiį¹ samaye |
at that time |
rÄga-pariyuį¹į¹hitaį¹ cittaį¹ hoti, |
their mind is not full of greed, |
na dosa-pariyuį¹į¹hitaį¹ cittaį¹ hoti, |
their mind is not full of hate, |
na moha-pariyuį¹į¹hitaį¹ cittaį¹ hoti; |
their mind is not full of delusion; |
ujugata-me-vassa tasmiį¹ samaye cittaį¹ hoti |
At that time their mind is unswerving, |
tathÄgataį¹ Ärabbha. |
based on the Realized One. |
(7sb ā 2. š) Ujugata-citto kho pana, mahÄnÄma, ariya-sÄvako |
(7sb ā 2. š) (of) unswerving-mind, ***, (a) noble-oneās-disciple |
labhati attha-vedaį¹, |
obtains {experience of inspiration, awe, and joy in} ā meaning, |
labhati dhamma-vedaį¹, |
obtains {experience of inspiration, awe, and joy in} ā Dhamma-[teachings], |
labhati dhamm-Å«pasaį¹hitaį¹ pÄ-mojjaį¹. |
obtains Dhamma-connected virtuous-mirth. |
(7sb ā 4. š) pa-muditassa pÄ«ti jÄyati, |
(7sb ā 4. š) (For one with) virtuous-mirth rapture (is) born. |
(7sb ā 5. š) pÄ«ti-manassa kÄyo passambhati, |
(7sb ā 5. š) (with) en-raptured-mind (the) body (is) pacified. |
(7sb ā 5.5 š) passaddha-kÄyo sukhaį¹ vedeti, |
(7sb ā 5.5 š) (with) pacified-body, {they experience} pleasure. |
(7sb ā 6. š) sukhino cittaį¹ samÄdhiyati. |
(7sb ā 6. š) (For one in) pleasure, (the) mind becomes undistractible-&-lucid. |
(7sb awakening-factor causual chain gets applied to all 6 recollections)
on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the TathÄgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population,1258"" who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma,1259"" he develops recollection of the Buddha.
AN 6.56 Phagguna attained arahantship with hearing, V&V
JhÄna and samÄdhi are not explicitly stated in AN 6.56 Phagguna-sutta.
But itās hard to believe one hears a Dhamma talk, or reflects on memorized Dhamma with V&V (vitakka & vicara) without being in at least first jhana to attain non-returner or arahantship.
If youāre saying these 6 scenarios happened without jhana, then youāre in a very awkward position of trying to explain what kind of samadhi looks like a duck, quacks like a duck, walks like a duck, but is not jhana.
This sutta is talking about not just Phagguna, but is a general description of 6 ways one can attain non-return or arahantship from listening to (while in first jhana), or thinking and considering Dhamma (B. Sujatoās translation of V&V here).
So which is it? If heās in first jhana, then V&V would need to be translated as āplacing the mind and keeping it connectedā, which would be incoherent. If heās not in first jhana, then where in the suttas does it explain the origination and province of all these duck-like species that arenāt ducks but look and behave exactly like them?
AN 6.56 phagguna, although not mentioning jhana explicitly, is following the same 7sb pattern (where hearing and V&V are involved) in AN 5.26.
Now AN 5.26 also doesnāt explicitly say ājhanaā, but when you have piti-samobojjhanga present, passadhi-sambojjhanga present, samadhi-sambojjhanga present, thatās absolutely 4 jhana quality of samadhi. Or else you have yet more mysterious species of duck like creatures that look, act, quack like a duck but are supposedly not actually ducks.
AN 6.73, AN 6.74, AN 6.75 three suttas on first jhana V&V
AN 6.73 is straightforward:
Without abandoning 5niv (hindrances), one can not enter and remain in first jhana.
without seeing danger in sensual pleasures with good-view (su-ditthi = work in progress version of āright viewā), one can not enter and remain in first jhana.
AN 6.74 also straightforward.
Without abandoning 3 wrong thoughts (vitakka) corresponding to wrong version of samma sankappa (right resolve), one can not enter and remain in first jhana.
Without abandoning 3 wrong perceptions (saƱƱa) corresponding to wrong version of samma sankappa (right resolve), one can not enter and remain in first jhana.
Now the next sutta is where it gets interesting, and fills in the blank of āwhat about the 3 right thoughts and 3 right perceptions in first jhana?ā missing from AN 6.74.
AN 6.75 is titled ādukkhaā, but perhaps should have been called ātatiya-taj-jhÄna-suttaā
as it logically follows the previous two suttas in numerical sequence, and thematically, though slightly disguised by a code phrase and a reference to karma and rebirth.
ādittha dhamma sukha viharaā = abiding in four jhanas
First note that ādittha dhamma sukha viharaā is a code phrase that means first three jhanas, or all four jhanas (AN 6.29, AN 4.41).
And the STED third jhana states āyam tam ariya accikkhanti: upekkhamo satima sukha viharayaā ti. (The noble ones declare: āequanimously-observing, rememberful, (one has) pleasurable abidingā)
B. sujato (perhaps inadvertently) translates vitakka correctly here in AN 6.75
Chahi, bhikkhave, dhammehi samannÄgato bhikkhu diį¹į¹heva dhamme sukhaį¹ viharati avighÄtaį¹ anupÄyÄsaį¹ apariįø·Ähaį¹, kÄyassa bhedÄ paraį¹ maraį¹Ä sugati pÄį¹ikaį¹
khÄ. Katamehi chahi? Nekkhammavitakkena, abyÄpÄdavitakkena, avihiį¹sÄvitakkena, nekkhammasaƱƱÄya, abyÄpÄdasaƱƱÄya, avihiį¹sÄsaƱƱÄyaāimehi, kho, bhikkhave, chahi dhammehi samannÄgato bhikkhu diį¹į¹heva dhamme sukhaį¹ viharati avighÄtaį¹ anupÄyÄsaį¹ apariįø·Ähaį¹, kÄyassa bhedÄ paraį¹ maraį¹Ä sugati pÄį¹ikaį¹
khÄāti. |
When a mendicant has six qualities they live happily in the present lifeāwithout distress, anguish, or feverāand when the body breaks up, after death, they can expect a good rebirth. What six? Thoughts of renunciation, love, and kindness. And perceptions of renunciation, love, and kindness. When a mendicant has these six qualities they live happily in the present lifeāwithout distress, anguish, or feverāand when the body breaks up, after death, they can expect a good rebirth.ā |
Conclusion: You can have thoughts (vitakka) of renunciation, love, kindness in first jhana!
So what does that tell you about how vitakka should be translated in the STED(standard EBT definition) first jhana formula?
You can have perceptions (saƱƱa) of renunciation, love, kindness in 2nd, 3rd, 4th jhana!
Vitakka (thought) drops out before 2nd jhana, but the āflavorā of that thought remains as a perception, and that perception can take you to up to 3rd or 4th jhana.
Vimutti-magga would say the nekkkhamma perception can take you to 4th jhana, but perceptions of the other two, closely related to 4bv (brahma viharas), can only take you to 3rd jhana because those perceptions would necessarily include perceptions of sukha (sukha needs to drop out before 4th jhana).
AN 7.61 uses V&V and reciting dhamma to stop drowsiness in samÄdhi
seven ways to ward off drowsiness
While the word ājhanaā doesnāt appear explicitly, observing the use of V&V in these 7 steps gives you a very good idea of how V&V must be the V&V-OR, not the V&V-SKF variety to be able to actively fight off the hindrances while in jhana.
Besides, do you seriously think Maha Moggallana ever has samadhi less than four jhanas and 4ip šā”?
AN 8.30 8 thoughts of great man lead to 4 jhÄnas
ā¦ āsÄdhu sÄdhu, anuruddha! |
āGood, Anuruddha, very good. |
sÄdhu kho tvaį¹, anuruddha, |
Itās good that you think |
(yaį¹ taį¹ mahÄ-purisa-vitakkaį¹) vitakkesi ā |
these thoughts of a great person: |
(1) āapp'-icchassÄyaį¹ dhammo, |
(1) āThis Dhamma is for one of few-desires, |
nÄyaį¹ dhammo mah'-icchassa; |
not for one of many-desires. |
(2) santuį¹į¹hassÄyaį¹ dhammo, |
(2) This Dhamma is for one who is content, |
nÄyaį¹ dhammo a-santuį¹į¹hassa; |
not for one who is dis-content. |
(3) pavivittassÄyaį¹ dhammo, |
(3) This Dhamma is for one who is reclusive, |
nÄyaį¹ dhammo saį¹
gaį¹ik-ÄrÄmassa; |
not for one who who delights-in-social-gathering. |
(4) Äraddha-vÄ«riyassÄyaį¹ dhammo, |
(4) This Dhamma is for one of aroused-vigor, |
nÄyaį¹ dhammo kusÄ«tassa; |
not for one who is lazy. |
(5) upaį¹į¹hitas-satissÄyaį¹ dhammo, |
(5) This Dhamma is for one who has established-mindfulness, |
nÄyaį¹ dhammo muį¹į¹has-satissa; |
not for one of muddled-mindfulness. |
(6) samÄhitassÄyaį¹ dhammo, |
(6) This Dhamma is for one who is concentrated, |
nÄyaį¹ dhammo a-samÄhitassa; |
not for one who is un-concentrated. |
(7) paƱƱavato ayaį¹ dhammo, |
(7) This Dhamma is for one endowed with discernment, |
nÄyaį¹ dhammo dup-paƱƱassÄāti. |
not for one of dubious-discernment.ā |
tena hi tvaį¹, anuruddha, |
Now then, Anuruddha, |
imam-pi aį¹į¹hamaį¹ mahÄ-purisa-vitakkaį¹ vitakkehi ā |
the eighth great-person's-thought (that one) thinks: |
(8) ānip-papaƱc-ÄrÄmassÄyaį¹ dhammo nip-papaƱca-ratino, |
(8) āThis Dhamma is for one who enjoys non-proliferation-[of-objectification],-1- who delights in non-proliferation, |
n-Äyaį¹ dhammo papaƱc-ÄrÄmassa papaƱca-ratinoāāti. |
not-for-one who enjoys & delights in proliferation-[of-objectification].ā |
(8 great vitakka lead to 4j)
ā¦ āyato kho tvaį¹, anuruddha, ime aį¹į¹ha mahÄpurisavitakke vitakkessasi, |
āAnuruddha, when you think these eight thoughts of a great person, thenā |
tato tvaį¹, anuruddha, yÄvadeva VAR Äkaį¹
khissasi, |
whenever you wantā |
vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharissasi. |
quite secluded from sensuality, secluded from unskillful qualities, you will enter & remain in the first jhÄna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. |
(...2nd , 3rd, 4th jhÄna also...)
(4j = heightened mental states = Äbhi-cetasikÄnaį¹)
ā¦ āyato kho tvaį¹, anuruddha, |
āNow, when |
ime ca aį¹į¹ha mahÄ-purisa-vitakke vitakkessasi, |
{you think} these ** eight great-man's-thoughts ************, |
imesaƱ-ca catunnaį¹ jhÄnÄnaį¹ |
the four jhÄnas -- |
Äbhi-cetasikÄnaį¹ |
heightened-mental-states, |
diį¹į¹ha-dhamma-sukha-vihÄrÄnaį¹ |
(providing a) pleasant abiding here and now, |
nikÄma-lÄbhÄ« bhavissasi |
(you) {become} (one who) easily-obtains (that), |
a-kiccha-lÄbhÄ« |
not (one who with) trouble obtains (that), |
a-kasira-lÄbhÄ«, |
not (one who with) difficulty obtains (that). |
If you carefully examine the content of those 8 thoughts, and then see how seemlessly that transitions into 4 jhanas, how could those 8 vitakka not be the same vitakka in first jhana? Also notice the eighth thoughtās dhammo nip-papaƱca-ratino, to this MN 18ās passage Where does V&V sit in relation to papanca? Is it closer to placing the mind on perceptions, or closer to thinking and proliferation? (8) ānip-papaƱc-ÄrÄmassÄyaį¹ dhammo nip-papaƱca-ratino, _x0001_(8) āThis Dhamma is for one who enjoys non-proliferation-[of-objectification],-1- who delights in non-proliferation, n-Äyaį¹ dhammo papaƱc-ÄrÄmassa papaƱca-ratinoāāti. _x0001_not-for-one who enjoys & delights in proliferation-[of-objectification].ā _x0001_ _x0001_ Now compare the above (derived from Ven. Thanissaro) to B. Sujatoās version: 4.1First youāll reflect (vitakkessasi) on these eight thoughts (vitakka) of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, youāll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, (vitakka & vicara) while placing the mind and keeping it connected. This is not stylistic preference in translation style, that just doesnāt work. Vitakka needs to carry meaning all the way through that paragraph. Think about what the Buddhaās follower, hearing that paragraph in Pali, is thinking. Itās another 1000 years before Buddhaghosa is born and popularizes the VRJ jhana with its redefined V&V (vitakka & vicara). Buddhaghosa isnāt there to tell the pali listener, that vitakka has a special meaning just for first jhana. If the Buddha really had intended for V&V to mean āplacing the mind & keeping it connectedā for first jhana, he would have to use pali words for the pali listener to convey that meaning. For example, manasi-karoti (attention) to saƱƱa (perceptions) or samÄdhi-nimitta. Or else B. Sujato would need to show where exactly in the EBT the Buddha gives V&V that special definition for first jhana. AFAIK that doesnāt exist in the EBT. Otherwise Buddhaghosa would not need to redefine V&V for first jhana in the Vism. and override the authority of the EBT. Most of the other sutta passages similar to this, where Dhamma-vitakka, thoughts related to Dhamma teachings, directly lead to samadhi, show the 7sb (awakening factors) or what I call the 7sb+ (just slightly modified form of 7sb without the ābojjhangaā suffix explicit) as the transition. This sutta really exemplifies so many things that differentiates EBT 4 jhanas from other jhana samadhi systems. You can see how those kind of thoughts donāt lead to more (unproductive) thoughts or proliferation/objectification. They are kindle for the EBT jhana fire, intended to stoke and get the a-vitakka-a-vicara samadhi going, generate a great deal of pamojja and pÄ«ti (mental rapture). Whereas the Vism. model of samadhi/jhana makes jhana into a pure samatha kung fu devoid of vipassana capability. first jhana turing test
If you want to know if your first jhana is genuine, this sutta to me acts like a great litmus test, or a Turing test of sorts. Does your first jhana generate a kind of happiness during, after the meditation that has the flavor of seclusion, satisfaction, contentment with the Dhamma (teachings that lead to the end of suffering), such that you would readily choose it without question over pleasures based on 5 cords of sense pleasure? (food, sex, gambling, etc)? If you choose to practice what you consider fist jhana over food or sex, thatās a strong indicator to me itās a genuine first jhana. There are plenty of people who are great at samatha kung fu, body disappears, canāt feel their body or hear sounds in their arupa samadhi, but they are no less tempted by good food or sex outside of their meditation despite all of their samatha kung fu prowess. Itās missing the key distinction of the Buddhaās jhana, and thatās what āvivicceva kamehiā (seclusion from sensual pleasure desire) means in first jhana, not the 5 senses being shut off from the mind.
AN 8.63 three ways of samadhi, 4sp and 4bv
also see 4nt ā 8aam #8 ā Samma Samadhi ā SamÄdhi in 3 ways: with V&V, without vicÄra, etc. for a more detailed exploration of how V&V-SKF doesnāt make sense for that model.
AN 9.14 sankappa & vitakka, nama rupa is source, samadhi and sati and panna
1. NÄma-rÅ«p-Ärammaį¹Ä ā purisassa [S&V] saį¹
kappa-vitakkÄ uppajjantÄ« |
1. name & form (is) basis ā man's [S&V] resolves-&-thinking arising |
2. DhÄtÅ«su ā [S&V] nÄnattaį¹ gacchantÄ« |
2. (Through) properties ā [S&V] go to multiplicity |
3. Phassa-samudayÄ ā [S&V] |
3. contact (is) origination ā of [S&V] |
4. VedanÄ-samosaraį¹Ä ā [S&V] |
4. feeling (is) meeting place ā of [S&V] |
5. SamÄdhi-p-pamukhÄ ā [S&V] |
5. undistractible-lucidity (is) presiding state ā of [S&V] |
6. Sat(i)-ÄdhipateyyÄ ā [S&V] |
6. remembrance (is) governing principle ā of [S&V] |
7. PaƱƱ-uttarÄ ā [S&V] |
7. discernment (is) surpassing state ā of [S&V] |
8. Vimutti-sÄrÄ ā [S&V] |
8. release (is) heartwood ā of [S&V] |
9. Amat-ogadhÄ ā [S&V] |
9. diving (into the) deathless ā from [S&V] |
AN 9.41 Buddha doing imperfect first jhana, using V&V
"So it is, Ananda. So it is. Even I myself, before my Awakening, when I was still an unawakened Bodhisatta, thought: 'Renunciation is good. Seclusion is good.' But my heart didn't leap up at renunciation, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of sensual pleasures; I haven't pursued [that theme]. I haven't understood the reward of renunciation; I haven't familiarized myself with it. That's why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace.'
[1] "Then the thought occurred to me: 'If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there's the possibility that my heart would leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace.'
"So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & firm, seeing it as peace. Then, quite withdrawn from sensuality, withdrawn from unskillful qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.
"As I remained there, I was beset with attention to perceptions dealing with sensuality. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.
AN 11.11 adds 5 other items, but otherwise same 6 items as AN 6.10
AN 11.12 same as AN 11.11, with this interesting variation
91(6) āHere, MahÄnÄma, you should recollect the TathÄgata thus: āThe Blessed One is ā¦ the Enlightened One, the Blessed One.ā When a noble disciple recollects the TathÄgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the TathÄgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated.
(a different ending portion of refrain than AN 11.11)
MahÄnÄma, you should develop this recollection of the Buddha while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children. [334]
92(7) āAgain, MahÄnÄma you should recollect the Dhamma ā¦ (8) ā¦ the Saį¹
gha ā¦ (9) ā¦ your own virtuous behavior ā¦ (10) ā¦ your own generosity ā¦ (11) ā¦ the deities thusā¦.
DN Digha V&V
DN 18 three ways to use implicit vitakka to arouse mudita, piti, sukha, to activitate 7sbāļø
DN 18: also see šthree ways to use vitakka to arouse mudita, piti, sukha, to activitate 7sbāļø sequence.
The sutta is similar to the pair of suttas AN 5.176 and AN 5.179 where they use vitakka to attain first jhana, and these lay followers later become stream enterers. In AN 5, those are 500 lay followers. In DN 18, itās 2 million stream enterers from Magadha.
(1) hear Dharma to escape lust, uses 7sb to think about Dharma to arouse piti and sukha of first jhana
(2) hear Dharma to attain 4 jhanas, uses 7sb to think about Dharma to arouse piti and sukha of first jhana
(3) hear Dharma to differentiate kusala from akusala, uses 7sb to think about Dharma to arouse piti and sukha of first jhana
more than 2 million Magadan stream enterers have passed away
Whoever has experiential confidence in the Buddha, the teaching, and the Saį¹
gha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. Theyāre stream-enterers, not liable to be reborn in the underworld, bound for awakening. |
Ye hi keci, bho, buddhe aveccappasÄdena samannÄgatÄ, dhamme aveccappasÄdena samannÄgatÄ, saį¹
ghe aveccappasÄdena samannÄgatÄ, ariyakantehi sÄ«lehi samannÄgatÄ, ye cime opapÄtikÄ dhammavinÄ«tÄ sÄtirekÄni catuvÄ«satisatasahassÄni mÄgadhakÄ paricÄrakÄ abbhatÄ«tÄ kÄlaį¹
katÄ tiį¹į¹aį¹ saį¹yojanÄnaį¹ parikkhayÄ sotÄpannÄ avinipÄtadhammÄ niyatÄ sambodhiparÄyaį¹Ä. |
And there are once-returners here, too. |
Atthi cevettha sakadÄgÄmino. |
And as for other people |
AtthÄyaį¹ itarÄ pajÄ, |
who I think have shared in meritā |
puƱƱÄbhÄgÄti me mano; |
I couldnāt even number them, |
Saį¹
khÄtuį¹ nopi sakkomi, |
for fear of speaking falsely.ā |
musÄvÄdassa ottappanāti. |
DN 21 vitakka as source of desire/chanda, second jhana (no vitakka) better than j1
DN 21: also see šDN 21 cmy. on vitakka, which says it's definitely 'thinking', like in Vinicchaya.
āChando pana, mÄrisa, kiį¹nidÄno kiį¹samudayo kiį¹jÄtiko kiį¹pabhavo; |
āBut what is the source of desire?ā |
kismiį¹ sati chando hoti; |
|
kismiį¹ asati chando na hotÄ«āti? |
|
āChando kho, devÄnaminda, vitakkanidÄno vitakkasamudayo vitakkajÄtiko vitakkapabhavo; |
āThought is the source of desire.ā |
vitakke sati chando hoti; |
|
vitakke asati chando na hotÄ«āti. |
|
āVitakko pana, mÄrisa, kiį¹nidÄno kiį¹samudayo kiį¹jÄtiko kiį¹pabhavo; |
āBut what is the source of thought?ā |
kismiį¹ sati vitakko hoti; |
|
kismiį¹ asati vitakko na hotÄ«āti? |
|
āVitakko kho, devÄnaminda, papaƱcasaƱƱÄsaį¹
khÄnidÄno papaƱcasaƱƱÄsaį¹
khÄsamudayo papaƱcasaƱƱÄsaį¹
khÄjÄtiko papaƱcasaƱƱÄsaį¹
khÄpabhavo; |
āConcepts of identity that emerge from the proliferation of perceptions are the source of thoughts.ā |
papaƱcasaƱƱÄsaį¹
khÄya sati vitakko hoti; |
|
papaƱcasaƱƱÄsaį¹
khÄya asati vitakko na hotÄ«āti. |
|
āKathaį¹ paį¹ipanno pana, mÄrisa, bhikkhu papaƱcasaƱƱÄsaį¹
khÄnirodhasÄruppagÄminiį¹ paį¹ipadaį¹ paį¹ipanno hotÄ«āti? |
āBut how does a mendicant appropriately practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?ā |
Meditation on Feelings 2.2. VedanÄkammaį¹į¹hÄna
2.2. VedanÄkammaį¹į¹hÄna |
2.2. Meditation on Feelings |
āSomanassampÄhaį¹, devÄnaminda, duvidhena vadÄmiā |
āLord of gods, there are two kinds of happiness, I say: |
sevitabbampi, asevitabbampi. |
that which you should cultivate, and that which you should not cultivate. |
DomanassampÄhaį¹, devÄnaminda, duvidhena vadÄmiā |
There are two kinds of sadness, I say: |
sevitabbampi, asevitabbampi. |
that which you should cultivate, and that which you should not cultivate. |
UpekkhampÄhaį¹, devÄnaminda, duvidhena vadÄmiā |
There are two kinds of equanimity, I say: |
sevitabbampi, asevitabbampi. |
that which you should cultivate, and that which you should not cultivate. |
V&V vitakka must be referring to samadhi
SomanassampÄhaį¹, devÄnaminda, duvidhena vadÄmi sevitabbampi, asevitabbampÄ«ti iti kho panetaį¹ vuttaį¹, kiƱcetaį¹ paį¹icca vuttaį¹? |
Why did I say that there are two kinds of happiness? |
Tattha yaį¹ jaĆ±Ć±Ä somanassaį¹ |
Take a happiness of which you know: |
āimaį¹ kho me somanassaį¹ sevato akusalÄ dhammÄ abhivaįøįøhanti, kusalÄ dhammÄ parihÄyantÄ«āti, evarÅ«paį¹ somanassaį¹ na sevitabbaį¹. |
āWhen I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.ā You should not cultivate that kind of happiness. |
Tattha yaį¹ jaĆ±Ć±Ä somanassaį¹ |
Take a happiness of which you know: |
āimaį¹ kho me somanassaį¹ sevato akusalÄ dhammÄ parihÄyanti, kusalÄ dhammÄ abhivaįøįøhantÄ«āti, evarÅ«paį¹ somanassaį¹ sevitabbaį¹. |
āWhen I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.ā You should cultivate that kind of happiness. |
Tattha yaƱce savitakkaį¹ savicÄraį¹, yaƱce avitakkaį¹ avicÄraį¹, ye avitakke avicÄre, te paį¹Ä«tatare. |
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts. |
SomanassampÄhaį¹, devÄnaminda, duvidhena vadÄmi sevitabbampi, asevitabbampÄ«ti. |
Thatās why I said there are two kinds of happiness. |
Iti yaį¹ taį¹ vuttaį¹, idametaį¹ paį¹icca vuttaį¹. |
|
(same pattern repeated for domanassa and upekkha)
DN 22 v&v above subverbal mental activity in hierarchy, explicit continuity of v&v into first jhanaļø
In MN 18, we see the hierarchy from raw sensory data, all the way to proliferation of too much thinking (vitakka).
Cakkhu + rÅ«pe + viƱƱÄį¹aį¹ ā phasso ā vedeti (vedanÄ) ā saƱjÄnÄti ā vitakketi ā papaƱceti
eye + forms + consciousness ā contact ā feel ā perceive ā think ā proliferate
Similar to MN 18, šDN 22 V&V which adds cetana, tanha, vicara.
DN 28: contains same passage as AN 3.60 telepathy, āhearingā V&Vļø
DN 28, AN 3.60
šaudit AN 3.60, DN 28 V&V mind reading B. Sujato fallacy.
KN Khuddhaka V&V
KN Iti 38 similar to MN 19 in showing types of positive thoughts
ā¦ ātathÄgataį¹, bhikkhave, arahantaį¹ sammÄsambuddhaį¹ dve vitakkÄ bahulaį¹ samudÄcaranti ā khemo ca vitakko, paviveko ca VAR . abyÄpajjhÄrÄmo VAR, bhikkhave, tathÄgato abyÄpajjharato. tamenaį¹, bhikkhave, tathÄgataį¹ abyÄpajjhÄrÄmaį¹ abyÄpajjharataį¹ eseva vitakko bahulaį¹ samudÄcarati ā āimÄyÄhaį¹ iriyÄya na kiƱci byÄbÄdhemi tasaį¹ vÄ thÄvaraį¹ vÄāti. |
āBhikkhus, two thoughts often occur to the TathÄgata, the Arahant, the Fully Enlightened One: the thought of security (for beings) and the thought of solitude. |
ā¦ āpavivekÄrÄmo, bhikkhave, tathÄgato pavivekarato. tamenaį¹, bhikkhave, tathÄgataį¹ pavivekÄrÄmaį¹ pavivekarataį¹ eseva vitakko bahulaį¹ samudÄcarati ā āyaį¹ akusalaį¹ taį¹ pahÄ«nanāti. |
āThe TathÄgata, bhikkhus, is one who delights in and enjoys non-ill will. As the TathÄgata delights in and enjoys non-ill will, this thought often occurs to him: āBy this behaviour I do not oppress anyone either frail or firm.āThe TathÄgata, bhikkhus, is one who delights in and enjoys solitude. As the TathÄgata delights in and enjoys solitude, this thought often occurs to him: āWhat is unwholesome has been abandoned.ā |
ā¦ ātasmÄtiha, bhikkhave, tumhepi abyÄpajjhÄrÄmÄ viharatha abyÄpajjharatÄ. tesaį¹ vo, bhikkhave, tumhÄkaį¹ abyÄpajjhÄrÄmÄnaį¹ viharataį¹ abyÄpajjharatÄnaį¹ eseva vitakko bahulaį¹ samudÄcarissati ā āimÄya mayaį¹ iriyÄya na kiƱci byÄbÄdhema tasaį¹ vÄ thÄvaraį¹ vÄāti. |
āTherefore, bhikkhus, I say, you too must live delighting in and enjoying non-ill will. As you so live this thought will often occur to you: āBy this behaviour we do not oppress anyone either frail or firm.ā |
ā¦ āpavivekÄrÄmÄ, bhikkhave, viharatha pavivekaratÄ. tesaį¹ vo, bhikkhave, tumhÄkaį¹ pavivekÄrÄmÄnaį¹ viharataį¹ pavivekaratÄnaį¹ eseva vitakko bahulaį¹ samudÄcarissati ā ākiį¹ akusalaį¹, kiį¹ appahÄ«naį¹, kiį¹ pajahÄmÄāāti. etamatthaį¹ bhagavÄ avoca. tatthetaį¹ iti vuccati ā |
āBhikkhus, you too must live delighting in and enjoying solitude. As you so live this thought will often occur to you: āWhat is unwholesome? What has not been abandoned? What have we abandoned?āā |
While ājhanaā, āpitiā, sukha, are not explicitly called out, comparing to MN 19 itās clear this is whatās going on. The āsolitudeā is also the using the same word in the STED 1st jhana formula for seclusion from sensual pleasure (kÄmehi) and unskillful dhammas.
KN Mil 3.3.13-14 two similes for V&V donāt support vism. As well as EBT
KN: Milinda-paƱha 3.3.13-14
šKN Mil 3.3.13-14 detailed analysis
MN majjhima V&V
MN 18 contact ā feel ā perceive ā think ā proliferate
(6aya. Eye base š)
Cakkhu + rÅ«pe + viƱƱÄį¹aį¹ ā phasso ā vedeti (vedanÄ) ā saƱjÄnÄti ā vitakketi ā papaƱceti |
eye + forms + consciousness ā contact ā feel ā perceive ā think ā proliferate |
CakkhuƱc-Ävuso, paį¹icca rÅ«pe ca uppajjati cakkhu-viƱƱÄį¹aį¹, |
Eye consciousness arises dependent on the eye and sights. |
tiį¹į¹aį¹ saį¹
gati phasso, |
The meeting of the three is contact. |
phassa-paccayÄ vedanÄ, |
Contact is a condition for feeling. |
yaį¹ vedeti taį¹ saƱjÄnÄti, |
What you feel, you perceive. |
yaį¹ saƱjÄnÄti taį¹ vitakketi, |
What you perceive, you think about. |
yaį¹ vitakketi taį¹ papaƱceti, |
What you think about, you proliferate. |
yaį¹ papaƱceti tato-nidÄnaį¹ |
What you proliferate about is the source |
purisaį¹ papaƱca-saƱƱÄ-saį¹
khÄ samudÄcaranti |
from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. |
atÄ«t-ÄnÄgata-paccuppannesu cakkhu-viƱƱeyyesu rÅ«pesu. |
This occurs with respect to sights known by the eye in the past, future, and present. |
(same pattern for remaining 6aya. š š š š
š š)
note this sutta informs how vitakka is used in MN 19 and MN 20.
MN 19 lower bound of first jhÄna, too much thinking makes body tired
even kusala/wholesome vitakka+vicara need to calm down to get into first jhÄna. Simile of cowherd is used. Pali+English audit forthcoming that shows exactly how reducing vitakka leads into jhÄna.
MN 19 has 3 types of āright intentionā and āwrong intentionā)
ā¦ āpubbeva me, bhikkhave, sambodhÄ |
āMonks, before my self-awakening, |
anabhisambuddhassa bodhisattasseva |
when I was still just an unawakened bodhisatta, |
sato etadahosi ā |
the thought occurred to me: |
āyaį¹nÅ«nÄhaį¹ dvidhÄ katvÄ dvidhÄ katvÄ vitakke vihareyyanāti. |
āWhy donāt I keep dividing my thinking into two sorts?ā |
so kho ahaį¹, bhikkhave, |
So I made |
yo cÄyaį¹ kÄma-vitakko |
thinking imbued with sensuality, |
yo ca byÄpÄda-vitakko |
thinking imbued with ill will, |
yo ca vihiį¹sÄ-vitakko ā |
& thinking imbued with harmfulness |
imaį¹ ekaį¹ bhÄgamakÄsiį¹; |
one sort, |
(Note these 3 thoughts are exactly the samkappo in āright intentionā in 8aam)
yo cÄyaį¹ nekkhamma-vitakko |
and thinking imbued with renunciation, |
yo ca abyÄpÄda-vitakko |
thinking imbued with non-ill will, |
yo ca avihiį¹sÄ-vitakko ā |
& thinking imbued with harmlessness |
imaį¹ dutiyaį¹ bhÄgamakÄsiį¹. |
another sort. |
( kÄma vitakko)
ā¦ 207. ātassa mayhaį¹, bhikkhave, |
āAnd as I |
evaį¹ appamattassa ÄtÄpino pahitattassa viharato |
remained thus heedful, ardent, & resolute, |
uppajjati kÄma-vitakko. |
thinking imbued with sensuality arose in me. |
so evaį¹ pajÄnÄmi ā āuppanno kho me ayaį¹ kÄma-vitakko. |
I discerned that āThinking imbued with sensuality has arisen in me; |
so ca kho attabyÄbÄdhÄyapi saį¹vattati, |
and that leads to my own affliction |
parabyÄbÄdhÄyapi saį¹vattati, |
or to the affliction of others |
ubhayabyÄbÄdhÄyapi saį¹vattati, |
or to the affliction of both. |
paƱƱÄ-nirodhiko |
It obstructs discernment, |
vighÄtapakkhiko |
promotes vexation, |
a-nibbÄna-saį¹vattanikoā . |
& does not lead to unbinding.ā |
The key things to notice in the above paragraph is that only āthinking and pondering and evaluationā could lead to the insight that could differentiate kusala from a-kusala, and observe the karmic consequences, and reach insight to affect positive behavioral transformation. Vitakka and vicara as āapplied and sustained thoughtā would just be samatha kung fu devoid of wisdom unable to do the above. Also note the role of āpajÄnatiā in insight here working with vitakka and vicÄra.
MN 19 parallel Nian jing åæµē¶ (MÄ 102 at T26. 589a)
Is consistent with MN 19 with skillful vitakka corresponding to right intention.
Nian jing åæµē¶ (MÄ 102 at T26. 589a) and the MN 19 DvedhÄvitakkaĀ Sutta of the Majjhima NikÄya: skillful vitakka are renunciation, non-ill will, and non-cruelty/harmlessness; and so vitakka in jhÄna is very likely the maintenance of these and/or similar attitudes and the active abandonment of their opposites
MN 20 using 5 nimittas of samadhi to get into 2nd jhana
This is one of the best suttas that clearly show the difference beween V&V-OR and V&V-SKF.
The first thing to keep in mind that this is a follow up to MN 19, which showed the role of samma sankappa and vitakka in preventing first jhÄna, but did not provide details, other than too much thinking right thoughts/intentions would tire out the body and prevent entry into first jhÄna. MN 20 picks up from there, and details 5 useful methods to eliminate vitakka, and enter into 2nd jhÄna.
MN 36 Buddha as a boy stumbles into first jhÄna
|
(b.bodhi trans.) |
SiyÄ nu kho aƱƱo maggo bodhÄyÄāti? |
Could there be another path to enlightenment?ā |
Tassa mayhaį¹, aggivessana, etadahosi: |
āI considered: |
āabhijÄnÄmi kho panÄhaį¹ pitu sakkassa kammante sÄ«tÄya jambucchÄyÄya nisinno vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharitÄ. |
āI recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhÄna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. |
SiyÄ nu kho eso maggo bodhÄyÄāti? |
Could that be the path to enlightenment?ā |
Tassa mayhaį¹, aggivessana, satÄnusÄri viƱƱÄį¹aį¹ ahosi: |
Then, following on that memory, came the realisation: |
āeseva maggo bodhÄyÄāti. |
āThat is indeed the path to enlightenment.ā |
Tassa mayhaį¹, aggivessana, etadahosi: |
āI thought: |
ākiį¹ nu kho ahaį¹ tassa sukhassa bhÄyÄmi, yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti? |
āWhy am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?ā |
Tassa mayhaį¹, aggivessana, etadahosi: |
I thought: |
āna kho ahaį¹ tassa sukhassa bhÄyÄmi, yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti. |
āI am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.ā |
The key with first jhÄna is turning away from pleasures based on 5 cords of sense pleasure and instead enjoying the blameless pleasure of right intention, right view. V&V-SKF is a pretty specific meditation technique, it would be strange not to mention anything about it if that was what the Buddha was practicing.
MN 44 āapplied thought and sustained thought doesnāt make sense here
|
(b.bodhi trans.) |
katamo panÄyye, kÄyasaį¹
khÄro, katamo vacÄ«saį¹
khÄro, katamo cittasaį¹
khÄroāti? |
āBut, lady, what is the bodily formation? What is the verbal formation? What is the mental formation?ā |
āassÄsapassÄsÄ kho, Ävuso visÄkha, kÄyasaį¹
khÄro, vitakkavicÄrÄ vacÄ«saį¹
khÄro, saĆ±Ć±Ä ca vedanÄ ca cittasaį¹
khÄroāti. |
āIn-breathing and out-breathing, friend VisÄkha, are the bodily formation; applied thought and sustained thought are the verbal formation; perception and feeling are the mental formation.ā465 "" |
ākasmÄ panÄyye, assÄsapassÄsÄ kÄyasaį¹
khÄro, kasmÄ vitakkavicÄrÄ vacÄ«saį¹
khÄro, kasmÄ saĆ±Ć±Ä ca vedanÄ ca cittasaį¹
khÄroāti? |
15.āBut, lady, why are in-breathing and out-breathing the bodily formation? Why are applied thought and sustained thought the verbal formation? Why are perception and feeling the mental formation?ā |
āassÄsapassÄsÄ kho, Ävuso visÄkha, kÄyikÄ ete dhammÄ kÄyappaį¹ibaddhÄ, tasmÄ assÄsapassÄsÄ kÄyasaį¹
khÄro. pubbe kho, Ävuso visÄkha, vitakketvÄ vicÄretvÄ pacchÄ vÄcaį¹ bhindati, tasmÄ vitakkavicÄrÄ vacÄ«saį¹
khÄro. saĆ±Ć±Ä ca vedanÄ ca cetasikÄ ete dhammÄ cittappaį¹ibaddhÄ, tasmÄ saĆ±Ć±Ä ca vedanÄ ca cittasaį¹
khÄroāti. |
āFriend VisÄkha, in-breathing and out-breathing are bodily, these are states bound up with the body; that is why in-breathing and out-breathing are the bodily formation. First one applies thought and sustains thought, and subsequently one breaks out into speech; that is why applied thought and sustained thought are the verbal formation. Perception and feeling are mental, these are states bound up with the mind; that is why perception and feeling are the mental formation.ā466 |
Before you open your mouth to speak to ābreak out into speechā, do you first "think and ponder"? Or do you close your eyes, āapply a thought toā a white light nimitta and suddenly words spontaneously pop out of your mouth? Note that B. Bodhi commented that in translating MN, he tried to stick with Theravada commentary traditionās interpretation, whereas his later translations, he changed over to the sensible āthinking nad ponderingā for vitakka and vicÄra in the first jhÄna formula.
MN 78 kusala sankappa (and thoughts) donāt cease until 2nd jhÄna
|
(than. Trans.) |
ā¦ 266. ākatame ca, thapati, akusalÄ saį¹
kappÄ? kÄmasaį¹
kappo, byÄpÄdasaį¹
kappo, vihiį¹sÄsaį¹
kappo ā ime vuccanti, thapati, akusalÄ saį¹
kappÄ. |
"And what are unskillful resolves? Being resolved on sensuality, on ill will, on harmfulness. These are called unskillful resolves. |
ā¦ āime ca, thapati, akusalÄ saį¹
kappÄ kiį¹samuį¹į¹hÄnÄ? samuį¹į¹hÄnampi nesaį¹ vuttaį¹. āsaƱƱÄsamuį¹į¹hÄnÄātissa vacanÄ«yaį¹. katamÄ saƱƱÄ? saƱƱÄpi hi bahÅ« anekavidhÄ nÄnappakÄrakÄ. kÄmasaƱƱÄ, byÄpÄdasaƱƱÄ, vihiį¹sÄsaĆ±Ć±Ä ā itosamuį¹į¹hÄnÄ akusalÄ saį¹
kappÄ. |
What is the cause of unskillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? ā for perception has many modes & permutations. Any sensuality-perception, ill will-perception or harmfulness-perception: That is the cause of unskillful resolves. |
ā¦ āime ca, thapati, akusalÄ saį¹
kappÄ kuhiį¹ aparisesÄ nirujjhanti? nirodhopi nesaį¹ vutto. idha, thapati, bhikkhu vivicceva kÄmehi ... pe ... paį¹hamaį¹ jhÄnaį¹ upasampajja viharati; etthete akusalÄ saį¹
kappÄ aparisesÄ nirujjhanti. |
Now where do unskillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This is where unskillful resolves cease without trace. |
ā¦ ākathaį¹ paį¹ipanno ca, thapati, akusalÄnaį¹ saį¹
kappÄnaį¹ nirodhÄya paį¹ipanno hoti? idha, thapati, bhikkhu anuppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ anuppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya ... pe ... anuppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ uppÄdÄya ... pe ... uppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ į¹hitiyÄ asammosÄya bhiyyobhÄvÄya vepullÄya bhÄvanÄya pÄripÅ«riyÄ chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati. evaį¹ paį¹ipanno kho, thapati, akusalÄnaį¹ saį¹
kappÄnaį¹ nirodhÄya paį¹ipanno hoti. |
And what sort of practice is the practice leading to the cessation of unskillful resolves? There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the...development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of unskillful resolves. |
ā¦ 267. ākatame ca, thapati, kusalÄ saį¹
kappÄ? nekkhammasaį¹
kappo, abyÄpÄdasaį¹
kappo, avihiį¹sÄsaį¹
kappo ā ime vuccanti, thapati, kusalÄ saį¹
kappÄ. |
"And what are skillful resolves? Being resolved on renunciation (freedom from sensuality), on non-ill will, on harmlessness. These are called skillful resolves. |
ā¦ āime ca, thapati, kusalÄ saį¹
kappÄ kiį¹samuį¹į¹hÄnÄ? samuį¹į¹hÄnampi nesaį¹ vuttaį¹. āsaƱƱÄsamuį¹į¹hÄnÄātissa vacanÄ«yaį¹. katamÄ saƱƱÄ? saƱƱÄpi hi bahÅ« anekavidhÄ nÄnappakÄrakÄ. nekkhammasaƱƱÄ, abyÄpÄdasaƱƱÄ, avihiį¹sÄsaĆ±Ć±Ä ā itosamuį¹į¹hÄnÄ kusalÄ saį¹
kappÄ. |
What is the cause of skillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? ā for perception has many modes & permutations. Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves. |
ā¦ āime ca, thapati, kusalÄ saį¹
kappÄ kuhiį¹ aparisesÄ nirujjhanti? nirodhopi nesaį¹ vutto. idha, thapati, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ ... pe ... dutiyaį¹ jhÄnaį¹ upasampajja viharati; etthete kusalÄ saį¹
kappÄ aparisesÄ nirujjhanti. |
Now where do skillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation ā internal assurance. This is where skillful resolves cease without trace. |
If skillful resolves (and thoughts) donāt cease until 2nd jhÄna, then theyāre obviously still active in the 1st jhÄna
ā¦ ākathaį¹ paį¹ipanno ca, thapati, kusalÄnaį¹ saį¹
kappÄnaį¹ nirodhÄya paį¹ipanno hoti? idha, thapati, bhikkhu anuppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ anuppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya ... pe ... anuppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ uppÄdÄya ... pe ... uppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ į¹hitiyÄ asammosÄya bhiyyobhÄvÄya vepullÄya bhÄvanÄya pÄripÅ«riyÄ chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati. evaį¹ paį¹ipanno kho, thapati, kusalÄnaį¹ saį¹
kappÄnaį¹ nirodhÄya paį¹ipanno hoti. |
And what sort of practice is the practice leading to the cessation of skillful resolves? There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the... development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful resolves. |
In MN 78, the smoking gun is here:
(akusalÄ saį¹
kappÄ cease in first jhana)
(right effort does the work of removing kusalÄ saį¹
kappÄ within, and prior to first jhana)
(3 kusalÄ saį¹
kappÄ are same as 3 aspects of Right Resolve)
(kusalÄ saį¹
kappÄ depend on the 3 kusala perceptions)
(kusalÄ saį¹
kappÄ cease in 2nd jhana)
saį¹
kappÄ, is often equivalent to vitakka/thinking, and B.Sujato translates it as āthinkingā in this context. If skillful thinking doesnāt cease until 2nd jhana, that means skillful thinking is still at large and active in first jhana. Which means B.Sujatosās translation of V&V as āplacing the mind and keeping it connectedā for V&V in first and second jhana are incoherent here.
The chinese Agama parallel agrees on this point (that B. Sujatoās translation of V&V doesnāt work), and there are further interesting differences we will explore later.
MN 117 samma saį¹
kappo = vitakka
Katamo ca, bhikkhave, sammÄsaį¹
kappo ariyo anÄsavo lokuttaro maggaį¹
go? |
And what is right resolve that is noble, undefiled, transcendent, a factor of the path? |
Yo kho, bhikkhave, |
monks, for one of |
ariya-cittassa |
noble mind |
an-Äsava-cittassa |
and undefiled mind, |
ariya-magga-sam-aį¹
gino |
who possesses the noble path |
ariya-maggaį¹ bhÄvayato |
and develops the noble path. |
[right resolve is] (⤴)
takko |
thinking, |
vi-takko |
Directed-thinking, |
saį¹
kappo |
resolve, |
appanÄ |
applying, |
By-appanÄ |
strong-applying, |
cetaso abhiniropanÄ |
mind being implanted, [inculcate, apply, fixed] |
VacÄ«-saį¹
-khÄroā |
verbal-co-doings |
MN 117 an-aasava sankappo, almost exactly same as Te Ab first jhana gloss V&V, except for vaci-sankharo not there. This sutta considered in conjunction with MN 78, which explicitly says kusala sankappa doesnāt cease until 2nd jhana, means kusala sankappa, i.e. the samma sankappa of MN 117 right here is ACTIVE in first jhana. Takko especially, is even more discursive and brain energy intensive than vitakka.
MN 125 first jhana skipped after 4sp
(also see SN 22.80 where 4sp can be first jhana)
seyyathÄpi, aggivessana, hatthidamako mahantaį¹ thambhaį¹ pathaviyaį¹ nikhaį¹itvÄ ÄraƱƱakassa nÄgassa gÄ«vÄyaį¹ upanibandhati ÄraƱƱakÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya ÄraƱƱakÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya gÄmante abhiramÄpanÄya manussakantesu sÄ«lesu samÄdapanÄya; evameva kho, aggivessana, ariyasÄvakassa ime cattÄro satipaį¹į¹hÄnÄ cetaso upanibandhanÄ honti gehasitÄnaƱceva sÄ«lÄnaį¹ abhinimmadanÄya gehasitÄnaƱceva sarasaį¹
kappÄnaį¹ abhinimmadanÄya gehasitÄnaƱceva darathakilamathapariįø·ÄhÄnaį¹ abhinimmadanÄya ƱÄyassa adhigamÄya nibbÄnassa sacchikiriyÄya. |
āJust as, Aggivessana, the elephant tamer plants a large post in the earth and binds the forest elephant to it by the neck in order to subdue his forest habitsā¦and to inculcate in him habits congenial to human beings, so these four foundations of mindfulness are the bindings for the mind of the noble disciple in order to subdue his habits based on the household life, to subdue his memories and intentions based on the household life, to subdue his distress, fatigue, and fever based on the household life, and in order that he may attain the true way and realise NibbaĢna. |
ā¦ 220. ātamenaį¹ tathÄgato uttariį¹ vineti ā āehi tvaį¹, bhikkhu, kÄye kÄyÄnupassÄ« viharÄhi, mÄ ca kÄm-Å«pasaį¹hitaį¹ vitakkaį¹ vitakkesi. vedanÄsu... citte... dhammesu dhammÄnupassÄ« viharÄhi, mÄ ca kÄmÅ«pasaį¹hitaį¹ vitakkaį¹ vitakkesÄ«āāti. |
24.āThen the TathaĢgata disciplines him further: āCome, bhikkhu, abide contemplating the body as a body, but do not think thoughts of sensual desire. Abide contemplating feelings as feelingsā¦mind as mindā¦mind-objects as mind-objects, but do not think thoughts of sensual desire.ā1177 "" |
ā¦ āso vitakka-vicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ ... pe ... tatiyaį¹ jhÄnaį¹... catutthaį¹ jhÄnaį¹ upasampajja viharati. so evaį¹ samÄhite citte parisuddhe pariyodÄte anaį¹
gaį¹e vigatÅ«pakkilese mudubhÅ«te kammaniye į¹hite ÄneƱjappatte pubbenivÄsÄnussatiƱÄį¹Äya cittaį¹ abhininnÄmeti. so anekavihitaį¹ pubbenivÄsaį¹ anussarati, seyyathidaį¹ ā ekampi jÄtiį¹ dvepi jÄtiyo ... pe ... iti sÄkÄraį¹ sauddesaį¹ anekavihitaį¹ pubbenivÄsaį¹ anussarati. |
25.āWith the stilling of applied and sustained thought, he enters upon and abides in the second jhaĢnaā¦the third jhaĢnaā¦the fourth jhaĢna. |
You can see āapplied and sustained thoughtā doesnāt work here, itās definitely thinking and evaluation that is connected with household resolves, etc. And the fact that it skips right to second jhÄna shows those same V&V thoughts are active in first jhÄna. Also note thereās no sharp boundary between 4sp satipatthana practice and jhÄnas. They interpenetrate each other.
SN samyutta V&V
SN 1.17 V&V, sankappa calmed like turtle drawing in, to nirvana, JST
SN 1.17
Katihaį¹ careyya sÄmaƱƱaį¹, |
āHow many days can one practise the ascetic life |
cittaƱce na nivÄraye; |
If one does not rein in oneās mind? |
Pade pade visīdeyya, |
One would founder with each step |
saį¹
kappÄnaį¹ vasÄnugoti. |
Under the control of oneās intentions. |
Kummova aį¹
gÄni sake kapÄle, |
As a tortoise draws its limbs into its shell, |
Samodahaį¹ bhikkhu mano-vitakke; |
āDrawing in the mindās-thoughts |
Anissito aƱƱamaheį¹hayÄno, |
Independent, doing harm to none, |
Pari-nibbuto nÅ«pavadeyya kaƱcÄ«āti. |
Fully-quenched, A bhikkhu would not dispute with anyone.ā |
SN 1.64 use V&V to penetrate nandi/craving, to nirvana, JST
SN 1.64
āNandÄ«-saį¹yojano loko, |
āThe world is tightly fettered by delight; |
vitakkassa vicÄraį¹aį¹; |
Thought is its means of investigating |
Taį¹hÄya vip-pahÄnena, |
Craving is what one must forsake |
nibbÄnaį¹ iti vuccatÄ«āti. |
In order to say, āNibbÄna.āā |
SN 21.1 noble silence is 2nd jhana
SN 21.1
This is a very short sutta that gives the definition of noble silence as second jhana.
This is a great case study because it shows most of the fatal logical flaws when V&V in first and second jhana is translated in a way that follows VRJ (vism. redefinition of jhana), rather than vitakka & vicara as āthinking & ponderingā, which is what it means everywhere in the EBT. Early Theravada paracanonical works, even early Abhidhamma agrees with this.
B. Sujato translates V&V (vitakka & vicara) as āplacing the mind & keeping it connectedā.
B. Thanissaro translates V&V as ādirected-thought & evaluationā
1. this thought (pari-vitakka) occurred to me: āwhat is second jhana?ā
Right after this statement, Moggallana gives the standard second jhana formula, where the removal of V&V happens. If you read B. Thanissaroās version, the logic is simple, the reading coherent. If you read B. Sujatoās translation, youāll notice vitakka suddenly changes meaning two sentences later with no explanation. Where he translates the vitakka of asking āwhat is second jhanaā as āthoughtā, in the second jhana formula, V&V suddenly means something completely different, āplacing the mindā. What is the newly ordained Bhikkhu (during the Buddhaās lifetime) supposed to think when he hears vitakka have two completely different meanings in sentences adjacent to each other? He must feel like heās in an insane asylum. Either:
a. You have to translate V&V consistently here.
b. show where in the EBT it defines V&V differently for jhana (hint: it doesnāt exist, which is why Vism. has to invent a type of samadhi called access concentration).
2. If B. Sujato is correct that V&V means āplacing the mind & keeping it connectedā in the 4 jhanas, then why isnāt first jhana noble silence?
(sound of crickets chirping)
3. imperfect second jhana with intrusion of V&V
(b.thanissaro: coherent)
tassa mayhaį¹, Ävuso, iminÄ vihÄrena viharato
While I remained in that [mental] dwelling,
vitakkasahagatÄ saĆ±Ć±Ä manasikÄrÄ samudÄcarantiā.
I was assailed by perceptions & [acts of] attention connected with directed thought.
(b.sujato: incoherent)
While I was in that meditation, perceptions and attentions accompanied by placing the mind beset me.
As pointed out in other essays in the YARVVI chronicles 2, there is a logical problem here. B. Sujatoās vitakka of āplacing the mindā operates on the same hierarchical level as saƱƱa (perceptions), manasi karoti (paying attention), low level operations that survive past first jhana and thrive in all four jhanas. So in this sentence, where the second jhana is being intruded by vitakka, B. Sujatoās translation is illogical. Like a snake trying to swallow itself by eating its own tail. Like an infinite recursion that blows up the computer. Doesnāt work. The justification that B. Sujato provided is that the Buddha had an impoverished vocabulary for the four jhanas, and he had no choice but to make a completely confusing redefinition of V&V just for the four jhanas. As critics have pointed out, this is not so. There are terms such as samadhi nimitta, there is manasi karoti (paying attention to perceptions/saƱƱa or nimittas), there is directed and undirected samadhi, perfectly adequate vocabulary for expressing the type of VRJ (vism. redefinition of jhana) that B. Sujato is trying to accomplish by hijacking V&V. Provided that the Buddha had wanted to define the 4 jhanas as VRJ does. We have to assume the Buddha did not have that intention, given the lack of explanation in the EBT, early Theravada commentarial scriptures, and even early Abhidhamma.
4. VÄcÄ = vocalization, i.e. words spoken out loud, ceases in first jhana
from SN 36.11
(9 gradual nirodho/cessations)
atha kho pana, bhikkhu, mayÄ
āAnd I have also {taught}
anu-pubba-saį¹
khÄrÄnaį¹ nirodho akkhÄto.
step-by-step-fabrications' cessation.
1. paį¹hamaį¹ jhÄnaį¹ samÄpannassa
1. (with) first jhÄna attained,
vÄcÄ niruddhÄ hoti.
vocalization-of-speech has ceased.
2. dutiyaį¹ jhÄnaį¹ samÄpannassa
2. (with) second jhÄna attained,
vitakka-vicÄrÄ niruddhÄ honti.
directed-thought-&-evaluation has ceased.
3. tatiyaį¹ jhÄnaį¹ samÄpannassa
3. (with) third jhÄna attained,
pÄ«ti niruddhÄ hoti.
rapture has ceased.
second jhana, V&V , vocalization fabrications cease (MN 44, thoughts you think before you say them)
first jhana, vocalization ceases.
second jhana = noble silence
first jhana = vocal silence
In a thread earlier this year debating this point, another user supporting B. Sujatoās translation of vitakka as āplacing the mindā had to redefine what vÄca (vocalization) means in SN 36.11! He had to recast vÄca as un-vocalized speech, i.e. āthinking & evaluationā. So there was a domino effect where the mistranslation of a basic simple word "vitakka" made the rest of the thought world incoherent.
This is further evidence of how much damage and confusion can be caused when we donāt translate important basic terms consistently.
SN 22.80 three akusala thoughts and animitta samadhi
SN 22.80, 4sp first jhana situation like MN 125
https://notesonthedhamma.blogspot.com/2019/03/sn-228-three-akusala-thoughts-and.html
three akusala vitakka thoughts cease in "well established" 4spš, which in comparison to MN 78, could refer to a samadhi of quality less than first jhana. But it can also mean first jhana, suchas in MN 125, since sati of 4sp is the same sati-sambojjhanga that exercises vitakka in SN 46.3.
SN 36.11 nine gradual sankhara cessations, speech ceases in 1st jhana, V&V in second
SN 36.11
SN 41.8 Jain founder doesnāt believe 2nd jhana is possible
SN 41.8, šSN 41.8 detailed analysis
Specifically, he doesnāt believe samadhi without V&V is possible.
He obviously means the oral tradition standard meaning of V&V, thinking.
Otherwise you need Ajahn Brahm and time machine to go back and explain the redefined V&V to him.
The important implication here, is he does believe first jhana (samadhi with vitakka) is possible for Buddhists and non-Buddhists alike.
SN 47.10 directed (with V&V) and undirected bhavana (2nd jhana and up)
see SN 47.10 for sutta and commentary.
note that the ānimittasā of samadhi referred to in this sutta can only mean the same ānimittasā used in MN 20, which are V&V-OR, not SKF.
Vin Vinaya
pli-tv-kd8 recalling generosity to 7sb, like AN 6.10
https://suttacentral.net/pli-tv-kd8/en/horner-brahmali
Now, Lord, monks who have passed the rains in (various) places will come to SÄvatthÄ« so as to see the Lord; having approached the Lord, they will ask: āLord, such and such a monk has passed away; what is his bourn, what his future state?ā The Lord will explain this saying: āIt is in the fruit of stream-attaining or it is in the fruit of once-returning or it is in the fruit of not-returning or it is in the fruit of perfection.ā I, having approached these, will ask: āHonoured sirs, was SÄvatthÄ« previously visited by this master?ā
āIf they say to me: āSÄvatthÄ« was previously visited by this monk,ā I shall come to the conclusion that undoubtedly cloths for the rains or food for those coming in or food for those going out or food for the sick or food for those who tend the sick or medicines for the sick or a constant supply of conjey was enjoyed by this master. On my calling that to mind, delight will be born; from delight, joy will be born; because my mind is joyful my body will be calm; with the body calm I will experience ease; because I am at ease my mind will be contemplative; this will be for me growth as to the sense-organs, growth as to the powers, growth as to the factors of enlightenment. I, Lord, having this advantage in mind, am asking the Truth-finder for the eight boons.ā
From Ven. Analayoās footnotes in MA studies.
40 [49] A complementary case occurs in MN 19 at MN I 117,6 and its parallel MÄ
102 at T I 589c10, where the Chinese version omits the first absorption and
proceeds directly from overcoming wholesome thoughts to the second absorp
tion, whereas the PÄli version does take the first absorption into account.
SA 474 ę¢ęÆ: Änanda thinks in jhÄna, || SN 36.11
SA 474ļ¼åäøåļ¼ ę¢ęÆ |
Saį¹yukta Ägama 474 Subsiding |
å¦ęÆęčļ¼ |
Thus have I heard. |
äøęļ¼ä½ä½ēčåčæ¦čé |
At one time, the Buddha was abiding in RÄjagį¹ha in the Kalandaka |
ē«¹åć |
Bamboo Garden. |
(while in jhÄna, thinking, then emerging)
ē¾ęļ¼å°č
éæé£ēØäøéč |
At that time, Venerable Änanda was alone in a solitary place, |
ē¦Ŗ(jhÄna) ę(contemplation)ļ¼åæµčØļ¼ |
contemplating in dhyÄna, and thinking, |
(3 types of vedana/feelings)
ćäøå°čŖŖ |
āThe BhagavÄn has spoken |
äø(three) å(vedana)āā |
(of) three (types of) sensations: |
ęØåć |
sensations of pleasure, |
č¦åć |
sensations of pain, |
äøč¦äøęØåļ¼ |
and sensations of neither pleasure nor pain. |
å復čŖŖč«ø |
Moreover, |
ęęåęēęÆč¦ļ¼ |
all of these sensations are spoken of as suffering. |
ę¤ęä½ē¾©ļ¼ć |
What does this mean?ā |
ä½ęÆåæµå·²ļ¼ |
After thinking this, |
å¾ē¦Ŗčµ·ļ¼ |
he arose from dhyÄna |
č©£äøå°ęļ¼ēؽé¦ē¦®č¶³ļ¼ |
and went to the place of the BhagavÄn. Bowing at his feet, |
éä½äøé¢ļ¼ē½ä½čØļ¼ |
he stood to one side and addressed the Buddha,saying, |
ćäøå°ļ¼ęēØäøéč |
āBhagavÄn, I was alone at a solitary place, |
ē¦Ŗęļ¼åæµčØļ¼ |
in dhyÄna thinking, |
ćå¦äøå°čŖŖ |
āThe BhagavÄn has spoken of |
äø(three) å(vedana)āā |
(of) three (types of) sensations: |
ęØåć |
sensations of pleasure, |
č¦åć |
sensations of pain, |
äøč¦äøęØåļ¼ |
and sensations of neither pleasure nor pain. |
åčŖŖäøåč«ø |
Moreover, |
åęēęÆč¦ļ¼ |
all of these sensations are spoken of as suffering. |
ę¤ęä½ē¾©ļ¼ćć |
What does this mean?ā |
ä½åéæé£ļ¼ćę仄äø |
The Buddha said to Änanda, āThe reason I say this |
åč”ē”åøøę
ļ¼ |
is because they are all conditioned and impermanent. |
äøåč”č®ęę³ę
ļ¼ |
Because all are conditioned dharmas subject to change, |
čŖŖč«øęę åęēęÆč¦ć |
these sensations are in each case spoken of as suffering. |
å復ļ¼éæé£ļ¼ |
Moreover, Änanda,
|
ę仄č«øč”ę¼øꬔåÆ |
I say that because these conditions are gradually extinguished, |
ę»
ę
čŖŖļ¼ä»„č«øč”ę¼øꬔę¢ęÆę
čŖŖļ¼äøåč«øå |
because these conditions gradually subside, |
ęēęÆč¦ćć |
that all sensations are entirely suffering.ā |
ā¦ |
ā¦ |
|
|
|
|
|
|
|
|
3 ā 3 ways of SamÄdhi: Vitakka and VicÄra of 1st JhÄna fading out more gradually
see 4nt ā 8aam #8 ā Samma Samadhi ā SamÄdhi in 3 ways: with V&V, without vicÄra, etc. for a more detailed exploration of how V&V-SKF doesnāt make sense for that model.
The basic idea is this. Vitakka acts as the main subject of meditation, one of the 4sp. Vicara plays the role of dhamma-vicaya-sambojjhanga, or the 4ip factor of vimamsa-samadhi-padhana, which ponders & evaluates the qualities of the meditation subject chosen by vitakka. Then, you can see how between first and second jhana, there is a more gradual transition where the intermediate stage one is free of the hindrances enough that one can stay with the meditation subject easily, but would need a more coarse level of V&V to evaluate the meditation object, rather than using S&S, the nonverbal evaluation of the same meditation subject in 2nd jhana.
4 ā VÄcÄ = voice, vocal-speech, relationship to V&V
VÄcÄ = voice, vocal-speech, vocal, vocalization, vocalized-speech, vocalized-words, vocalized-communication, vocalized-language.
* vocalization of words and speech, spoken out loud words and speech.
* notice the indo-latin connection, vaca = voice = vox = vocalized-words
* auditory communication, vocalized-words that can be heard.
* vibrating the vocal cords & flapping the lips to communicate intelligible sound, usually in the form of a language
* VÄcÄ is vocalized-speech, spoken words, not written speech, not mental speech, not unvoiced words. In many important contexts such as right-speech (sammÄ vÄcÄ), that's an important distinction. Otherwise guarding the speech to prevent bad karmic consequences of wrong vocalized-speech would not be necessary.
PED: VÄcÄ (f.) [vac, vakti & vivakti; cp. vacaįø„ (P. vaco); Vedic vÄk (vÄcĖ) voice, word, vÄkya; Av. vacah & vaxs word Gr. e)/pos word, o)/y voice, Lat. vox=voice, voco to call
Bodhi SN 41.6
First one thinks and examines, then afterwards one breaks into speech; that is why thought and examination are the verbal formation
Thanissaro MN 44
Having first directed oneās thoughts and made an evaluation, one then breaks out into speech.
Thatās why directed thought & evaluation are verbal fabrications.
MN 44, SN 41.6 (Fabrications: bodily, voice, mind)
ā¦ 463. ākati panÄyye, saį¹
khÄrÄāti? |
āNow, lady, what are-fabrications?ā |
ā¦ ātayo-āme, Ävuso visÄkha, saį¹
khÄrÄ ā |
āThese three-fabrications, friend VisÄkha: |
kÄya-saį¹
khÄro, vacÄ«-saį¹
khÄro, citta-saį¹
khÄroāti. |
bodily-fabrications, vocal-speech-fabrications, & mental-fabrications.ā |
ā¦ ākatamo panÄyye, kÄya-saį¹
khÄro, |
āBut what are bodily-fabrications? |
katamo vacÄ«-saį¹
khÄro, |
What are vocal-speech-fabrications? |
katamo citta-saį¹
khÄroāti? |
What are mental-fabrications?ā |
ā¦ āassÄsa-passÄsÄ kho, Ävuso visÄkha, kÄya-saį¹
khÄro, |
āIn-&-out-breaths are bodily-fabrications. |
vitakka-vicÄrÄ vacÄ«-saį¹
khÄro, |
Directed thought-&-evaluation are vocal-speech-fabrications. |
saĆ±Ć±Ä ca vedanÄ ca citta-saį¹
khÄroāti. |
Perceptions & feelings are mental-fabrications.ā |
ā¦ ākasmÄ panÄyye, assÄsapassÄsÄ kÄya-saį¹
khÄro, |
āBut why are in-&-out breaths bodily-fabrications? |
kasmÄ vitakka-vicÄrÄ vacÄ«-saį¹
khÄro, |
Why are directed thought-&-evaluation vocal-speech-fabrications? |
kasmÄ saĆ±Ć±Ä ca vedanÄ ca citta-saį¹
khÄroāti? |
Why are perceptions & feelings mental-fabrications?ā |
ā¦ āassÄsa-passÄsÄ kho, Ävuso visÄkha, kÄyikÄ |
āIn-&-out breaths, ***, (are) bodily; |
ete dhammÄ kÄyap-paį¹i-baddhÄ, |
these dhamma-[things] (are) bound-up-with-the-body, |
tasmÄ assÄsa-passÄsÄ kÄya-saį¹
khÄro. |
Thatās why in-&-out breaths are bodily-fabrications. |
pubbe kho, Ävuso visÄkha, |
prior to [vocalizing speech], friend Visakha, |
vitakketvÄ vicÄretvÄ |
(one) directs-thoughts (and) evaluates [those very thoughts], |
pacchÄ vÄcaį¹ bhindati, |
afterwards, vocal-speech breaks-out, |
tasmÄ vitakka-vicÄrÄ vacÄ«-saį¹
khÄro. |
Therefore directed-thought-&-evaluation are vocal-speech-fabrications. |
saĆ±Ć±Ä ca vedanÄ ca cetasikÄ |
Perceptions & feelings are mental; |
ete dhammÄ cittap-paį¹i-baddhÄ, |
these dhamma-[things] (are) bound-up-with-the-mind. |
tasmÄ saĆ±Ć±Ä ca vedanÄ ca citta-saį¹
khÄroāti. |
Therefore perceptions & feelings (are) mental-fabrications.ā |
|
|
5 ā Noble Silence and speech ceasing in first jhÄna
See article on "second jhÄna" for detailed pali sutta passage audit.
STED ariyo vÄ tuį¹hÄ«-bhÄvo
SN 21.1 (V&V could not be visual nimitta here, clearly thinking and evaluation)
ā¦ ÄyasmÄ mahÄmoggallÄno etadavoca ā |
Ven. MahÄ MoggallÄna said, |
āidha mayhaį¹, Ävuso, rahogatassa paį¹isallÄ«nassa |
"Friends, once as I was withdrawn in seclusion, |
evaį¹ cetaso parivitakko udapÄdi ā |
this train of thought arose to my awareness, |
āariyo tuį¹hÄ«bhÄvo, ariyo tuį¹hÄ«bhÄvoti vuccati. |
'"Noble silence, noble silence," it is said. |
katamo nu kho ariyo tuį¹hÄ«bhÄvoāti? |
But what is noble silence?' |
tassa mayhaį¹ Ävuso, etadahosi ā |
Then the thought occurred to me, |
(STED second jhÄna = noble silence)
āidha bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ |
'There is the case where a monk, with the stilling of directed thoughts & evaluations, |
ajjhattaį¹ sampasÄdanaį¹ |
[1] enters & remains in the second jhÄna: |
cetaso ekodibhÄvaį¹ |
rapture & pleasure born of concentration, |
avitakkaį¹ avicÄraį¹ |
unification of awareness |
samÄdhijaį¹ pÄ«tisukhaį¹ |
free from directed thought & evaluation ā |
dutiyaį¹ jhÄnaį¹ upasampajja viharati. |
internal assurance. |
ayaį¹ vuccati ariyo tuį¹hÄ«bhÄvoāti. |
This is called noble silence.' |
incontrovertible proof V&V = thinking and evaluation
In VRJ (vism. redefinition of jhana) first jhÄna,
you can't feel the pain of mosquito bites,
you can't hear mosquitoes buzzing,
you can't open your mouth to say, "I wish that mosquito could go away."
You can't think, "I wish that mosquito would go away."
So why didn't the Buddha call first jhÄna noble silence then? Why is the entry bar at 2nd jhÄna?
This is more incontrovertible proof that V&V (vitakka & vicara) must mean thinking and evaluation/pondering/consideration, not "initial mind thought of a bright visual nimitta and sustained mind glued to the nimitta"
In first EBT jhÄna, it's possible for the thought to arise, "I wish that mosquito could go away." (that thought not connected with dhamma and your samadhi nimitta of 4sp would knock you out of first jhana).
It's also possible to have the thought, "may that mosquito be well and happy." This thought being right intention, right view, connected with dhamma, is perfectly legal and expected to happen in first jhÄna V&V.
But you can't open your mouth and say, "go away mosquito." (SN 36.11), since the energetic shift to flap your vocal cords would disturb the consolidated internal energy pervasion that characterizes the piti sukha of first jhÄna.
This is why it's not noble silence until second jhÄna.
And this is why V&V are vaci-sankhara speech fabrications (MN 44). The thoughts of what you're thinking about saying before you actually say it.
V&V of VRJ is just perceptions and attention to luminosity, nothing to do with noble silence of not speaking and not thinking thoughts that you might speak.
This is also further evidence for walking while in jhÄna. If monks are told that they should either only be talking about dhamma or in noble silence, in most of those scenarios, they're not sitting with their eyes closed. They're standing or walking around with eyes open.
Speech ceasing in first jhÄna
See article on "First jhÄna" for detailed pali sutta passage audit.
Similar to the reasoning with jhÄna qualified as "noble silence" only from 2nd jhana on up, speech in first jhÄna ceasing would not even be necessary for the Buddha to say, if VRJ (vism. redefinition of jhÄna) were correct, since in VRJ, body is gone, thought (as a speech fabrication) is not even possible. Again, this is incontrovertible proof that V&V must mean thinking and evaluation.
From SN 36.11 Rahogata: Alone: 3 fold vedana scheme. Connected to dukkha and saį¹
khÄrÄ, then 9 progressive cessations in samÄdhi attainments similar to the 30 suttas in AN 9.30-9.60, with the very interesting and unique feature of first jhÄna with speech (vÄca) ceasing. Note this feature of first jhÄna then gets repeated in this Vagga 4 more times in SN 36.15-18
AN 5.26 gives a very clear example of how the oral tradition seamlessly integrates into samÄdhi development, from first to fourth jhÄna all the way to arahantship. While the words āfirst jhÄnaā do not explicitly appear, the activity of V&V (vitakka and vicara), S&S (sati and sampajano), presence of pÄ«ti, sukha, upekkha, make it pretty clear thatās what is happening.
Also note how sound does not have to be a thorn in first jhÄna. Here, for example, sitting in the live presence of the Buddha or an arahant giving a dhamma talk is not only the direct cause of pÄ«ti and pamojja thatās generated, but can happen concurrently while one is in first jhÄna, according to a straightforward okhamās razor reading of EBT.
6 ā V&Vš &Ušš
Almost all suttas cited in this section have a jhana samadhi context. See blogpost for pali audit, or 4nt ā 7sb ā upekkha ā V&V&U section
VVU together: anu-vitakka, anu-vicara, anu-upekkha
https://notesonthedhamma.blogspot.com/2019/03/v-anu-vitakka-anu-vicara-anu-upekkha.html
jhana factors that do vipassana
Here are all the suttas that mentions these 3 factors together V&Vš and šš Upekkha
vimuttÄyatanasuttaį¹ (AN 5.26)
paį¹hamadhammavihÄrÄ«suttaį¹ (AN 5.73)
dutiyadhammavihÄrÄ«suttaį¹ (AN 5.74)
dutiyasaddhammasammosasuttaį¹ (AN 5.155)
Änandasuttaį¹ (AN 6.51), para. 4
phaggunasuttaį¹ (AN 6.56), para. 14 ā
pacalÄyamÄnasuttaį¹ (AN 7.61), para. 3 ā
DN 33
DN 34
7 ā Vitakka = saį¹
kappa?
MN 78 three types of wrong saį¹
kappa named exactly as corresponding wrong vitakka
directed thought (vitakka) is closely related to resolve (saį¹
kappa). MN 78 tells us that unskillful resolves cease in the first jhÄna and that skillful resolves (kusalÄ saį¹
kappÄ) are the resolve of renunciation (nekkhamma- saį¹
kappa), the resolve of non-aversion (abyÄpÄdasaį¹
kappa), and the resolve of harmlessness (avihiį¹sÄsaį¹
kappa) make up the first jhÄna:
That those 3 types of samma saį¹
kappa drop out in 2nd jhÄna, that corresponds to the STED 2nd jhÄna formula where V&V drop out. So that suggests Vitakka = saį¹
kappa, at least in 1st and 2nd jhÄna context, and that V&V-OR thinking and directed attention is the norm, while V&V-SKF one pointed attention glued to meditation object with no thinking is at best a marginal subset of V&V-OR.
passages showing right vitakka contrast with wrong sankappa/vitakka
this happens frequently in EBT, here are a sampling of some.
AN 6.109
AN 6.109 Vitakka: 3 vitakka to remove (pahÄna): kÄma, b byÄpÄda, vihiį¹sÄ. 3 counterparts to develop (bhÄvetabbÄ): abyÄpÄda, vihiį¹sÄ, avihiį¹sÄ.
MN 19 (see passage quoted earlier)
8 ā Late EBT and Non-EBT perspectives
KN Pe, para canonical Theravada, gives a very straightforward and clear definition of V&V that accords perfectly with straightforward EBT passage interpretation. Even early abhidhamma, in the Vb passage below, is more terse but if you understand the āfixityā āappetiā as defined by KN Pe and apply it to the Ab Vb, itās more or less compatible. Vimt. Continues with straightforward V&V in first jhana, but in later abhidhamma, in the Vism., you see V&V only resembles EBT, KN Pe, and even Te Ab Vb only while in āaccess concentrationā. For first jhana, V&V is redefined into something very narrow, a mental fixity on a visual nimitta, totally deviating from early Theravada!
KN Pe: Peį¹akopadesa 7.72, 1st jhÄna commentary
KN-Pe is the earliest detailed word commentary on the standard jhÄna formula: Peį¹akopadesa 7.72
(first paragraph 72. talks about tÄ«į¹i akusala-mÅ«lÄni (3 unskillful roots) and 5niv (hindrances) removal.
ā¦ tattha a-lobhassa pÄripÅ«riyÄ nekkhamma-vitakkaį¹ vitakketi. |
Here, for non-greed fulfillment, renunciation-thoughts (he) thinks. |
tattha a-dosassa pÄripÅ«riyÄ abyÄpÄda-vitakkaį¹ vitakketi. |
for non-hatred fulfillment, renunciation-thoughts (he) thinks. |
tattha a-mohassa pÄripÅ«riyÄ avihiį¹sÄ-vitakkaį¹ vitakketi. |
for non-delusion fulfillment, renunciation-thoughts (he) thinks. |
tattha a-lobhassa pÄripÅ«riyÄ vivitto hoti kÄmehi. |
āHere, for fulfilling non-passion he is secluded from sensual pleasures. |
tattha a-dosassa pÄripÅ«riyÄ |
Here, for fulfilling non-aggression and |
a-mohassa pÄripÅ«riyÄ ca vivitto hoti pÄpakehi akusalehi dhammehi, |
fulfilling non-delusion he is secluded from unskillful phenomena. |
savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ |
And so he enters and remains in the first jhÄna, |
paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
which includes directed thought and evaluation, as well as joy and pleasure born of seclusion. |
ā¦ vitakkÄti tayo vitakkÄ ā |
Directed thought: There are three kinds of directed thought, namely |
nekkhammavitakko |
the thought of renunciation, |
abyÄpÄdavitakko |
the thought of non-aversion, |
avihiį¹sÄvitakko. |
and the thought of harmlessness. |
tattha paį¹ham-ÄbhinipÄto vitakko, |
Here, directed thought is the first instance |
paį¹iladdhassa vicaraį¹aį¹ vicÄro. |
while evaluation is the evaluation of what is thereby received. |
V&V simile: vitakka sees person, vicara scrutinizes their sila
yathÄ puriso dÅ«rato purisaį¹ passati Ägacchantaį¹, |
Just as when a man sees someone approaching in the distance |
na ca tÄva jÄnÄti eso itthÄ«ti vÄ purisoti vÄ |
he does not yet know whether it is a woman or a man, |
yadÄ tu paį¹ilabhati itthÄ«ti vÄ purisoti vÄ |
but when he has received [the apperception] that āit is a womanā or āit is a manā or |
evaį¹ vaį¹į¹oti vÄ evaį¹ saį¹į¹hÄnoti vÄ |
that āit is of such colorā or that āit is one of such shape,ā |
ime vitakkayanto uttari upaparikkhanti |
then when he has thought this he further scrutinizes, |
kiį¹ nu kho ayaį¹ sÄ«lavÄ udÄhu dussÄ«lo |
āHow then, is he ethical or unethical, |
aįøįøho vÄ duggatoti vÄ. |
rich or poor?ā |
evaį¹ vicÄro |
This is examination. |
vitakke appeti, |
With directed thought he fixes. |
vicÄro cariyati ca anuvattati ca. |
With examination he moves about and turns over [what has been thought].ā |
Notes of interest:
V&V āfixesā and āturning overā have been reinterpreted in the Vsm.
V&V winged bird simile
yathÄ pakkhÄ« |
581. and just as a winged bird |
pubbaį¹ ÄyÅ«hati |
first accumulates [speed] |
pacchÄ nÄyÅ«hati |
and afterwards no more accumulates [speed, when gliding], |
yathÄ ÄyÅ«hanÄ evaį¹ vitakko, |
so too, thinking is like the accumulation [of speed], |
yathÄ pakkhÄnaį¹ pasÄraį¹aį¹ evaį¹ vicÄro anupÄlati vitakketi vicarati vicÄreti. |
and like the out-strechedness of the [gliding bird's] wings is exploring, |
vitakkayati vitakketi, |
[which] keeps preserving the thinkings |
anuvicarati vicÄreti. |
and keeps preserving the explorings. |
V&V relationship to right/wrong resolves
kÄma-saƱƱÄya paį¹ipakkho vitakko, |
582. sensual-desire-perceptions (is the) opposite (of) directed-thoughts, |
byÄpÄda-saƱƱÄya vihiį¹sa-saƱƱÄya ca paį¹ipakkho vicÄro. |
ill-will-perceptions & cruelty-perceptions (is the) opposite of evaluation. |
vitakkÄnaį¹ kammaį¹ a-kusalassa a-manasikÄro, |
(such) thinking (is an) action (whereby the) un-skillful (gets) no-attention. |
vicÄrÄnaį¹ kammaį¹ jeį¹į¹hÄnaį¹ saį¹vÄraį¹Ä. |
(such) evaluation (is an) action (whereby the) forerunners (gets) restrained. |
simile of reciting is literally like vaci dropping out of first jhana, vaci-sankhara = v&v remains! SN 36.11
yathÄ paliko tuį¹hiko sajjhÄyaį¹ karoti evaį¹ vitakko, |
583. just-as (a) reciter silently recites, such (is) directed-thoughts, |
yathÄ taį¹yeva anupassati evaį¹ vicÄro. |
just-as that-recitation (he) contemplates, such (is) evaluation. |
simile of vicara needs to finish the job vitakka started
yathÄ a-pariĆ±Ć±Ä evaį¹ vitakko. |
just-like incomplete-understanding, such (is) directed-thoughts, |
yathÄ pariĆ±Ć±Ä evaį¹ vicÄro. |
just-like complete-understanding, such (is) evaluation. |
simile of vitakka more superficial, vicara explores/dives deep into meaning
nirutti-paį¹isambhidÄyaƱca paį¹ibhÄna-paį¹isambhidÄyaƱca vitakko, |
language-analysis & clarity-analysis (is) directed-thoughts, |
dhamma-paį¹isambhidÄyaƱca attha-paį¹isambhidÄyaƱca vicÄro. |
idea-analysis & meaning-analysis (is) evaluation. |
unclear simile
kallitÄ kosallattaį¹ cittassa vitakko, |
good-health; skill (of the) mind (regarding that), is directed-thoughts. |
abhinÄ«hÄra-kosallaį¹ cittassa vicÄro. |
Resolution-in-being-skillful; mind [in that mode], is evaluation. |
simile, vitakka sets task, vicara finishes
idaį¹ kusalaį¹ idaį¹ akusalaį¹ |
this (is) skillful, this (is) unskillful, |
idaį¹ bhÄvetabbaį¹ idaį¹ pahÄtabbaį¹ |
this should-be-developed, this should-be-abandoned, |
idaį¹ sacchikÄtabbanti |
this (is) to-be-verified, |
vitakko, |
[those are examples of] directed-thoughts, |
yathÄ pahÄnaƱca bhÄvanÄ ca |
these-are abandoned, are developed, |
sacchikiriyÄ ca |
(these are) verified, |
evaį¹ vicÄro. |
evaluation [finishes the task set out by vitakka] |
first jhana: what parts mental, physical
imesu vitakka-vicÄresu į¹hitassa |
584. these directed-thoughts-&-evaluations (being) steady, |
duvidhaį¹ dukkhaį¹ na uppajjati kÄyikaƱca cetasikaƱca; |
two-fold suffering doesn't arise; bodily & mental; |
duvidhaį¹ sukhaį¹ uppajjati kÄyikaƱca cetasikaƱca. |
two-fold pleasure arises; bodily & mental. |
iti vitakka-janitaį¹ |
thus directed-thoughts-generates |
cetasikaį¹ sukhaį¹ |
mental pleasure, |
pÄ«ti kÄyikaį¹ |
rapture (in the) body, |
sukhaį¹ kÄyikoyeva. |
pleasure (in the) body. |
yÄ tattha cittassa ekaggatÄ, |
this here (is) mind's unification, |
ayaį¹ samÄdhi. |
this is undistractable-lucidity. |
iti paį¹hamaį¹ jhÄnaį¹ |
Such is first jhÄna, |
paƱc-aį¹
ga-vippahÄ«naį¹ |
five-factors-abandoned, |
paƱc-aį¹
ga-samannÄgataį¹. |
five-factors-possessed. |
Abhdhamma Vibhanga 12, V&V in jhÄnas
first jhÄna V&V, (J2 same def)
ā¦ 565. āsavitakkaį¹ savicÄranāti |
āAccompanied by initial application, accompanied by sustained applicationā means: |
atthi vitakko, atthi vicÄro. |
There is initial application; there is sustained application. |
ā¦ tattha katamo vitakko? |
Therein what is initial application? |
yo takko vitakko saį¹
kappo |
That which is mentation, thinking, thought, |
appanÄ byappanÄ |
fixation, focussing, |
cetaso abhiniropanÄ sammÄsaį¹
kappo ā |
application of the mind, right thought. |
ayaį¹ vuccati āvitakkoā. |
This is called initial application. |
ā¦ tattha katamo vicÄro? |
Therein what is sustained application? |
yo cÄro vicÄro anuvicÄro upavicÄro |
That which is searching, examining, constant examining, |
cittassa anusandhanatÄ anupekkhanatÄ ā |
scrutinizing, constant connection of (and) constant inspection by consciousness. |
ayaį¹ vuccati vicÄro. |
This is called sustained application. |
Notes of interest:
1. sammÄsaį¹
kappo, saį¹
kappo, seem to be on the same link of the food chain as vitakka, not below or above it.
2. this may be foreshadowing what upekkha does in 3rd and 4th jhana (cittassa anusandhanatÄ anupekkhanatÄ ā)
V&V controversy
In EBT passages cited in this study, these two terms when you examine them in context clearly mean āthinking and evauationā, rather than āapplied and sustained thoughtā as later period of Abhidhamma redfines it. While āapplied and sustained thoughtā is serviceable in that it doesnāt produce contradictions or incoherency in the logic (for most passages), it doesnāt adequately convey the full dimension of vitakka and vicÄra. Just like if we translate ātalking about kings and politicsā as āsound waves hitting the earā it does not give the full dimension of meaning, let alone any practical use.
āøV&V-OR
In a straightforward, Ockhamās Razor reading of EBT, vitakka and vicara (V&V) have the ability to recognize the true nature of the meditation object, such as the dukkha in it, the impermanence of it, etc. Whereas the Vism. Model is just a samatha kung fu training exercise devoid of wisdom building potential on its own.
āV&V-SKF
In Vism. And late Abhidhamma, āapplied and sustained thoughtā in the context of first jhÄna means sitting in meditation, eyes closed, mind is āappliedā to a visual white image, and sticks to it continuously(āsustained thoughtā). This does not have wisdom and insight bearing potential on its own, so there are huge implications on how one goes about their meditative practice depending on their understanding of V&V.
Vism. Definition of V&V (concise)
(Visuddhi-magga definition of of vitakka and vicara)
ā[As for] applied thought, hitting upon is what is meant. It has the characteristic of directing the mind onto an object. It is manifested as the leading of the mind onto an object. [As for] sustained thought, continued sustainment is what is meant. It has the characteristic of continued pressure on the object. It is manifested as keeping consciousness anchored on that object.āāthe Vism, IV
āVism. V&V in full
(b.nanamoli trans.) vism. definition of first jhÄna STED formula gloss, under earth kasina. First jhÄna of remaining 10 kasinas, 16 APS (anpanasait), and AFAIK any other means of entering first jhÄna, all refer back to this earth kasina first jhÄna passage)
ayaį¹ tÄva vivicceva kÄmehi vivicca akusalehi dhammehÄ«ti ettha atthappakÄsanÄ. |
This, in the first place, is the explanation of the meaning of the words āquite secluded from sense desires, secluded from unprofitable things.ā |
ā¦ 71. ettÄvatÄ ca paį¹hamassa jhÄnassa pahÄnaį¹
gaį¹ dassetvÄ |
88.So far the factors abandoned by the jhÄna have been shown. |
idÄni sampayogaį¹
gaį¹ dassetuį¹ sa-vitakkaį¹ sa-vicÄrantiÄdi vuttaį¹. |
And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said. |
vitakka gloss
tattha vitakkanaį¹ vitakko, |
[142] Herein, applied thinking (vitakkana) is applied thought (vitakka); |
Å«hananti vuttaį¹ hoti. |
hitting upon, is what is meant.25 |
svÄyaį¹ Ärammaį¹e cittassa abhiniropanalakkhaį¹o, |
It has the characteristic of directing the mind on to an object (mounting the mind on its object). |
ÄhananapariyÄhananaraso. |
Its function is to strike at and threshā |
tathÄ hi tena yogÄvacaro Ärammaį¹aį¹ vitakkÄhataį¹ vitakkapariyÄhataį¹ karotÄ«ti vuccati. |
for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought. |
Ärammaį¹e cittassa Änayanapaccupaį¹į¹hÄno. |
It is manifested as the leading of the mind onto an object. |
vicara gloss
ā¦ vicaraį¹aį¹ vicÄro, |
Sustained thinking (vicaraį¹a) is sustained thought (vicÄra); |
anusaƱcaraį¹anti vuttaį¹ hoti. |
continued sustainment (anusaƱcaraį¹a), is what is meant. |
svÄyaį¹ Ärammaį¹Änumajjanalakkhaį¹o, |
It has the characteristic of continued pressure on (occupation with) the object. |
tattha sahajÄtÄnuyojanaraso, |
Its function is to keep conascent [mental] states [occupied] with that. |
cittassa anuppabandhanapaccupaį¹į¹hÄno. |
It is manifested as keeping consciousness anchored [on that object]. |
EBT PÄli
10 ā Buddho, mantra vaci-sankhara
I found my āBuddhoā, on singular hill
I use to think Ajahn Mun and his disciples teaching āBuddhoā mantra was a very questionable practice, not in accordance with EBT. The āBuddhoā method also bears some disturbing similarities to Pure Land Buddhism, if one becomes attached to a mantra without understanding what itās used for and why. In the EBT at least, it turns out Ajahn Mun is justified. You can use a āBuddhoā mantra as an entry into samadhi, following the 7sb formula.
AN 6.10 6 recollections (buddha, dhamma, sanghaā¦) leads to samadhi and Dhamma stream entry
AN 11.11 adds 5 other items, but otherwise same 6 items as AN 6.10
AN 11.12 same as AN 11.11, with this interesting variation
SN 48.9 paį¹hama-vibhaį¹
ga-suttaį¹, under saddha/conviction
compare to transcendental meditation
https://notesonthedhamma.blogspot.com/2019/03/i-found-my-buddho-on-singular-hill.html
12 ā Conclusion
There are already existing words that do what the redefined VRJ V&V does
SN 47.10 V&V, no V&V, directed and undirected samadhi, YARVVI
https://discourse.suttacentral.net/t/sn-47-10-v-v-no-v-v-directed-and-undirected-samadhi-yarvvi/10394
Notice the directed (paį¹idhÄya) samadhi , and undirected (ap-paį¹idhÄya) samadhi are referring to role of V&V in first jhana, and itās dropping out in second jhana.
SN 47.10 (CONCISE VER.) bhikkhun-upassaya-suttaį¹ SN 47.10 bhikkhun-upassaya-suttaį¹ SN 47.10 The BhikkhunÄ«sā-Quarter-discourse (nuns approach Ananda) atha kho ÄyasmÄ Änando pubbaį¹hasamayaį¹ Then *** Venerable Änanda, in-the-morning, nivÄsetvÄ patta-cÄ«varam-ÄdÄya having-dressed, bowl-&-robe-taken, yena aƱƱataro bhikkhun-upassayo tenupasaį¹
kami; then (a) certain nun's-quarter (he) approacā¦
So the Buddha already has many terms and ways to express āplacing the mind & keeping it connectedā.
Thereās also āmanasi karotiā (paying attention), used frequently in the context of samadhi bhavana. For example, to develop perception of light for knowledge and vision, one pays attention to the saƱƱa (perception) of light, whether by day or night.
Thereās also "cetaso abhiniropanÄ " , directing of mind, used as one of the definitions for sankappa in MN 117.
In Bhante Sujatoās blog post explaining his view on V&V (vitakka & vicara), he makes it seem like the Buddha just didnāt have any other suitable words to express āplacing the mind & keeping it connectedā, so he had to sacrifice V&V and give it a totally different meaning than is used everywhere else in the suttas. Why would the Buddha do that and create so much confusion? And if heās going to give V&V a new meaning in first jhana, almost opposite to itās original meaning (see next paragraph), shouldnāt he explain the new meaning somewhere in the suttas? Ven. Buddhaghosa doesnāt show up for another 1000 years, and Bhante Sujato isnāt born for at least another 2500 years from when the pali suttas were composed. Theyāre not walking through the door to explain to the puzzled pali listener what that āplacing the mind and keeping it connectedā means. So where in the suttas is it explained?
The ācaraā in vicara, the basic meaning of carati is roaming about, walking, exploring, wandering around, traveling. Cankamena is walking meditation. Vicara is the mental equivalent of that, exploring a topic selected by vitakka (directed thought). But in VRJ (vism. redefined jhana) and B. Sujatoās V&V translation, vicara takes on the opposite meaning! Instead of exploring and evaluating, itās sticking like glue trying to not move and become completely still!
So why would the Buddha give vicara the opposite meaning in first jhana, and then not even bother to explain that the change happened (remember, the pali listener hears V&V, the same V&V he hears everywhere else, not the retranslated version), and nowhere in the suttas that actually explains the redefined meaning in detail.
Of all the many reasons the VRJ definition of V&V is wrong, this is probably the first, and most fundamental reason, why that is completely unsupportable. That Vism. insists on this, is understandable, since theyāre trying to reinterpret the EBT to claim compatibility (non contradiction) with their idea of momentariness. But why B. Sujato, who champions principle of least meaning and ockhams razor as his guiding principle in translation? It baffles the mind.
14 ā Miscellaneous
https://discourse.suttacentral.net/t/yarvvi-chronicles-v-v-vitakka-directed-thoughts-vicara-evaluation-of-said-vitakka/10182
Perturbability of first jhÄna
MN 66 1st three jhÄnas perturbable, and what they are
ā¦ āidhudÄyi, bhikkhu vivicceva kÄmehi ... pe ... paį¹hamaį¹ jhÄnaį¹ upasampajja viharati; idaį¹ kho ahaį¹, udÄyi, iƱjitasmiį¹ vadÄmi. kiƱca tattha iƱjitasmiį¹? yadeva tattha vitakkavicÄrÄ aniruddhÄ honti idaį¹ tattha iƱjitasmiį¹. |
"Now, there is the case where a monk ā quite withdrawn from sensuality, withdrawn from unskillful mental qualities ā enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. That, I tell you, comes under the perturbable. And what comes under the perturbable there? The directed thoughts & evaluations that haven't ceased there: that's what comes under the perturbable there. |
Doesnāt Vism. V&V also include EBT definition in their VRJ also?
short answer: only in access concentration, not in jhÄna
There is no access concentration in EBT. The parts of Vism. That quote EBT passages that seem like they agree with the V&V thinking and evaluation in jhÄna, if you check Vism. Carefully they partition that into the āaccess concentrationā department, which precedes the Vism. Redefinition of first jhÄna, and is not the same as first jhÄna.
long answer
So first of all, there is no upacara samadhi (access concentration) in the EBT. In the Vism., if you see V&V (vitakka and vicara) behaving like speech fabrications (vaci sankhara), itās happening in access concentration PRIOR to first jhÄna (VRJ- vism. redefinition of jhÄna). An EBT V&V thought such as āmay that mosquito biting me be happyā, in the Vism., would occur under the access concentration portion of the text. Here is what Vism. says about jhÄna absorption using Metta.
When he discriminates between The four, that is himself, the dear,
The neutral, and the hostile one,
Then āskilledā is not the name he gets,
Nor āhaving amity at will,ā
But only ākindly towards beings.ā
Now, when a bhikkhuās barriers
Have all the four been broken down,
He treats with equal amity
The whole world with its deities;
Far more distinguished than the first
Is he who knows no barriers.
Thus the sign and access are obtained by this bhikkhu simultaneously with the breaking down of the barriers. But when breaking down of the barriers has been effected, he reaches absorption in the way described under the earth kasiį¹a without trouble by cultivating, developing, and repeatedly practicing that same sign.
At this point he has attained the first jhÄna, which abandons five factors, possesses five factors, is good in three ways, is endowed with ten characteristics, and is accompanied by loving-kindness. And when that has been obtained, then by cultivating, developing, and repeatedly practicing that same sign, he successively reaches the second and third jhÄnas in the fourfold system, and the second, third and fourth in the fivefold system. [308]
In short, when it goes from access concentration, during which time V&V of the EBT type can happen, transitions into jhÄna absorption, it refers you to the earth kasina section, as it does for the 10 kasinas, 16 APS (anapanasati) and pretty much all of the 40 meditation subject that can attain first jhana, AFAIK. In the earth kasina first jhana absorption, V&V is redefined as applied and sustained thought that grabs onto a visual nimitta or kasina (vitakka), and stays glued to it (vicara), no longer having the ability to do V&V in the EBT way of āthinking and evaluationā.
In the exact words of Vism:
This, in the first place, is the explanation of the meaning of the words āquite
secluded from sense desires, secluded from unprofitable things.ā
88.So far the factors abandoned by the jhÄna have been shown. And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said. [142] Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant.25 It has the characteristic of directing the mind on to an object (mounting the mind on its object). Its function is to strike at and threshāfor the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought. It is manifested as the leading of the mind onto an object. Sustained thinking (vicaraį¹a) is sustained thought (vicÄra); continued sustainment (anusaƱcaraį¹a), is what is meant. It has the characteristic of continued pressure on (occupation with) the object. Its function is to keep conascent [mental] states [occupied] with that. It is manifested as keeping consciousness anchored [on that object].
Of the 40 meditation subjects that can only take you to access concentration, and not into first jhÄna, such as:
(quoting from wikipedia)
First three recollections are of the virtues of the Three Jewels:
(1) Buddha
(2) Dharma
(3) Sangha
Next three are recollections of the virtues of:
(4) morality (ÅÄ«la)
(5) liberality (cÄga)
(6) the wholesome attributes of Devas
Recollections of:
(8) death (see Upajjhatthana Sutta)
(10) peace (see Nibbana).
Again you can see having V&V of the EBT type (thinking and evaluation/pondering/considering) only takes you to access concentration, can not take you into VRJ jhana, whereas in the EBT, those recollections using V&V of thinking and evaluation are part of sati and dhammavicaya bojjhanga, lead to samadhi bojjhanga and first jhana in a natural and straightforward way (SN 46.3, AN 5.26, MN 20, AN 8.63 to name a few prominent examples). EBT V&V and jhÄna is organic, holistic, gradual. VRJ and Vism. redefined V&V is a genetically modified monstrosity with disastrous consequences.
And this is why the foolish cow is doomed (AN 9.35) if they follow the Vism. redefintion of V&V and jhÄna, rather than the EBT understanding of V&V in first jhÄna as directed thought and evaluation. If you study things carefully, you can see in earlier Theravada, KN Peta, Vimuttimagga, even the canonical Abhidhamma vibhanga retains the original EBT V&V meaning of thinking as a speech fabrication.
synergy of V&V, 7sb, 4j, 4sp, 37bp
37bp = 4pd + 4ip + 4sp + 5bal + 5ind + 7sb + 8aam
sati = remembering, memory, remembrance. one who is a rememberer has sati.
a-sati = forgetful, not-remembering, not-rememberful
What does sati remember? Always remember the Dhamma. Dhamma with a capital D.
Dhamma = Dhamma teachings re-discovered by the Buddha that lead to the end of suffering, to vi-raga, to nirodho, to nirvana.
a-Dhamma = not-Dhamma. one sutta defines it terms of the specific parts of wrong view, wrong action, wrong speech. So Dhamma is the opposite, it means he practice of right view, right speech, right action, or more completely, the 8aam (noble eightfold path) or 4as (noble truths).
samma sati = right remembering = right remembering of the Dhamma,
sati 'patthana = remembrance establishing = remembering to do Dhamma, remembering to be Dhamma every moment, to give Dhamma everything you got, in this one breath, or the time it takes to eat one morsel of food. Who knows when death comes (marana-sati, death-remembering)?
sati-sambojjhanga = samma sati = sati patthana.
The 4th aspect of the 4sp (satipatthana) is Dhamma-anu-passana = The Dhamma, you continuously see, non-stop.
the 4th of the 4sp:
Dhamme-Dhamma-anu-passana = seeing of Dhamma as Dhamma. That means you're constantly practicing Dhamma-vicaya-sam-bojjhanga, constantly discriminating, scrutinizing the Dhamma to make sure what think of as Dhamma practice is matching up to genuine Dhamma. In the process of Dhamma investigation, you might work with dhammas (things, qualities, phenomena), but never-forget (a-sati) that Dhamma (4as) is the goal, it's every thing, it's the only thing that matters.
Kaye-kaya-anu-passana = continously seeing the body as the body. That the body is just a body, merely rupa, that it is impermanent, not self, not yours, etc. Seeing the body as it actually is (yatha bhuta). You don't see the body and make futile plans for an imagined future, in unrealistic ways. Remembering (sati) to see (passati) and discern (pajanati) body as it actually is builds paƱƱa (discernment/wisdom) and right view. evam etam yathu bhutam samma paƱƱaya datthabam. right viewing, right discernment, is built from sati (remembering Dhamma) one moment of pajanati at a time.
the 37bp is brilliantly designed to massively and intuitively link to every other factor.
At the top of the food chain, you could remember Dhamma = 8aam, or Dhamma = 4as. Either way will work, because the first factor of 8aam, right view, is knowledge of 4as. And the 4th noble truth, is the practice of the 8aam.
7sb, is like zooming in on the samadhi khandha (group) of the 8aam (vayamo, sati, samadhi): but in a slightly different order, and with some extra factors added in that shows a causal sequence that gets you from sati to samadhi. Then upekhha, juiced up with the power of samadhi, is able to prove the hypothesis of saddha-indriya (conviction faculty of 5ind and 5bal), and that view isn't just a theory anymore, but direct experience and knowledge of the truth of Dhamma.
At the beginning of the article, I asserted that what sati remembers is Dhamma. I bet many of you are questioning that. You think sati is being mindful of the 4sp (satipatthana)? The 4th sp is Dhamma-anu-passana, essentially the same as dhamma-vicaya-bojjhanga. And where in the 7sb causal sequence does Dhamma-vicaya sit? At #2. What's at number #1? sati. Sati remembers Dhamma, Dhamma-vicaya inspects the Dhamma that sati remembered (SN 46.3). So this is the brilliant architecture and design of the Buddha's oral tradition in teaching Dhamma. Whatever factor you remember, it contains a hook that seamlessly links you to the next related, relevant Dhamma factor(s).
So whether you focus on just sati, or just Dhamma, or even samma-samadhi, you're always just one link away from 4as and Dhamma, connected holistically and symbiotically. That's why it's important to translate and understand the basic terms correctly, otherwise it breaks the links, and turns parts of the 37bp, 4as, 8aam into vestigial organs, like a man living alone needing to nurse an infant who desperately needs mother's milk. His nipples don't produce milk.
So what if you just focus on samma samadhi? How does that link to Dhamma and 7sb? Three places. The obvious ones are S&S&U (sati & sampajano & upekkha) explicitly stated in the 3rd and 4th jhana. The not obvious but very important link is V&V in first jhana. You don't leave 4sp to practice 4j (jhanas). Sati is always on, always active, 4sp is always on. There is no off switch for 4sp, no time out, no break. It's not explicitly listed in 2nd and 1st jhana, but it's available and on call. In first jhana, V&V (vitakka & vicara) acts as a coarser form of S&S&U. Vitakaa is directed thought. It performs the role of sati-sambojjhanga. It remembers (sati) the Dhamma. It picks the meditation topic. Dhamma-vicaya-sambojjhanga takes the topic selected by vitakka/sati-samobobjjhanga, and investigates it with vicara. Look it up. It's in SN 46.3. anu-vitakka, anu-vicara.
In second jhana, with V&V disappearing, it doesn't mean vipassana capability as disabled until 3rd jhana, where S&S&U is explicitly present. It just means the rapture-pleasure of 2nd jhana is so strong it's difficult to exercise S&S&U. Just like a kid is playing with toys and you try to take toys away from him. It's not easy to do.
Here's the part most people never notice or realize. Look at the beginning of first jhana, and the conclusion of 4th jhana, and compare to the causal sequence of 7sb. 7sb starts with sati, ends with upekkha.
First jhana starts with vitakka (doing the role of sati samobjjhanga) and vicara (doing the role of dhamma vicaya sambojjhanga). 4th jhana ends with upekkha-sati-pari-suddhim. Purified remembrance & clear-discerning & equanimous-observation. Although sampajano is not stated in 4th jhana, usually "sati" means "sati & sampajano" just as from context often you can tell a single "samadhi" really means "samma samadhi that leads to nirvana" in context. And upekkha means equanimous-observation. Not just a passive attitude of equanimity. So again, upekkha-sambojjhanga matches the culmination of the 4th jhana. Whether you focus just on samma-samadhi and 4j (jhanas), or sati, or 7sb, they all map out the same exact road map that takes you from deluded to nirvana.
simile of map with multiple views
Itās like if you could use google maps to show the map for driving from āignorance street, usaā, to āthe ancient city of nirvanaā, you could look at it in multiple views:
street map view in two dimensional drawings
topographical map with color
satellite view
3d first perspective view
Similarly, choosing between 8aam, 7sb, sati, 4j, 4ip, etc, is just choosing a different view of the same road to nirvana. Just a slightly different angle and view of the same terrain. And thatās one way you can tell or suspect if Dhamma is being distorted or corrupted. If things donāt link up, you canāt connect the dots and see how it all overlays, overlaps, interpenetrate each other, there might be a serious problem.
simile of sword of samadhi
This is why sati (remembering, not forgetting) important Dhammas, and the oral tradition way of practicing is so important. If you donāt have the basic fundamental pieces so thoroughly ingrained in your memory, built up from reciting, recollecting (sati) every day, throughout the day, youāre not going to be able to connect the dots, see the connections, understand how it all works together and what you should be doing every moment. Just like the fortress simile says, the memorized Dhammas are your weapons. Donāt have it memorized well, donāt got no weapons. Youāll be going into battle with Mara carrying paper clips and an iphone when what you need is a sword of samadhi + 4, blazing with the white hot heat of paƱƱa, burning so hot it singes Maraās nose hairs from miles away, shining so bright Maraās minions have to look away like theyāre being blinded by the sun.
The a-sati follower goes into battle frantically swiping his iphone screen, asking Siri for help, flipping through heavy books, looking for answers, but it's too late. Mara's horde slices you up to ribbons in seconds.
So you want to be the guy with sati and SoS +4, or the guy with the iphone and a-sati?
all suttas with 'vitakka' in sutta title
MN 19 DvedhÄ-vitakka-sutta: two types of thinking, the most detailed sutta in explaining transition of vitakka just before first jhana, and into first jhana.
MN 20 Vitakka-saį¹į¹hÄna-sutta: builds on MN 19 with 5 ways of removing vitakka to enter 2nd jhana and higher.
SN 9.11 A-kusala-vitakka-sutta: deva advises monks on removing 3 wrong thoughts, and developing right thoughts into 7sb sequence to nirvana, basically a condensed version of AN 6.10
SN 28.2 A-vitakka-sutta: sariputta describing his 2nd jhana
SN 43.1 Sa-vitakka-sa-vicÄra-sutta: just listing 3 samadhi types:
āKatamo ca, bhikkhave, asaį¹
khatagÄmimaggo? SavitakkasavicÄro samÄdhi, avitakkavicÄramatto samÄdhi, avitakkaavicÄro samÄdhiāayaį¹ vuccati, bhikkhave, asaį¹
khatagÄmimaggo ā¦ pe ā¦.
SN 56.7 Vitakka-sutta: thoughts about 4 noble truths in first jhana possible
SN 56.8 Cinta-sutta - synonymous with vitakka apparently, identical in content to SN 56.7 .
AN 6.109 Vitakka-sutta: develop 3 right thoughts (corresponding to samma sankapp) to replace 3 wrong thoughts
AN 8.30 Anuruddha-mahÄ-vitakka-sutta: 8 great thoughts, that carry right into the same vitakka of first jhana.
KN Iti 38 Vitakka-sutta: Buddha developed 2 types of thoughts frequently. One of not harming, and one of renunciation in seclusion.
KN Iti 80 Vitakka-sutta: the finer impure thoughts a monk has to remove to enter 1st jhana
16 ā V&Vš Vitakka & VicÄra in 1st JhÄna
ļ»æļ»æ
V&Vš: vitakka & vicÄra
Vitakka š = directed
verbal thought.
VicÄra šµļø = the evaluation of that very same directed thought, not a separate train of thought (
SN 46.3).
VicÄra explores, inspects, discriminates, evaluates, ponders, scrutinizes, discerns, considers the very same thought initially fixed upon by vitakka.
Vitakka decides on a topic, then gives it to vicara to analyze it further,
KN Pe 7.72.
V&V are speech vocalization co-activities,
MN 44.5.
You need to think and evaluate with V&V before coherent speech can be vocalized.
KN Pe on their commentary of V&V in first jhana, does the best job I've seen in defining and explaining it in a way that can survive time, history, and the shennanigans and accidents that can corrupt the text. They do it by using fantastic similes. They really nailed it, and I can't do better than they did. All I did was restate what they already said in a slightly different way. But what I can do is point out the EBT source that probably inspired their similes and strengthens their case as the authoritative and correct definition for V&V.
simile of man seeing person approaching
Example:
1. A man sees (passati) a person in the distance approaching.
2. The person approaching has distinguishable characteristics (saƱƱa), such as being male or female, their color, shape.
3. Vitakka is the initial fixing on that line of thinking.
4. The man then considers further (vicara), "is that approaching person virtuous (sila) or non-virtuous? Rich or poor?"
What's striking about the simile is that it's not just a simile, that is literally what sati and dhamma-vicaya sambojjhanga do, as the entry point of the 7sb (awakening factors).
* note = sati-sambojjhanga same as sati, satipatthana, samma sati
SN 46.3 SÄ«la-sutta: Virtue
ļ»æ
(implied: pamojja and pīti would result from contact with inspiring monks) |
(0. š BhikkhÅ«naį¹ dhammaį¹ sutvÄ) |
0. š listen to Dhamma [teaching] from a monk [and memorize it] |
(1. š Sati: taį¹ Dhammaį¹ anus-sarati anu-vitakketi) |
1. š that Dhamma [teaching] (he) recollects and thinks about |
(2. š Dhamma-vicaya: taį¹ dhammaį¹ paƱƱÄya, pa-vicinati pa-vicarati pari-vÄ«maį¹sam-Äpajjati ) |
2. š that Dhamma discerning; he discriminates, evaluates, investigates |
(3. š¹ VÄ«riya: Äraddhaį¹ hoti vÄ«riyaį¹ a-sallÄ«naį¹.) |
3. š¹ his aroused vigor is not-slackening |
(4. š PÄ«ti: Äraddha-vÄ«riyassa uppajjati pÄ«ti nir-ÄmisÄ,) |
4. š his aroused vigor leads to arising of rapture not-carnal (of jhana) |
(5. š Passaddhi: PÄ«ti-man-assa, kÄyo-pi passambhati, cittam-pi passambhati ) |
5. š with enraptured-mind, his body becomes pacified, his mind becomes pacified |
(6. š SamÄdhi: Passaddha-kÄyassa sukhino, cittaį¹ samÄdhiyati.) |
6. š with pacified body, he is in pleasure, mind becomes undistractable and lucid. |
(7. š Upekkha: so tathÄ-samÄhitaį¹ cittaį¹, sÄdhukaį¹ ajjh-upekkhitÄ hoti) |
7. š he of such undistractable & lucid mind, thoroughly looks-upon-it-with-equanimity |
(7 types of fruits, Nirvana) |
Seven different levels of awakening results from proper practice of 7sb. |
Sati, right remembrance, picks a topic (vitakka) to explore (vicara), by "remembering"/recollecting a Dhamma topic. In first jhana, Vitakka, performs this task, and as you can see in SN 46.3, the word "anu-vitakketi" is right there.
The next step in 7sb, dhamma-vicaya, explores the topic remembered by sati (overlapping and sharing duties with vicara for first jhana). In fact the exact word "pa-vicarati" is used in SN 46.3. And in SN 46.2, it describes the duty of dhamma-vicaya as analayzing the topic recollected by sati and discerning whether that Dhamma is wholesome or unwholesome, blameable or blameless, etc. In the KN Pe simile, the man is scrutizing whether the approaching person has virtue (sila) or is not-virtuous. What a perfect simile directly referencing the 7sb suttas!
* For second jhana and higher, "paƱƱÄya, vimamsa, pajanati" would do the work of dhamma-vicaya instead of first jhana's vicara.
The exploration (vicara) of that Dhamma organically leads to rapture, pacification, deepening of the jhanas. As opposed to artificially cultivating samatha by staring at kasinas, for example.
"simile" of person reciting and reflecting
In another noteworthy simile the KN Pe uses,
simile of reciting is literally like SN 36.11 voice-speaking (vaca) dropping out of first jhana, leaving vaci-sankhara, i.e. v&v remains!
yathÄ paliko tuį¹hiko sajjhÄyaį¹ karoti evaį¹ vitakko,
583. just-as (a) reciter silently recites, such (is) directed-thoughts,
yathÄ taį¹yeva anupassati evaį¹ vicÄro.
just-as that-recitation (he) contemplates, such (is) evaluation.
Compare to gradual cessations in SN 36.11 with vocalized-speech ceasing in first jhana. Dropping out in second jhana are V&V, thoughts-&-evaluation, equivalent to the un-vocalized-speech ceasing in first jhana.
And especially in AN 5.26 and understanding how the oral tradition works.
Late Theravada sterilizes 7sb
This is probably why in later Theravada you never hear anyone talking about 7sb and how to practice it. Instead they have a preferred system with samatha segregated as something you should do separately from vipassana. To that end, they emphasize "5 jhana factors", which in the EBT the Buddha never talks about, it's only mentioned 2 or 3 times by Sariputta, often a signal of later Abhidhamma recension. 7sb in later theravada seems to be mischaracterized as not something you practice every moment, but something only ariya possess after their awakening. A careful reading of the EBT reveals the opposite case. Right out of the gate 7sb is something you practice all the time, not a reward that awaits you only after you attain Nirvana. Why would the Buddha bother composing so many suttas detailing practical details if it were only some decorative badges to be awarded after the journey has concluded? That would be the opposite of pragmatic, a waste of time.
The other similes are worth studying as well, unforunately they have textual corruption, from the source palm leaf writing being scrambled or mistranscribed, so there is less confidence in the results.
making robust dictionary entry
KN Pe V&V defintion is a wonderful example of how to make a dictionary entry that can stand the test of time. Use excellent similes, and redundancy. Having a list of snyonyms with no context or examples only leaves you in doubt and reliant on previous dictionary definitions which may be inaccurate. But put in several carefully crafted similes and examples, like the "skin flesh bones" in Theravada commentary for AN 5.28, and you can prevent future generations from distorting mirespresenting the genuine definitions.
ļ»æ