I am reading and studying SN 43.12 (in pāli and English). I note the Buddha’s progressive teaching on “the path that leads to the unconditioned.” The progression goes like this:
Discernment (Vipassanā)
Immersion with placing the mind and keeping it connected (Savitakko savicāro samādhi)
Immersion without placing the mind, merely keeping it connected (Avitakko vicāramatto samādhi)
Immersion without placing the mind or keeping it connected (Avitakko avicāro samādhi)
Emptiness immersion (Suññato samādhi)
Signless immersion (Animitto samādhi)
Undirected immersion (Appaṇihito samādhi)
Establishing mindfulness of body, feelings, mind, and principles
I’m curious about the definitions. Is this another way of describing moving through the jhānas? And why does the progression place sati after samādhi (rather than the reverse)?
Perhaps the easier yes/no question is whether there exists a well-regarded study (or commentary) about this sutta relative to this particular progression and the associated definitions. Thank you in advance
This may not exactly answer your question, but Ven. Bodhi’s footnote (#367) to a passage shortly before (about the 3 concentrations- with V&V, with only one, without either) may be helpful, along with #368. (on emptiness, signless, and undirected concentration).
Stephen I don’t have his SN translation – assuming that’s where the two footnotes are? They’re not in SuttaCentral (which I wouldn’t expect). Of course, not expecting you to quote these!
Before “discernment” (vipassanā) there is still “serenity” (samatha); so we first have the pair samatha/vipassanā.
Then various forms of samādhi are listed, and I think the point is about developing proficiency in them so that you can “get them whenever you want, without trouble or difficulty”, as it says frequently in the suttas.
Next is a list of “those things I have taught you from my direct knowledge”, later known as the 37 bodhipakkhiyā dhammā, the “qualities that lead to awakening”. On those, the Buddha says for example in DN16:
DN16:3.50.3: “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. DN16:3.50.4: Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
And what are those things I have taught from my direct knowledge? DN16:3.50.5: Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. DN16:3.51.1: Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
So it’s not about an absolute sequence, but it’s a list of various aspects in which to consider the practice.
Ven. Sabbamitta, it does. It’s the first time I’ve really studied the sutta and saw these six samādhi forms. I’m relieved this is not considered a progression; I’d much rather focus on proficiency. Stephen’s note (through private email) with Ven. Bodhi’s two notes also gives workable definitions for the six forms. DN 16 is taking me a few months to get through adequately!
