It appears that you find Vitakka and Vicara in first Jhana as well as before first Jhana.
How this is possible.
The following video discuss this matter in detail.
But I am not happy with any of the answers given.
What is your answer?
i donāt understand the problem: all the jhana factors, except perhaps unification, are present before first jhana. The ingredients exist before the meal does.
The question is how Vitakka and Vicara still in first Jhana.
Ven Aggacitta gives some examples from Chinese Agama and the opinion of Ven. Analayo.
From counter 28.2 on wards.
Then he says it appears that there is a glitch in the Sutta.
So what is your opinion?
The question is:
There is Vitakka and Vicara in first Jhana as well as before first Jhana.
How this is possible?
Why would it not be possible?
I watched the ending of the video you posted and if I understand you correctly, you are asking why thereās still thought and examination in the first jhana, if the Buddha gave up thinking before he entered the first jhana?
The short answer is that vitakka and vicara donāt mean full blown thinking and pondering in the first jhana but rather placing the mind or applying the mind (vitakka) and keeping it connected or sustaining it there (vicara). So the Buddha gave up grosser forms of thinking and pondering but some fine traces of these processes still remain in the first jhana.
This was already covered in this topic you yourself started:
I think MN 78 will solve the mystery of the nature/function of vitakka-vicara in the 1st Jhana.
Thanks so according to MN 78:
- Un wholesome thoughts ceased in first Jhana and wholesome thoughts ceased in second Jhana.
āThoughtsā seem to be a vague translation for saį¹ kappÄ. Imagine, an entire element of the Noble Eightfold Path could completely disappear in the 2nd Jhana.
See also -
Isnāt this Sati?
[quote=āSylvester, post:9, topic:3385ā]Imagine, an entire element of the Noble Eightfold Path could completely disappear in the 2nd Jhana.
[/quote]
Why not? MN 78:
ākatame ca, thapati, kusalÄ saį¹ kappÄ? nekkhammasaį¹ kappo, abyÄpÄdasaį¹ kappo, avihiį¹sÄsaį¹ kappo: 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.
So, it seems, kusalÄ saį¹ kappÄ = sammÄsaį¹ kappÄ
And then:
āime ca, thapati, kusalÄ saį¹ kappÄ kuhiį¹ aparisesÄ nirujjhanti? nirodhopi nesaį¹ vutto. idha, thapati, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ ā¦ pe ā¦ 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 jhanaā¦ This is where skillful resolves cease without trace.
Great points! Iād like to expand a little bit on what I think youāre getting at.
It could be pointed out that the sammÄsaį¹ kappÄ are phrased in the negative. In other words, more about absence ā absence of negative saį¹ kappÄ (wishes/intentions/resolves/aims). That the sammÄsaį¹ kappÄ are positive qualities, they are positive only in so far as their definition, their defining characteristic, is in turning away from the negative qualities of unskillful aims.
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nekkhammasaį¹ kappo:
Specifically, 1st jhÄna is viveka kÄmehi (seclusion from sensual desire / sensuality) ā I would say that sounds like the fulfillment of nekkhammasaį¹ kappo (for the duration of jhÄna at least). -
abyÄpÄdasaį¹ kappo & avihiį¹sÄsaį¹ kappo:
The 1st jhÄna is also vivicca akusalehi dhammehi (seclusion from unwholesome states) ā this I would say covers the other two sammÄsaį¹ kappÄ (abyÄpÄdasaį¹ kappo and avihiį¹sÄsaį¹ kappo) in so far as being secluded from unwholesome states would necessarily include seclusion from any sort of ill-will or harmful intentions. Then, in the 2nd jhÄna, as you have quoted, it seems skillful aims also cease. So we could conclude that there are then no saį¹ kappÄ (kusalÄ nor akusulÄ) from 2nd jhÄna onwards, I think this could be interpreted not as an absence of sammÄsaį¹ kappÄ but rather as the fulfillment of such ā no sensuality, no ill-will, no harmfulness.
I guess this begs the question, what kind of kusalÄ saį¹ kappÄ are present in 1st jhÄna? To me, at least, I would think that nekhamma is fulfilled in the 1st, but perhaps abyÄpÄdasaį¹ kappo and avihiį¹sÄsaį¹ kappo could still be active in some sort of subtle form. What do yāall think?