AN 9.14 shows relationship between vitakka, sankappa, samadhi, and sati

 relationship between vitakka, sankappa, samadhi, and sati

 relationship between thinking, resolves, undistractible-ludicity, and remembrance

AN 9.14 Samiddhi

Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami;	Then Ven. Samiddhi went to Ven. Sāriputta and,
upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi.	on arrival, having bowed down to him, sat to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca:	As he was sitting there, Ven. Sāriputta said to him,
“Kim-ārammaṇā, samiddhi,	“Based on what, Samiddhi,
purisassa saṅkappa-vitakkā uppajjantī”ti?	do thoughts & resolves arise in a person?”
“Nāma-rūp-ārammaṇā, bhante”ti.	“Based on name & form, sir.”1
“Te pana, samiddhi, kva nānattaṃ gacchantī”ti?	“And how do they go to multiplicity?”
“Dhātūsu, bhante”ti.	“Through the properties, sir.”2
“Te pana, samiddhi, kiṃ-samudayā”ti?	“And what do they have as their origination?”
“Phassa-samudayā, bhante”ti.	“They have contact as their origination, sir.”
“Te pana, samiddhi, kiṃ-samosaraṇā”ti?	“And what do they have as their meeting place?”
“Vedanā-samosaraṇā, bhante”ti.	“They have feeling as their meeting place, sir.”
“Te pana, samiddhi, kiṃ-pamukhā”ti?	“And what do they have as their presiding state?”
“Samādhi-p-pamukhā, bhante”ti.	“They have undistractible-lucidity as their presiding state, sir.”
“Te pana, samiddhi, kiṃ-adhipateyyā”ti?	“And what do they have as their governing principle?”
“Sat-ādhipateyyā, bhante”ti.	“They have remembrance as their governing principle, sir.”3
“Te pana, samiddhi, kiṃ-uttarā”ti?	“And what do they have as their surpassing state?”
“Paññ-uttarā, bhante”ti.	“They have discernment as their surpassing state, sir.”
“Te pana, samiddhi, kiṃ-sārā”ti?	“And what do they have as their heartwood?”
“Vimutti-sārā, bhante”ti.	“They have release as their heartwood, sir.”4
“Te pana, samiddhi, kiṃ-ogadhā”ti?	“And where do they gain their footing?”5
“Amat-ogadhā, bhante”ti.	“They gain their footing in the deathless, sir.”

(repetition)

“‘Kim-ārammaṇā, samiddhi,	“Samiddhi, on being asked,
purisassa saṅkappavitakkā uppajjantī’ti,	‘Based on what do thoughts & resolves arise in a person?’
iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi.	you have answered, ‘Based on name & form.’
‘Te pana, samiddhi,	“When asked,
kva nānattaṃ gacchantī’ti,	‘And how do they go to multiplicity?’
iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi.	you have answered, ‘Through the properties.’
‘Te pana, samiddhi,	“When asked,
kiṃsamudayā’ti,	‘And what do they have as their origination?’
iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi.	you have answered, ‘They have contact as their origination.’
‘Te pana, samiddhi,	“When asked,
kiṃsamosaraṇā’ti,	‘And what do they have as their meeting place?’
iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi.	you have answered, ‘They have feeling as their meeting place.’
‘Te pana, samiddhi,	“When asked,
kiṃpamukhā’ti,	‘And what do they have as their presiding state?’
iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi.	you have answered, ‘They have undistractible-lucidity as their presiding state.’
‘Te pana, samiddhi,	“When asked,
kiṃadhipateyyā’ti,	‘And what do they have as their governing principle?’
iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi.	you have answered, ‘They have remembrance as their governing principle.’
‘Te pana, samiddhi,	“When asked,
kiṃuttarā’ti,	‘And what do they have as their surpassing state?’
iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi.	you have answered, ‘They have discernment as their surpassing state.’
‘Te pana, samiddhi,	“When asked,
kiṃsārā’ti,	‘And what do they have as their heartwood?’
iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi.	you have answered, ‘They have release as their heartwood.’
‘Te pana, samiddhi,	“When asked,
kiṃogadhā’ti,	‘And where do they gain their footing?’
iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi.	you have answered, ‘They gain their footing in the deathless.’
Sādhu sādhu, samiddhi.	“Very good, Samiddhi, very good.
Sādhu kho tvaṃ, samiddhi,	It’s good,
puṭṭho puṭṭho vissajjesi,	the way you have answered when questioned,
tena ca mā maññī”ti.	but don’t get conceited about that.”
	(derived from b.thanissaro trans.)

AN 9.14 (b.thanissaro footnotes)

1. See SN 22:53–54. 2. SN 14:1–5 identifies the multiplicity of properties [dhātu] with the six internal sense-media. SN 14:6–10 identifies it with the six external sense media. SN 14:12, however, identifies six properties that directly have an impact on thoughts and resolves: three unskillful (the properties of sensuality, ill will, and harmfulness) and three skillful (the properties of renunciation, non-ill will, and harmlessness). All of these lists are pertinent here. 3. See AN 4:245. 4. See MN 29 and MN 30. 5. The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the attainment of non-return. To become an arahant is to go beyond the river and stand on firm ground. See also: AN 10:58

AN 9.14 (b.bodhi footnotes)

“They culminate in the deathless.”¹⁸⁶⁹Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā). (1) “On what basis, Samiddhi, do intentions and thoughts¹⁸⁶⁵Mp: “Intentions and thoughts are thoughts that are intentions” (saṅkappavitakkā ti saṅkappabhūtā vitakkā). This is said because the two words, saṅkappa and vitakka, are used almost interchangeably in the texts. arise in a person?” “On the basis of name-and-form, Bhante.”¹⁸⁶⁶Nāmarūpārammaṇā. Mp glosses: “With name and form as condition (nāmarūpapaccayā). By this he shows that the four formless aggregates and the form dependent on the primary elements are the condition for thoughts.”