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MN 117 samma saṅkappo = vitakka (of first jhana)

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?
 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-āsava-cittassa
 and undefiled mind,
ariya-magga-sam-aṅgino
 who possesses the noble path
ariya-maggaṃ bhāvayato
 and develops the noble path.

[right resolve is] 

takko
 thinking,
vi-takko
 Directed-thinking,
saṅkappo
 resolve,
appanā
 applying,
By-appanā
 strong-applying,
cetaso abhiniropanā
 mind being implanted, [inculcate, apply, fixed]
Vacī-saṅ-khāro—
 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 doesn’t 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.
B. Analayo
Note that B. Analayo ignores the explicit and obvious from above, and instead mines the marginal cetaso abhiniropanā definition of MN 117 above to support his unsupportable view that first jhana V&V means initial and sustained attention (as in Vism. redefinition of jhana).  

Comments

  1. William ChuJanuary 6, 2019 at 10:15 AM

    Analayo's redefinition of vitakka partly comes from his concern that, by allowing "thought" in first jhana, one might be lowering the standards for meditative absorption. But such a concern is both unwarranted and misguided.
    There are definitely standards about jhanas to be upheld, such as that the five hindrances should be firmly suppressed and decidedly put aside, such as that the mind draws sustenance from seclusion pleasure or other wholesome pleasures as opposed to being rendered "thirsty" by sensual craving.
    Keeping the standards of "no thought" as Analayo does, is unfaithful to the suttas and deprives meditation of a key component and useful access point: constructive, Dhamma-related inner instruction, in the form of vitakka-vicara (Dhamma-instruction-related thoughts; thoughts that incline the mind to skillful mindsets).
    The suttas are full of examples of the disciples, having contemplated the Dhamma, their minds uplifted or brought into a conducive state, basks in jhanic pleasure.
    It is possible to think without restlessness and agitation. The key to jhana is not "no-thought," but an alternative route to satisfaction and steadiness without recourse to sensual craving.

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