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 ⇒
pacalÄyamÄnasuttaį¹ (AN 7.61), para. 3 ⇒
DN 33
DN 34
AN 5.26 V&V&U occur in #4,
but also look at 1,2,3, and notice that samadhi and first jhana are closely involved in hearing Dhamma, teaching, speaking Dhamma to teach others, V&V thinking and Upekkha (equanimous observation) of Dhamma. This is why SN 36.11 it's said that speech ceases in first jhana. It's exactly this kind of context, and sets a boundary condition where the energy required to speak, vibrate vocal cords and flap lips energetically is too intensive to give a sufficient kaya-passaddhi to maintain a first jhana.(hyperlinks here to click)
AN 5.26 (Concise version with ellisions)
- (1) First jhÄna possible while hearing live dhamma talk
- (2) Giving a dhamma talk leads to himself getting jhÄna
- (3) Reciting memorized dhamma passage leads to jhÄna
- (4) first jhÄna possible while thinking and pondering memorized dhamma
- (5) No V&V, undirected samÄdhi into 2nd jhÄna or higher
- (conclusion)
AN 5.73:
this is is clear that the samatha, V&V&U are all factors in the context of jhana4. Not Dhamma-dweller: no samatha, excessive V&V)
4. ♦ “puna caparaį¹, bhikkhu, bhikkhu
| 4. “Then 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 doesn’t commit himself to internal tranquility of awareness. |
ayaį¹ vuccati, bhikkhu —
| This is called |
‘bhikkhu vitakka-bahulo,
| a monk who is keen on thinking, |
no dhammavihÄrÄ«’”.
| not one who dwells in the Dhamma. |
... |
(5. Dhamma-dweller: has samatha, memorized dhamma but not too much V&V)
...
anuyuƱjati ajjhattaį¹ cetosamathaį¹.
| He commits himself to internal tranquility of awareness. |
evaį¹ kho, bhikkhu, bhikkhu dhammavihÄrÄ« hoti.
| This is called a monk who dwells in the Dhamma. |
(conclusion: do jhÄna!)
♦ “iti kho, bhikkhu, desito mayÄ pariyattibahulo, desito paƱƱattibahulo, desito sajjhÄyabahulo, desito vitakkabahulo, desito dhammavihÄrÄ«.
| “Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma. |
yaį¹ kho, bhikkhu VAR, satthÄrÄ karaį¹Ä«yaį¹ sÄvakÄnaį¹ hitesinÄ anukampakena anukampaį¹ upÄdÄya, kataį¹ vo taį¹ mayÄ.
| Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. |
etÄni, bhikkhu, rukkhamÅ«lÄni,
| Over there are the roots of trees; |
etÄni suƱƱÄgÄrÄni.
| over there, empty dwellings. |
jhÄyatha, bhikkhu, mÄ pamÄdattha,
| Practice jhÄna, monk. Don’t be heedless. |
mÄ pacchÄ vippaį¹isÄrino ahuvattha.
| Don’t later fall into regret. |
ayaį¹ vo amhÄkaį¹ anusÄsanÄ«”ti.
| This is our message to you.” |
AN 5.74 (sequel to above)
explains the difference between V&V&U outside of four jhanas,to the V&V&U within 4 jhanas (ceto-samatha).
Puna caparaį¹, bhikkhu, bhikkhu yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ cetasÄ anuvitakketi anuvicÄreti manasÄnupekkhati, uttari cassa paƱƱÄya atthaį¹ nappajÄnÄti.
| Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. |
Ayaį¹ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihÄrÄ«’.
| That monk is called one who thinks a lot, not one who lives by the teaching. |
Idha, bhikkhu, bhikkhu dhammaį¹ pariyÄpuį¹Äti—
| Take a monk who memorizes the teaching— |
suttaį¹, geyyaį¹, veyyÄkaraį¹aį¹, gÄthaį¹, udÄnaį¹, itivuttakaį¹, jÄtakaį¹, abbhutadhammaį¹, vedallaį¹;
| statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
uttari cassa paƱƱÄya atthaį¹ pajÄnÄti.
| And they do understand the higher meaning. |
Evaį¹ kho, bhikkhu, bhikkhu dhammavihÄrÄ« hoti.
| That’s how a monk is one who lives by the teaching. |
AN 5.155 not doing V&V&U leads to decline of Dhamma |
Puna caparaį¹, bhikkhave, bhikkhÅ« yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ na cetasÄ anuvitakkenti anuvicÄrenti manasÄnupekkhanti.
| Furthermore, the monks don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. |
Ayaį¹, bhikkhave, paƱcamo dhammo saddhammassa sammosÄya antaradhÄnÄya saį¹vattati.
| This is the fifth thing that leads to the decline and disappearance of the true teaching. |
AN 6.51 again V&V&U in oral tradition learning contextthis sutta gives nice detail of how learning and memorizing, finding teachers to ask right questions, works in the oral tradition. And makes it absolutely clear why V&V has to mean thinking and evaluation - not a frozen trance for first jhana. | |
“IdhÄvuso sÄriputta, bhikkhu dhammaį¹ pariyÄpuį¹Äti—
| “Reverend SÄriputta, take a monk who memorizes the teaching— |
suttaį¹ geyyaį¹ veyyÄkaraį¹aį¹ gÄthaį¹ udÄnaį¹ itivuttakaį¹ jÄtakaį¹ abbhutadhammaį¹ vedallaį¹.
| statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
So yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena paresaį¹ deseti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena paresaį¹ vÄceti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena sajjhÄyaį¹ karoti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ cetasÄ anuvitakketi anuvicÄreti manasÄnupekkhati.
| Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. |
AN 6.56 jhana not explicitly mentioned, but...
do you seriously think V&V&U is occuring in ordinary thinking, outside of four jhanas, to attain arahantship?(hyperlinks to click here)
- AN 6.56 Phagguna
- (all 6 scenarios refer to time of death, hearing Dhamma, using V&V)
- (1. Has 5 lower fetters → after Buddha talk → rid of 5 lower fetters )
- (2. Has 5 lower fetters → after Buddha’s disciple talk → rid of 5 lower fetters )
- (3. Has 5 lower fetters → after using V&V&U on memorized dhamma → rid of 5 lower fetters )
- (4. Rid of 5 lower fetters → after Buddha talk → becomes arahant )
- (5. Rid of 5 lower fetters → after Buddha’s disciple talk → becomes arahant )
- (6. Rid of 5 lower fetters → after using V&V&U on memorized dhamma → becomes arahant )
AN 7.61 Doesn't explicitly mention 4 jhanas here, but...
Moggallana attained arahantship in 2 weeks time, not too long after meeting Buddha, is the poster child for the 4ip (iddhipada, basically synonymous of mastery of 4th jhana). This sutta is about ways to overcome drowsiness. Knowing all this about moggallana, when is ever not in 4th jhana quality of mind? When he's tired and needs sleep, or food coma.AN 7.61 PacalÄyana
- (1. don’t attend to the perception that made you drowsy)
- (2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
- (3. Recite that dhamma out loud, vocally)
- (4. Pull your earlobes and rub your limbs)
- (5. Stand up, wash eyes with water, look at stars in sky)
- (6. STED ASMK: luminosity perception all day all night)
- (7. Start walking meditation)
- (Lie down in lion posture as last resort)
- (don’t sociaize with lay people too much, causes restlessness)
- (don’t say confrontational things)
- (Buddha praises secluded meditation areas)
- (conclusion: brief summary of path to arahantship)
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