AN 8.30 B. Sujato egregious mistranslation of vitakka (thinking) in 4 jhānas context, turns EBT jhana into Vism. LBT "jhana" frozen stupor

What you need to know going in

AN 8.30 was very clearly composed for one main purpose, to give an unequivocal and definitive context for how the Buddha intended vitakka and vicara (thought and evaluation) to be understood in the four jhanas context. 

LBT (later buddhists texts), Ajahn Brahm, and Sujato redefine vitakka and vicara for jhanas as "placing the mind and keeping it connected" (on a visual kasina), as opposed to lingusitic verbal thought, the same as vitakka and vicara in everyday usage outside of the 4 jhanas. 

One other thing Sujato does, he translates 'yato' as "first", distorting the meaning of how that vitakka is passed into the jhanas. That is, "first" you get lingusitic thinking out of the way, then you can seamlessly and properly enter and  transition from first frozen stupor to second frozen stupor, to third, fourth, without the possibility of linguistic thought intervening. 

Yato

The pali dictionary on suttacentral defines yato as:

from where; whence; since; because; on account of which

This is what you want to watch Sujato do:

 The sutta was composed deliberately to show that the 8 great vitakka (thoughts) are used in the 7sb awakening factor sequence to lead from sati and thinking and 4 jhanas.

vitakka is the Dhamma vitakka that sati sabojjhanga recollects.

Dhamma-vicaya uses vicara to evaluate and ponder that vitakka recalled by sati.

viriya is applied, then piti results.

then passadhi, and the 4 jhanas in samadhi sambojjhanga arise, based on those 8 great vitakka.

That same vitakka is immediately passed into the 4 jhana formula.

For emphasis, each of the 4 jhanas again, prior to each jhana, reiterates that "when (yato) you think this vitakka, [you will then get this jhana]".

What Sujato does is he eliminates that reiteration from each of the 4 jhanas, and he mistranslates 'yato' as "first", instead of "because of" , or "when" (How Thanissaro and B. Bodhi translate 'yato' in this sutta). 

So where the Buddha composed the sutta to show that first jhana and second jhana are referring to the same vitakka listed in the 8 great vitakkas, Sujato is redefining vitakka ('placing the mind') and 'yato', to turn the 4 jhanas from the Buddhas Jhanas which involve perceptions of the body, linguistic thoughts, and vipassana capability, into the Vism. LBT jhana model of a disembodied frozen stupor where vipassana is impossible. In Sujato's redefined jhana, first you think linguistic 8 thoughts of great man, THEN you can enter into a disembodied frozen stupor (with no thoughts possible between the transitions in each jhana, you just flow from first stupor into second, third, fourth stupor seamlessly). 

AN 8.30 B. Sujato egregious mistranslation of vitakka (thinking) in 4 jhānas context

(excerpt from here, 2021-oct.)

AN 8.30: Anuruddhamahāvitakkasutta—Bhikkhu Sujato (suttacentral.net)

(I inserted strike through sentence highlighted in yellow where Sujato deliberately omitted the qualifying statement preceding each jhana). 

“Good, good, Anuruddha!“Sādhu sādhu, anuruddha.It’s good that you reflect on these thoughts of a great man:Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi:‘This teaching is for those of few wishes, not those of many wishes.‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;It’s for the contented, not those who lack contentment.santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;It’s for the secluded, not those who enjoy company.pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;It’s for the energetic, not the lazy.āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;It’s for the mindful, not the unmindful.upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;It’s for those with immersion, not those without immersion.samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;It’s for the wise, not the witless.’paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti.Well then, Anuruddha, you should also reflect on the following eighth thought of a great man:Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi:‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.

First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi.

(when you reflect on these 8 great thoughts, then whenever you want) you’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected [so you're becoming comatose?].Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi.

(when you reflect on these 8 great thoughts, then whenever you want) You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware (how can you be comatose and aware at the same time?), personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi.

(when you reflect on these 8 great thoughts, then whenever you want) Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi.

First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;

AN 8.30 Here's my translation of the same section, based on Thanissaro's translation

(buddha adds one more to 7 great vitakka)

♦ “sādhu sādhu, anuruddha!	“Good, Anuruddha, very good.
sādhu kho tvaṃ, anuruddha,	It’s good that you think
(yaṃ taṃ mahā-purisa-vitakkaṃ) vitakkesi —	these thoughts of a great person:
(1) ‘app'-icchassāyaṃ dhammo,	(1) ‘This Dhamma is for one of few-desires,
nāyaṃ dhammo mah'-icchassa;	not for one of many-desires.
(2) santuṭṭhassāyaṃ dhammo,	(2) This Dhamma is for one who is content,
nāyaṃ dhammo a-santuṭṭhassa;	not for one who is dis-content.
(3) pavivittassāyaṃ dhammo,	(3) This Dhamma is for one who is reclusive,
nāyaṃ dhammo saṅgaṇik-ārāmassa;	not for one who who delights-in-social-gathering.
(4) āraddha-vīriyassāyaṃ dhammo,	(4) This Dhamma is for one of aroused-vigor,
nāyaṃ dhammo kusītassa;	not for one who is lazy.
(5) upaṭṭhitas-satissāyaṃ dhammo,	(5) This Dhamma is for one who has established-mindfulness,
nāyaṃ dhammo muṭṭhas-satissa;	not for one of muddled-mindfulness.
(6) samāhitassāyaṃ dhammo,	(6) This Dhamma is for one who is concentrated,
nāyaṃ dhammo a-samāhitassa;	not for one who is un-concentrated.
(7) paññavato ayaṃ dhammo,	(7) This Dhamma is for one endowed with discernment,
nāyaṃ dhammo dup-paññassā’ti.	not for one of dubious-discernment.’
tena hi tvaṃ, anuruddha,	Now then, Anuruddha,
imam-pi aṭṭhamaṃ mahā-purisa-vitakkaṃ vitakkehi —	the eighth great-person's-thought (that one) thinks:
(8) ‘nip-papañc-ārāmassāyaṃ dhammo nip-papañca-ratino,	(8) ‘This Dhamma is for one who enjoys non-proliferation-[of-objectification],-1- who delights in non-proliferation,
n-āyaṃ dhammo papañc-ārāmassa papañca-ratino’”ti.	not-for-one who enjoys & delights in proliferation-[of-objectification].’

(8 great vitakka lead to 4j)

♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi,	“Anuruddha, when you think these eight thoughts of a great person, then—
tato tvaṃ, anuruddha, yāvadeva VAR ākaṅkhissasi,	whenever you want—
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.	quite secluded from sensuality, secluded from unskillful qualities, you will enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.	When you think these eight thoughts of a great person, then—whenever you want—with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti — ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.	When you think these eight thoughts of a great person,   then—whenever you want—with the fading of rapture, you will remain equanimous, mindful, & alert, and sense pleasure with the body. You will enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’
♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.	When you think these eight thoughts of a great person,  then—whenever you want—with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

And here is B. Bodhi's translation of same section

The Blessed One knew with his own mind the course of thought in the Venerable Anuruddha’s mind. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from among the Bhaggas at Suṃsumāragira, in the deer park at Bhesakalā Grove, and reappeared before the Venerable Anuruddha among the Cetis in the eastern bamboo park. The Blessed One sat down on the seat prepared for him. The Venerable Anuruddha then paid homage to him and sat down to one side, and the Blessed One said to him: “Good, good, Anuruddha! It is good that you have reflected on these thoughts of a great person, namely: ‘This Dhamma is for one with few desires, not for one with strong desires…. This Dhamma is for one who is wise, not for one who is unwise.’ Therefore, Anuruddha, also reflect on this eighth thought of a great person: (8) ‘This Dhamma is for one who delights in non-proliferation, who takes delight in nonproliferation, not for one who delights in proliferation, who takes delight in proliferation.’1693

321“When, Anuruddha, you reflect on these eight thoughts of a great person, then, as much as you wish, secluded from sensual pleasures, secluded from unwholesome states, [230] you will enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination.

322“When you reflect on these eight thoughts of a great person, then, as much as you wish, with the subsiding of thought and examination, you will enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination.

323“When you reflect on these eight thoughts of a great person, then, as much as you wish, with the fading away as well of rapture, you will dwell equanimous and, mindful and clearly comprehending, experience pleasure with the body; you will enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’

324“When you reflect on these eight thoughts of a great person, then, as much as you wish, with the abandoning of pleasure and pain, and with the previous passing away of joy and sadness, you will enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.

325“When, Anuruddha, you reflect upon these eight thoughts of a great person and gain at will, without trouble or difficulty, these four jhānas that constitute the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your rag-robe will seem to you as a chest full of variously colored garments seems to a householder or a householder’s son; and it will serve for your delight, relief, and ease, and for entering upon nibbāna. [231]