Samādhi in 3 ways
This seems to be a scheme to show a more gradual progress from 4sp (satipatthana) without first jhāna,
to the point where 4sp and first jhāna converge.
That is, instead of both V&V being present and dropping out together as in the 4 jhāna scheme,
this shows what happens in between that step.
Note that in MN 128, like MN 19, the Buddha is describing his
struggles with mastering samādhi while he was still a bodhisatta.
In MN 19, he just says if you think too much,
your body gets tired and you can't get samādhi (and the 4 jhānas).
But when you calm V&V sufficiently (vitakka and vicara),
then you can do 4j.
He doesn't give any detail on that process in MN 19,
but in the very next sutta MN 20 he gives 5 methods to calm V&V.
MN 128 on the other hand, doesn't add any insight on what's happening on that gradual calming of V&V,
maybe only indirectly by having their list of 10
"upakilesas" instead of the usual 5 hindrances.
AN 8.63 seems to be the only sutta in existence that I can find
where it gives a clear context and implicitly show how V&V gradually disappear in first jhāna.
The sutta shows 3 way samādhi being developed con-concurrently with 4 bv (brahma viharas) and 4sp.
So implicitly, if we incorporate the ideas from SN 47.10 and SN 46.3,
vitakka and sati-sambojjhanga take on the role of choosing a meditation topic: such as one of the 4sp or 4bv.
Vicāra then has the role of dhamma-vicaya-sambojjhanga,
and evaluation of the directed thought.
So far example, if you chose 16 APS (anapana),
vicara would ponder, discriminate, evaluate qualities of the breath as its experienced in the anatomical body and mind.
If you chose metta-bhavana, or 31 body parts,
it would evaluate those subjects accordingly.
So for 3 way samadhi scheme, the 2nd one where vitakka dropped out and only a modicum of vicara remains,
this means you've got stray thoughts well under control,
you can stay on your meditation topic.
Whereas in the samadhi with V&V, vitakka would frequently have to
"change channels" and switch to a 4sp topic or samma vayāmo to
block and suppress hindrances that are preventing you from doing vicara/evaluation on your chosen topic.
The third part of 3 way samadhi, without V&V,
would then map into 2nd jhāna or higher.
That is your investigation of your meditation topic could continue non-verbally via S&S (sati and sampajano).
+1 – STED
all
+1.1 – DN 33, DN 34 tayo samādhī
DN 33: DN 3, 10. saṅgītisuttaṃ, tikaṃ (DN 33.6),
para.
51 ⇒
| “Three [types of]-concentration - | “tayo samādhī — | |
| With-directed-thought-&-with-evaluation concentration, | sa-vitakka-sa-vicāro samādhi, | |
| Without-directed-thought-&-a-modicum-of-evaluation concentration, | a-vitakka-vicāra-matto samādhi, | |
| Without-directed-thought-&-without-evaluation concentration, | A-vitakk-ā-vicāro samādhi. | |
DN 34: DN 3, 11. dasuttarasuttaṃ, tayo dhammā (DN 34.4),
para.
3 ⇒
| “what three things should-be-developed? | (kha) “katame tayo dhammā bhāvetabbā? | |
| “Three [types of]-concentration - | tayo samādhī — | |
| With-directed-thought-&-with-evaluation concentration, | savitakko savicāro samādhi, | |
| Without-directed-thought-&-a-modicum-of-evaluation concentration, | avitakko vicāramatto samādhi, | |
| Without-directed-thought-&-without-evaluation concentration, | avitakko avicāro samādhi. | |
| these three things should-be-developed. | ime tayo dhammā bhāvetabbā. |
+1.2 – AN 8.63: STED in more detail to encompass 4 jhānas
all
+§2.1 – AN 8.63 samādhi in 3 ways fulfills 7sb☀️ and 4j🌕
+2 – SN 41.8 founder of Jain religion doesn’t believe 2nd jhana is possible
SN 41.8 Nigaṇṭha Nātaputta then said to him:
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca: | When the greetings and polite conversation were over, he sat down to one side. Nigaṇṭha Nātaputta said to him: | |
| “saddahasi tvaṃ, gahapati, samaṇassa gotamassa— | “Householder, do you have faith in the ascetic Gotama’s claim that | |
| atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti? | there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation?” | |
| “Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. | “Sir, in this case I don’t rely on faith in the Buddha’s claim that | |
| Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti. | there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation.” | |
| Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: | When he said this, Nigaṇṭha Nātaputta looked up at his assembly and said: | |
| “idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā”ti. | “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop directing-thought and evaluation would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.” | |
| “Taṃ kiṃ maññasi, bhante, | “What do you think, sir? | |
| katamaṃ nu kho paṇītataraṃ—ñāṇaṃ vā saddhā vā”ti? | Which is better—knowledge or faith?” | |
| “Saddhāya kho, gahapati, ñāṇaṃyeva paṇītataran”ti. | “Knowledge is definitely better than faith, householder.” | |
| “Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. | “Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. | |
| Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharāmi. | And whenever I want, as the directed-thought and evaluation are stilled … I enter and remain in the second jhāna. | |
+3 – “avicaro samadhi” pali search results
all
avicāro samādhi (9) savitakkasavicāro samādhi (5)
savicāro samādhi (7)
+3.1 – SN 43.3 leads to nirvana, along with 37bp
all
+§1.1 – SN 43.3
| 3. Savitakkasavicārasutta | 3. directing-thought and evaluation | |
| “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? | “And what is the path that leads to the unconditioned? | |
| Sa-vitakka-sa-vicāro samādhi, | with directed-thought, with evaluation, (in the) undistractible-lucidity. | |
| a-vitakka-vicāra-matto samādhi, | without directed-thought, with some evaluation (in the) undistractible-lucidity. | |
| a-vitakka-a-vicāro samādhi— | without directed-thought, without evaluation (in the) undistractible-lucidity. | |
| ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. | this (is) called, monks, un-conditioned-path. | |
| (refrain: do Jhāna! Dont’ be heedless!) | ||
| (… what a teacher should do out of compassion …) | ||
| Etāni, bhikkhave, rukkha-mūlāni, | Here, monks, are tree-roots. | |
| etāni suññ'-āgārāni. | Here, (are these) empty-huts. | |
| Jhāyatha, bhikkhave, | (Practice) jhāna, monks! | |
| mā pamādattha; | Don’t (be) negligent! | |
| mā pacchā vippaṭisārino ahuvattha. | Don’t later regret it! | |
| Ayaṃ vo amhākaṃ anu-sāsanīti. | This is my instruction to you.” | |
+3.2 – SN 43.12 leads to nirvana, along with 37bp
all
+§2.1 – SN 43.12
SN 4, 9. asaṅkhatasaṃyuttaṃ, 2. dutiyavaggo,
1. asaṅkhatasuttaṃ (SN 43.12), para.
3 ⇒
+3.3 – SN 46.52 nearly explicit connection between 7sb and 4 jhans
all
+§3.1 – SN 46.52
SN 5, 2. bojjhaṅgasaṃyuttaṃ, 6. sākacchavaggo,
2. pariyāyasuttaṃ (SN 46.52), para.
15 ⇒
| (4. Pīti bojjhanga) ♦ “yadapi, bhikkhave, |
16“Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; | |
| savitakkasavicārā pīti tadapi pītisambojjhaṅgo, | whatever rapture there is without thought and examination is also the enlightenment factor of rapture.101 "" Thus what is spoken of concisely as the enlightenment factor of rapture becomes, | |
| yadapi avitakkāvicārā pīti tadapi pītisambojjhaṅgo. | by this method of exposition, | |
| ‘pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti. |
twofold. | |
| (5. Passadhi bojjhanga) ♦ “yadapi, bhikkhave, |
17“Whatever tranquillity of body there is, | |
| kāyappassaddhi tadapi passaddhisambojjhaṅgo, | is the enlightenment factor of tranquillity; | |
| yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. | whatever tranquillity of mind there is, | |
| ‘passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. | is also the enlightenment factor of tranquillity.102 "" Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes, | |
| tadamināpetaṃ pariyāyena dvayaṃ hoti. | by this method of exposition, | |
| twofold. | ||
| (6. samādhi bojjhanga) ♦ “yadapi, bhikkhave, |
18“Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; | |
| savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, | whatever concentration there is without thought and examination is also the enlightenment factor of concentration.103 "" Thus what is spoken of concisely as the enlightenment factor of concentration becomes, | |
| yadapi avitakkāvicāro samādhi tadapi samādhisambojjhaṅgo. | by this method of exposition, | |
| ‘samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti. |
twofold. | |
❧
4 – These 2 suttas give the most detail on how to develop it
+5 – AN 8.63 developed concurrently with 4sp and 4bv
all
§1.1 – AN 8.63 see excerpt in STED detail near top
+6 – MN 128 hindrances, jhānas, perception of light for knowledge and vision
all
Is uses the same detailed 3-way STED passage as AN 8.63,
what’s interesting about this sutta is it’s talking about how the Buddha used 3-way to attain awakening,
and there are 10 upakkilesas instead of 5 hindrances.
§1.1 – MN 128 samādhi in 3 ways fulfills 7sb☀️ and 4j🌕
+7 – Closely related suttas
SN 47.10 has 2 out of the 3 from the 3-way samadhis.
Walks you clearly from 4sp to 2nd jhana using the 7sb model.
MN 19 describes how too much wholesome V&V prevents first jhāna because the body gets tired.
MN 20 uses 5 types of nimittas of samadhi to get to 2nd jhāna.
SN 46.3 uses 7sb model that gets you from 4sp to 2nd jhāna without using the “3 way samadhi” label,
but the presence of V&V is implicit and obvious.
8 – misc.
+9 – KN non ebt refs
KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā,
3. samādhibhāvanāmayañāṇaniddeso, para.
1 ⇒
43. kathaṃ saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ? eko samādhi — cittassa ekaggatā. dve samādhī — lokiyo samādhi, lokuttaro samādhi. tayo samādhī — savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkāvicāro samādhi. cattāro samādhī — hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. pañca samādhī — pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ .
KN Mil, 5. anumānapañho, 4. anumānavaggo,
1. anumānapañho, para.
36 ⇒
“katamaṃ, mahārāja, bhagavato samādhiratanaṃ?
savitakkasavicāro samādhi, avitakkavicāramatto samādhi,
avitakkāvicāro samādhi, suññato samādhi,
animitto samādhi, appaṇihito samādhi.
samādhiratanaṃ kho, mahārāja, piḷandhassa bhikkhuno ye te
kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhaccadiṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni,
te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti .
yathā, mahārāja, vāri pokkharapatte vikirati vidhamati viddhaṃsati na saṇṭhāti na upalimpati.
taṃ kissa hetu?
parisuddhattā padumassa.
evameva kho, mahārāja, samādhiratanaṃ piḷandhassa bhikkhuno ye
te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhacca diṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni,
te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti.
taṃ kissa hetu?
parisuddhattā samādhissa.
idaṃ vuccati, mahārāja, ‘bhagavato samādhiratanan’ti,
evarūpāni kho, mahārāja, samādhiratanāni bhagavato ratanāpaṇe pasāritāni.
KN Nett, 4. paṭiniddesavāro, 14. adhiṭṭhānahāravibhaṅgo,
para.
20 ⇒
“samādhī”ti ekattatā.
tattha katamo samādhi?
saraṇo samādhi, araṇo samādhi, savero samādhi,
avero samādhi, sabyāpajjo samādhi, abyāpajjo samādhi,
sappītiko samādhi, nippītiko samādhi,
sāmiso samādhi, nirāmiso samādhi, sasaṅkhāro samādhi,
asaṅkhāro samādhi, ekaṃsabhāvito samādhi,
ubhayaṃsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi,
savitakkasavicāro samādhi, avitakkavicāramatto samādhi,
avitakkāvicāro samādhi, hānabhāgiyo samādhi,
ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi,
nibbedhabhāgiyo samādhi, lokiyo samādhi,
lokuttaro samādhi, micchāsamādhi, sammāsamādhi.
ayaṃ vemattatā.
KN Nett, 4. paṭiniddesavāro, 2. vicayahārasampāto,
para.
41 ⇒
tattha kati jhānāni?
cattāri jhānāni.
kati vimokkhā?
ekādasa ca aṭṭha ca satta ca tayo ca dve ca.
kati samādhī?
tayo samādhī — savitakko savicāro samādhi,
avitakko vicāramatto samādhi, avitakko avicāro samādhi.
kati samāpattiyo?
pañca samāpattiyo — saññāsamāpatti asaññāsamāpatti nevasaññānāsaññāsamāpatti vibhūtasaññāsamāpatti nirodhasamāpatti.
KN Nett, nayasamuṭṭhānaṃ, para.
59 ⇒
tesaṃ tiṇṇaṃ puggalānaṃ ayaṃ saṃkileso,
tīṇi akusalamūlāni lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ,
tīṇi duccaritāni — kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ;
tayo akusalavitakkā — kāmavitakko byāpādavitakko vihiṃsāvitakko;
tisso akusalasaññā — kāmasaññā byāpādasaññā vihiṃsāsaññā; tisso
viparītasaññā — niccasaññā sukhasaññā attasaññā; tisso vedanā
— sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā; tisso dukkhatā
— dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā; tayo aggī
— rāgaggi dosaggi mohaggi; tayo sallā — rāgasallo dosasallo mohasallo;
tisso jaṭā — rāgajaṭā dosajaṭā mohajaṭā; tisso akusalūpaparikkhā
— akusalaṃ kāyakammaṃ akusalaṃ vacīkammaṃ akusalaṃ manokammaṃ.
tisso vipattiyo — sīlavipatti diṭṭhivipatti ācāravipattīti.
tesaṃ tiṇṇaṃ puggalānaṃ idaṃ vodānaṃ.
tīṇi kusalamūlāni — alobho kusalamūlaṃ adoso kusalamūlaṃ amoho kusalamūlaṃ.
tīṇi sucaritāni — kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ.
tayo kusalavitakkā — nekkhammavitakko abyāpādavitakko avihiṃsāvitakko.
tayo samādhī — savitakko savicāro samādhi avitakko vicāramatto samādhi avitakko avicāro samādhi.
tisso kusalasaññā — nekkhammasaññā abyāpādasaññā avihiṃsāsaññā.
tisso aviparītasaññā — aniccasaññā dukkhasaññā anattasaññā.
tisso kusalūpaparikkhā — kusalaṃ kāyakammaṃ kusalaṃ vacīkammaṃ kusalaṃ manokammaṃ.
tīṇi soceyyāni — kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyaṃ; tisso sampattiyo — sīlasampatti samādhisampatti paññāsampatti.
tisso sikkhā — adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā;
tayo khandhā — sīlakkhandho samādhikkhandho paññākkhandho.
tīṇi vimokkhamukhāni — suññataṃ animittaṃ appaṇihitanti.
KN Peṭ, 8. suttavebhaṅgiyaṃ, , para.
39 ⇒
tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti,
sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti,
savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti,
adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti,
samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti,
nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti,
anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti,
nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati,
kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.
KN Peṭ, 8. suttavebhaṅgiyaṃ, , para.
41 ⇒
amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti,
bhāvanāmayīpaññā paripuṇṇā avitakkāvicāraṃ samādhiṃ paripūreti,
avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti,
adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti,
paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti,
aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti,
avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti,
brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.
KN Nidd I, 14. tuvaṭṭakasuttaniddeso,
para.
169 ⇒
jhāyī na pādalolassāti.
jhāyīti paṭhamenapi jhānena jhāyī,
dutiyenapi jhānena jhāyī,
tatiyenapi jhānena jhāyī,
catutthenapi jhānena jhāyī,
savitakkasavicārenapi jhānena jhāyī,
avitakkavicāramattenapi jhānena jhāyī,
avitakkāvicārenapi jhānena jhāyī,
sappītikenapi jhānena jhāyī,
nippītikenapi jhānena jhāyī,
pītisahagatenapi jhānena jhāyī,
sātasahagatenapi jhānena jhāyī,
sukhasahagatenapi jhānena jhāyī,
upekkhāsahagatenapi jhānena jhāyī,
suññatenapi jhānena jhāyī,
animittenapi jhānena jhāyī,
appaṇihitenapi jhānena jhāyī,
lokiyenapi jhānena jhāyī,
lokuttarenapi jhānena jhāyī,
jhānarato ekattamanuyutto paramatthagarukoti — jhāyī.
N Nidd II, pārāyanavaggo, pārāyanavagganiddeso,
13. udayamāṇavapucchāniddeso, para.
6 ⇒
jhāyiṃ virajamāsīnanti.
jhāyinti jhāyī bhagavā.
paṭhamenapi jhānena jhāyī,
dutiyenapi jhānena jhāyī,
tatiyenapi jhānena jhāyī,
catutthenapi jhānena jhāyī,
savitakkasavicārenapi jhānena jhāyī,
avitakkavicāramattenapi jhānena jhāyī,
avitakkāvicārenapi jhānena jhāyī,
sappītikenapi jhānena jhāyī,
nippītikenapi jhānena jhāyī,
sātasahagatenapi jhānena jhāyī,
upekkhāsahagatenapi jhānena jhāyī,
suññatenapi jhānena jhāyī,
animittenapi jhānena jhāyī,
appaṇihitenapi jhānena jhāyī,
lokiyenapi jhānena jhāyī,
lokuttarenapi jhānena jhāyī jhānarato ekattamanuyutto sadatthagarukoti — jhāyiṃ.
virajanti rāgo rajo,
doso rajo,
moho rajo,
kodho rajo,
upanāho rajo . pe .
sabbākusalābhisaṅkhārā rajā.
te rajā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
tasmā buddho arajo virajo nirajo rajāpagato rajavippahīno rajavippayutto sabbarajavītivatto.
KN Nett, 4. paṭiniddesavāro, 14. adhiṭṭhānahāravibhaṅgo,
para.
20 ⇒
“samādhī”ti ekattatā.
tattha katamo samādhi?
saraṇo samādhi,
araṇo samādhi,
savero samādhi,
avero samādhi,
sabyāpajjo samādhi,
abyāpajjo samādhi,
sappītiko samādhi,
nippītiko samādhi,
sāmiso samādhi,
nirāmiso samādhi,
sasaṅkhāro samādhi,
asaṅkhāro samādhi,
ekaṃsabhāvito samādhi,
ubhayaṃsabhāvito samādhi,
ubhayato bhāvitabhāvano samādhi,
savitakkasavicāro samādhi,
avitakkavicāramatto samādhi,
avitakkāvicāro samādhi,
hānabhāgiyo samādhi,
ṭhitibhāgiyo samādhi,
visesabhāgiyo samādhi,
nibbedhabhāgiyo samādhi,
lokiyo samādhi,
lokuttaro samādhi,
micchāsamādhi,
sammāsamādhi.
ayaṃ vemattatā.
❧