Questions and Answers
on Thinking and Pondering in the First Jhana
Question: What is “applied and sustained thought” of the first jhana? How is it different from regular thoughts?
Applied and sustained thoughts are the traditional translation for vitakkavicāra. I think the meditation techniques prescribed in the visuddhimagga necessitate a different translation of vitakkavicāra for the first jhāna from ordinary usage of vitakavicāra to explain how the mind applies to an object of meditation and stays fixed on that object. So vitakka supposedly applies the mind to the object and vicāra sustains the mind on the object.
In the suttas, there are no such distinctions of vitakavicāra for the first jhana and ordinary usage. Vitakka in the first jhāna is thought, just as in ordinary usage. Vicāra in the first jhāna is pondering, just as in ordinary usage.
In AN 3.60 saṅgārava sutta, the Buddha makes it clear as follows:
But here, O Brahmin, a certain individual neither declares [another's thought] by a sign, nor even declares [another's thoughts] from having heard, either humans or non-humans or devas words, nor even declares [another's thoughts] by having heard the diffusion of thoughts as another thinks and ponders, but having encompassed the mind of one who has attained to a state of samadhi without thinking and pondering with his own mind, he understands: “This venerable's mental activities are directed in such a way that indeed his mind will think such and such thought immediately afterwards.” Even if he declares it many times, it is indeed just so, not otherwise. This, O Brahmin, is called the miracle of thought declarations.
–AN 3.60
Now in English language, thinking and pondering tend to be used interchangeably. In pāli, there is a distinction worth pointing out.
Vitakkavicāra is also called vācasaṅkhāra (speech instantiation) because it is said that “first one thinks and ponders and then one breaks into speech” (see cūḷavedallasutta, MN 44). What underlies all mental activities, including vitakkavicāra, is cittasaṅkhāro (mind instantiation). Cittasaṅkhāro is defined as feeling and perception. According to the madhupiṇḍikasutta (MN 18), what one feels, one perceives, what one perceives, one thinks about (vitakketi). Thus, perceptions underlie thoughts (vitakka). From the saḷāyatanavibhangasutta sutta (MN 137), one ponders or mentally explores (upavicarati) form based on mental pleasure (somanassa) or mental pain (domanassa) or equanimity (upekkha). Same applies for sounds, aromas, flavors, tangibles and dhammas. So pondering (vicāra) is primarily based on feelings.
A good example of the difference between vitakka and vicāra is when one is mourning over the passing away of a dear one. Though one’s thoughts may wander over many matters according to one’s perceptions, one’s feeling of grief may cause one to wallow in self-pity by repeatedly pondering over the loss of the dear one. When the feeling of grief subsides, the pondering also subsides.
The difference between regular thinking and pondering and first jhāna thinking and pondering is as follows:
- In the first jhāna, thinking and pondering cannot result in speech because speech has ceased (see rahogatasutta SN 36.11).
- In the Poṭṭhapādasutta (DN 9), the Buddha says when one enters the first jhāna, “whatever sensual perceptions that one previously had, ceases. At that time there is present a true but subtle perception of happiness and pleasure born of seclusion”. This perception is what underlies one’s thoughts in the first jhāna.
- One’s thoughts are primarily on the four satipaṭṭhānā which are also called sign of samadhi (samādhinimitta, see cūḷavedallasutta, MN 44).
- One’s thoughts are only non-afflictive thoughts such as thoughts of renunciation, thoughts of non-illwill and thoughts of non-harming. This freedom from affliction in the first jhāna is what the Buddha defines as the gratification of feelings in the mahādukkhakkhandhasutta (MN 13).
- One’s pondering is primarily based on the somanassa of the first jhana (“O sukha!” preoccupies one’s pondering).
- The third instruction of ānāpānassati, to train to experience the entire body, is fulfilled in the first jhāna.
- The satipaṭṭhānā refrain: iti ajjhattaṃ vā kaye kāyānupassī (vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassī) viharati (thus, one dwells in the body seeing in accordance with the body [seeing the body manifest in accordance with its nature], feelings, states of mind and dhammas internally) applies to the first jhana. Thus, there is unwavering mindfulness of the body, feelings, states of mind and dhammas when one is in the first jhāna so it is also called “a mind firmly established in the four satipaṭṭhānā” (see SN 22.80). The thoughts do not distract one from this unwavering mindfulness of the body, feelings, mind and dhammas. This mindfulness can be seen as follows:
- kāyānupassanā: Since the entire body and mind is engulfed in happiness and pleasure (pītisukha), unwavering mindfulness of the body becomes obvious.
- vedanānupassanā: One also knows that the pleasant feelings one is experiencing is not carnal (nirāmisa).
- cittānupassanā: One knows that it is a state of mind without lust (vītarāgaṃ), without hate (vītadosaṃ), not contracted (not sankhittaṃ), not distracted (not vikkhittaṃ), not exulted (amahaggataṃ), surpassable (sauttaraṃ, second jhāna surpasses it), in samādhi (samāhitaṃ), unliberated if one is not an arahant (avimuttaṃ).
- dhammānupassanā: if one has made the breakthrough to the four noble truths, then dhammānupassanā with respect to the five hindrances, five khanda of appropriation, the six āyatanas, seven sambojjhaṅgas, and the four noble truths also applies, especially sammāsamādhi, as one is experiencing it.
- Because of the entire body being engulfed in happiness and pleasure, it is possible for sensual perceptions and corresponding thoughts of sensual desire to arise, which causes one to fall away from the first jhana. These sensual perceptions arise as an affliction for one in the first jhāna, thus one sees the drawback in thinking and pondering (see tapussa sutta, AN 9.41). The Buddha’s instruction for entering the second jhāna goes (see dantabhūmisutta, MN 125): “Abide in the body seeing in accordance with the body but do not think thoughts connected with the body.” Same goes for abiding in feelings, mind and dhammas.