Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra

March 7, 2019; revised December 3, 2019; July 27, 2022; August 29, 2022 (sutta refs. updated)

Introduction

1. It is important to understand the meanings of vitakka/vicāra, savitakka/savicāra, and avitakka/avicāra. I see many discussions on discussion forums without reaching a satisfactory conclusion, and most sutta translations are incorrect. In particular, savitakka and savicāra are incorrectly translated as “with vitakka and vicāra.”

  • As always, one MUST start with the basics. Trying to extract the meanings of such keywords from deep suttā is counter-productive.
  • We need to start with the basic definitions. Then the meanings of verses in deeper suttā CAN BE figured out using those basic definitions. I have seen that this method ALWAYS works within the Tipiṭaka.
  • Please comment on the discussion forum if someone can point out a sutta in the Tipiṭaka that is inconsistent with this post.
  • Possible inconsistencies MAY arise if one tries to make them compatible with late commentaries like the Visuddhimagga.
What Are Vitakka and Vicāra?

2. For the words takka, vitakka, vicāra (තර්ක, විතර්ක, විචාර in Sinhala), the closest English words could be “think one way,” further/counter analysis, investigate in depth. They are the same as vaci saṅkhāra.

  • All those words describe conscious thinking about a thought object (ārammana). One either silently “talks to oneself” or speaks out while analyzing the situation.

A clear explanation is given in Abhidhamma, in the discussion on kāma dhātu, byāpāda dhātu, vihiṃsā dhātu, nekkhamma dhātu, abyāpāda dhātu, avihiṃsā dhātu, in the following section: “Dhātuvibhaṅga.”

  • For example, “Tattha katamā kāmadhātu? Kāmapaṭi­saṃ­yutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo—ayaṃ vuccati kāmadhātu”.

Translated: “What is the element of kāma (indulgence)takka, vitakka, saṅkappa, appanā, byappanā (remaining there, which is related to vicāra), which lead to establishing wrong views. That is the element of desire/indulgence”. In other words, when one constantly generates such thoughts, kāma rāga builds up.

3. The opposite, element of nekkhamma is defined as: “Tattha katamā nekkhammadhātu? Nekkham­ma­paṭi­saṃ­yutto takko vitakko,saṅkappa, … pe … sammā saṅkappo—ayaṃ vuccati “nekkhamma dhātu”.

  • Translated: “what is the element of renunciation? takka, vitakka, saṅkappa, appanā, byappanā (remaining there, which is related to vicāra), which lead to establishing correct views (leading to the removal of defilements).  This is called the element of renunciation”. In other words, when one constantly generates such thoughts, kāma rāga is diminished.
  • Similarly for byāpāda dhātu, vihiṃsā dhātu, and the opposites abyāpāda dhātu, avihiṃsā dhātu.
Vaci Sankhāra Are Saṅkappa (Conscious Thoughts)

It is important to see the connection between vaci saṅkhāra and saṅkappa (as in Sammā Saṅkappa.)

4. We can now see that kāma (abhijjā) saṅkappa, byāpāda (or vyāpāda) saṅkappa, vihiṃsā saṅkappa are all “bad” vaci saṅkhāra. They associate with greed, hate, and ignorance.

  • Their opposites are associated with Sammā Saṅkappa: nekkhamma, abyāpāda, and avihiṃsā saṅkappa.
  • Note that Sammā Saṅkappa comes next to Sammā Diṭṭhi in the Noble Eightfold Path. Therefore, we can see the importance of vaci saṅkhāra.

5. Now, we can also see the connection to vaci saṅkhāra as defined clearly in the “Cūḷa­ve­dalla Sutta (MN 44)“: “.. vitakka vicārā vacī saṅkhāro” OR “vacī saṅkhāra are vitakka vicārā.”

  • Vaci saṅkhāra are “conscious thoughts that we silently generate” and also those thoughts that lead to the speech by moving the lips, tongue, etc. Hate speech is due to apunnābhi vaci saṅkhāra. Thinking about a Dhamma concept is a punnābhi vaci saṅkhāra; see “Correct Meaning of Vacī Sankhāra. “
Vaci Sankhāra (Vitakka Vicārā) Are Saṅkappa 

6. Another important sutta where this is discussed is “Mahā­cat­tārīsa­ka Sutta (MN 117)“:

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittāsa anāsa­va­cittāsa ariya­magga­samaṅ­gino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo..”

  • Translated: “And what, bhikkhus, is Sammā Saṅkappa that is Noble, without āsava, supramundane, a factor of the Noble Path? Those are Noble thoughts (ariyacittāsa) that are devoid of cravings (anāsa­va­cittāsa), and belong to the Noble Path (ariya­magga­samaṅ­gino ariyamaggaṃ bhāvayato) with takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacī saṅkhāro: that is Sammā Saṅkappa that is Noble, a factor of the Noble Path”.
Vitakka is Usually Reserved for “Bad Saṅkappa”

7. “Akusala Vitakka Sutta (SN 9.11)” provides one example: “Tena kho pana samayena so bhikkhu divāvihārāgato pāpake akusale vitakke vitakketi, seyyathidaṃ—kāma vitakkaṃ, ­byāpā­da­ vitak­kaṃ, vihiṃ­sā­ vitak­kaṃ“.

  • Meaning: “That bhikkhu engaged in generating highly immoral (pāpa) and akusala vitakka during his resting time – they were sensual, ill-will, and cruel thoughts.
  • Another verse in the same sutta: “Ayoniso manasikārā, so vitakkehi khajjasi..” or “with the wrong mindset (ayoniso manasikara), he is burdened with such defiled thoughts.”

8. Succinct explanations can also be found in the “Vitakka Sutta (SN 56.7)“.

Following is the basic idea of the whole sutta:

  • Bhikkhus, do not engage in evil unwholesome thoughts, which are: sensual thoughts, thoughts of ill will, thoughts of harming others (pāpake akusale vitakke vitakkeyyātha, seyyathidaṃ— kāma vitakkaṃ, ­byāpā­da­ vitak­kaṃ, vihiṃ­sā­ vitak­kaṃ).
  • For what reason? These thoughts, bhikkhus, are without real substance (Nete, bhikkhave, vitakkā atthasaṃhitā), irrelevant to the fundamentals of the holy life, and do not lead to escape from the sense world, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. When your mind starts such thoughts, bhikkhus, you should think: ‘This will lead to suffering.’
  • Instead, you should think: ‘These are the causes of suffering’; you should think: ‘The way to the cessation of suffering by cultivating thoughts of renunciation and compassion” Such thoughts will lead to escape from the sense world, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.”
Vitakka/Vicāra and Savitakka and Savicāra

9. In many instances, the words vitakka and vicāra indicate “bad thoughts” or defiled thoughts.

  • However, in some cases, they indicate “all kinds of thoughts, good or bad.”
  • Therefore, one must identify which meaning to use in the words’ context. The above examples illustrate that point.

10. When one generates thoughts that specifically do not involve kāma rāga or other akusala  but the opposites (nekkhamma/kusala) — those are called savitakka and savicāra.

  • That is how one gets into jhāna: Eliminating (or suppressing) vitakka/vicāra and cultivating savitakka/savicāra.

11. You can see that in any sutta that describes jhāna. For example, in “Tapussa Sutta (AN 9.41)“: “..So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.”

  • Translated: “Ananda, when one stays away from vitakka/vicāra with kāma rāga and akusala and cultivates savitakka/savicāra, one will get into the first jhāna.” 
  • However, occasionally, vitakka/vicāra with kāma rāga and/or akusala may come to mind.
  • Aso see “Tapussa Sutta (AN 9.41)– Akuppā Cētōvimutti.”
Avitakka and Avicāra

12. The absence of any “bad thoughts” is indicated by avitakka, avicāra. In this case, one would only have savitakka and savicāra (good thoughts).

  • This happens in the second jhāna, where only savitakka/savicāra remains.
  • Therefore, it is important to realize that avitakka/avicāra DOES NOT mean “without thoughts”; it just means the absence of bad thoughts.

13. This is very clear at the end of the “Upakkilesa Suatta (MN 128)“: “ ..So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sāta­saha­gatampi samādhiṃ bhāvesiṃ, upekkhā­saha­gatampi samādhiṃ bhāvesiṃ..”

  • Translated: “Anuruddha, I systematically cultivated the following samādhi in this order. Savitakka savicāra samādhi, avitakka vicāramattaṃ samādhi (absence of vitakka with a trace of vicāra left), avitakka avicāra samādhi (absence of vitakka and vicāra), sappītikampi samādhi (with piti or joy), nippītikampi samādhi (absence of piti or joy), sāta­saha­gatampi samādhi (with only sukha left), and upekkhā­saha­gata samādhi (sukha also removed to be in the upekkha state)”.
  • What the Buddha described above is getting to the first jhāna with savitakka savicāra, and then to the second jhāna with the absence of vitakka and vicāra (with piti and sukha), the third jhāna with just sukha (joy removed), and the fourth jhāna with sukha also removed and with just upekkha).
  • For a description of Ariya jhāna with jhānānga removed at each successive stage, see “Rahogata Sutta (SN 36.11)” for example.
Summary

14. Sankhāra is different types, so it is necessary to get an idea of how to use these basic definitions of vitakka/vicāra, savitakka/savicāra, and avitakka/avicāra in terms of different types of saṅkhāra: punnābhisaṅkhāra, apunnābhisaṅkhāra, anenjābhisaṅkhāra; see, “Correct Meaning of Vacī Sankhāra” and “Sankhāra – What It Really Means.”

15. Finally, the “Savitakkasavicara Sutta (SN 43.3)” clearly states that Nibbāna is reached (asaṅ­kha­ta­gāmi­ maggo) via the following sequence. Savitak­ka­ savi­cāra samādhi, avitak­ka ­vicāra­matta samādhi, avitak­ka ­avi­cāra samādhi.

Katamo ca, bhikkhave, asaṅ­kha­ta­gāmi­maggo? Savitak­ka­savi­cāro samādhi, avitak­ka­vicāra­matto samādhi, avitak­ka­avi­cāro samādhi—ayaṃ vuccati, bhikkhave, asaṅ­kha­ta­gāmi­maggo.

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