Lusthaus 2014, p. 266: "Sangharakshita translates apraṇihita as 'Aimlessness,' while Conze uses 'Wishless', and writes in Buddhist Thought in India (Ann Arbor: University of Michigan Press, 1967) p. 67: "The word a-pra-ni—hita means literally that one 'places nothing in front' and it designates someone who makes no plans for the future, has no hopes for it, who is aimless, not bent on anything, without predilection or desire for the objects of perception rejected by the concentration on the Signless [animitta]." Lusthaus, Dan (2014). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism. Routledge. p. 139. ISBN978-1317973423.
Lusthaus 2014, p. 113. Lusthaus, Dan (2014). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism. Routledge. p. 139. ISBN978-1317973423.
Stta Nipatha 5:13 Udaya’s Questions (transl. Thanissaro): "With delight the world’s fettered. With directed thought it’s examined." Chen 2017: "Samadhi with general examination and specific in-depth investigation means getting rid of the not virtuous dharmas, such as greedy desire and hatred, to stay in joy and pleasure caused by nonarising, and to enter the first meditation and fully dwell in it." Arbel 2016, p. 73: "Thus, my suggestion is that we should interpret the existence of vitakka and vicara in the first jhana as wholesome 'residues' of a previous development of wholesome thoughts. They denote the 'echo' of these wholesome thoughts, which reverberates in one who enters the first jhana as wholesome attitudes toward what is experienced." Chen, Naichen (2017), The Great Prajna Paramita Sutra, Volume 1, Wheatmark Arbel, Keren (2016), Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight, Routledge, doi:10.4324/9781315676043, ISBN9781317383994
Stta Nipatha 5:13 Udaya’s Questions (transl. Thanissaro): "With delight the world’s fettered. With directed thought it’s examined." Chen 2017: "Samadhi with general examination and specific in-depth investigation means getting rid of the not virtuous dharmas, such as greedy desire and hatred, to stay in joy and pleasure caused by nonarising, and to enter the first meditation and fully dwell in it." Arbel 2016, p. 73: "Thus, my suggestion is that we should interpret the existence of vitakka and vicara in the first jhana as wholesome 'residues' of a previous development of wholesome thoughts. They denote the 'echo' of these wholesome thoughts, which reverberates in one who enters the first jhana as wholesome attitudes toward what is experienced." Chen, Naichen (2017), The Great Prajna Paramita Sutra, Volume 1, Wheatmark Arbel, Keren (2016), Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight, Routledge, doi:10.4324/9781315676043, ISBN9781317383994
Bucknell 1993, p. 375-376. Bucknell, Robert S. (1993), "Reinterpreting the Jhanas", Journal of the International Association of Buddhist Studies, 16 (2): 375–409
