What you quoted here appears to relate to the transition between first to second jhana. This is based on the selections of your quote that I have bolded below.Sylvester wrote:Let's consider SN 47.10 which discusses satipatthana and some of its obstacles
It may be expected of anyone, Ananda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.
What four? Here, Ananda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly.
That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born.
When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: 'The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.' So he withdraws the mind and does not think or examine (na ca vitakketi na ca vicāreti). He understands: 'Without thought and examination, internally mindful, I am happy.'
Sylvester wrote:So, here we have a clear statement that even the satipatthanas are supposed to be void of vitakka and vicara
It only shows that the "loftier" states (i.e. second jhana onwards) are devoid of vipaka and vicara. If it shows anything (and I don't claim it to be so, or otherwise, though welcome the perspectives of members on this matter) it might be that satipatthana practice cannot be done from the 2nd jhana onwards. (In saying that I of course relate to jhanas as described in the sutta - not "vipassana-jhanas"). Why do I say that? Because it shows a switch in emphasis in cultivation from satipatthana to samatha.
Having disagreed with your initial assertions, I therefore do not accept the subsequent conclusions that follow.
Metta,
Retro.