Visuddhimagga III-11

Dutiyattike paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvā kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati, so avitakkavicāramattaṃ samādhiṃ paṭilabhati. Taṃ sandhāyetaṃ vuttaṃ. Catukkanaye pana dutiyādīsu pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhīti evaṃ savitakkasavicārādivasena tividho.

（2）（有寻有伺、无寻唯伺、无寻无伺）于第二种三法中：初禅定与近行定共为「有寻有伺」。于五种法中的第二禅定为「无寻唯伺」。如果他仅见寻的过患而不见伺的过患，但求舍断于寻而超越于初禅者，他则获得无寻唯伺定。有此差别，故这样说。于四种法中的第二等及五种法中的第三等的上三禅的一境性为「无寻无伺定」。如是依有寻有伺等为三种。

Ñ(III,11): 7. In the second triad that with applied thought and sustained thought is the concentration of the first jhāna together with access concentration. That without applied thought, with sustained thought only, is the concentration of the second jhāna in the fivefold reckoning. For when a man sees danger only in applied thought and not in sustained thought, he aspires only to abandon applied thought when he passes beyond the first jhāna, and so he obtains concentration without applied thought and with sustained thought only. This is said with reference to him. Concentration without applied thought and sustained thought is the unification in the three jhānas beginning with the second in the fourfold reckoning and with the third in the fivefold reckoning (see D.iii,219). So it is of three kinds as with applied thought and sustained thought, and so on.