4👑☸ Cattāri Ariya-saccaṃ 四聖諦

vicara & vicāra

1 – dictionary definitions

anu-vicarati: wanders about; roams. (anu + vi + +car + a)

Anu-vicarati [anu + vi + carati] to wander about, stroll roam through, explore D i.235; J ii.128; iii.188; PvA 189 (= anupariyāti). -- Caus. ˚vicāreti to think over (lit. to make one's mind wander over), to meditate ponder (cp. anuvicinteti); always combd. with anuvitakketi (q. v.) A i.264 (cetasā), iii.178 (dhammaŋ cetasā a.). -- pp. anuvicarita (q. v.).

anuvicarita: pondered over; reflected. (pp. of anuvicarati)

Anuvicarita [pp. of anuvicāreti] reflected, pondered over, thought out S iii.203 (manasā); DA i.106 (= anucarita).

upa-vicāra (see MN 137)

Upavicāra [upa + vicāra; cp. BSk. upavicāra Divy 19, trsld on p. 704 in Notes by "perplexed by doubts" (?) applying (one's mind) to, discrimination D iii.245 (domanass˚); M iii.239; S iv.232 (somanass˚ etc.); A iii.363 sq.; v.134; Ps i.17; Dh 8, 85, 284; Vbh 381.

vicarati: goes about; wanders. (vi + car + a)

Vicarati [vi+carati] to go or move about in (loc.), to walk (a road=acc.), to wander Sn 444 (raṭṭhā raṭṭhaŋ vicarissaŋ, fut.), 696 (dhamma -- maggaŋ); Nd1 201, 263 Pv iii.73 (aor. vicari); DhA i.66; PvA 4, 22, 33, 69 120, 185 (=āhiṇḍati); Sdhp 133. -- In Sn often with loke (in this world), e. g. Sn 466, 501, 845, 846, 864. <-> Caus. vicāreti; pp. vicarita, vicārita & viciṇṇa. Cp anu˚.;

vicaya: investigation. (m.)

Vicaya [fr. vi+ci: see vicinati] search, investigation, examination S iii.96 (vicayaso, i. e. thoroughly); Pug 25 Miln 340 (dhamma˚); Nett 1, 2, 10; DhsA 147; Sdhp 466. For dhamma˚ see sambojjhanga.

vicara: wandering

(MN 26.1), wander in the world

♦ ‘uṭṭhehi vīra vijitasaṅgāma,	Arise, victorious hero, caravan leader,
♦ satthavāha aṇaṇa vicara loke.	Debtless one, and wander in the world.
♦ desassu VAR bhagavā dhammaṃ,	Let the Blessed One teach the Dhamma,
♦ aññātāro bhavissantī’”ti.	There will be those who will understand.’

upa-vicara only seems to be in 2 unique places

upa-vicara AN 3.61, DN 33, MN 137, MN 140 share similar text

MN 137 eighteen mental explorations (mano upa vicara)

Aṭṭhārasa mano-’pa-vicārā veditabbā’ti—	‘The eighteen mental-explorations should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
‘Cakkhunā rūpaṃ disvā	(the) eye; form (it) sees,
So-manassaṭ-ṭhānīyaṃ rūpaṃ upavicarati,	(a) good-mental-state-basis, (that) form (you) explore.
Do-manassaṭ-ṭhānīyaṃ rūpaṃ upavicarati,	(a) bad-mental-state-basis, (that) form (you) explore.
upekkhāṭ-ṭhānīyaṃ rūpaṃ upavicarati.	(an) equanimity-basis, (that) form (you) explore.
Sotena saddaṃ sutvā … pe …	(the) ear; sounds (it) hears …
ghānena gandhaṃ ghāyitvā …	(the) nose; odors (it) smells …
jivhāya rasaṃ sāyitvā …	(the) tongue; flavors (it) tastes …
kāyena phoṭṭhabbaṃ phusitvā …	(the) body; tactile-sensations (it) touches …
manasā dhammaṃ viññāya	(the) mind; dhamma [ideas] (it) cognizes.
somanassaṭṭhānīyaṃ dhammaṃ upavicarati,	(a) good-mental-state-basis, (that) dhamma [idea] (you) explore.
domanassaṭṭhānīyaṃ dhammaṃ upavicarati,	(a) bad-mental-state-basis, (that) dhamma [idea] (you) explore.
upekkhāṭṭhānīyaṃ dhammaṃ upavicarati.	(an) equanimity-basis, (that) dhamma [idea] (you) explore.
Iti cha so-manass-ūpa-vicārā,	So (there are) six good-mental-state-explorations,
cha do-manass-ūpa-vicārā,	six bad-mental-state-explorations,
cha upekkh-ūpa-vicārā,	six equanimity-explorations.
Aṭṭhārasa mano-’pa-vicārā veditabbā’ti—	‘The eighteen mental-explorations should be understood.’
iti yaṃ taṃ vuttaṃ	That’s what I said,
idametaṃ paṭicca vuttaṃ. (5)	and this is why I said it.

2 – anu-vicāra: explore mental and physical seem similar

AN 6.52 explore by thief, ascetic

“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti. (5)	6.2“Bandits have theft as their ambition. They explore for a hiding-place. They’re committed to their sword. They insist on darkness. Their ultimate goal is invisibility.”
“Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	7.1“Ascetics, Master Gotama, have what as their ambition? Why do they explore? What are they committed to? What do they insist on? What is their ultimate goal?”
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti. (6)	7.2“Ascetics have patience and gentleness as their ambition. They explore for wisdom. They’re committed to ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment.”

3 – searches for 'vicarit'

3.1 – all except AN 4.199 are anu-vicaritaṃ manasā, explored by the mind

Vin: 0 DN: 1 MN: 1 SN: 11 AN: 38 KN: 18 Abhi: 6 Visuddhi: 8 AbhiS: 0 Byā: 1 Añña: 13 aṭṭhasatataṇhāvicaritaṃ (3) taṇhāvicaritānaṃ (1) aṭṭhasatataṇhāvicaritappa... (1) taṇhāvicaritāni (16) aṭṭhasatataṇhāvicaritādib... (1) taṇhāvicaritānīti (2) aṭṭhasatataṇhāvicaritāni (1) taṇhāvicaritānītiādinā (1) Aṭṭhataṇhāvicaritasataṃ (1) tibbandhakārenānākuṇapaga... (1) aṭṭhataṇhāvicaritasataṃ (1) nānākuṇapagandhavāsitapav... (1) anuvicaritaṃ (52) paramaduggandhapavanavica... (1) anuvicarituṃ (1) vicaritabbaṃ (1) anuvicaritvā (1) vicaritāni (2) āvicaritāni (1) vicarituṃ (2) chattiṃsataṇhājāliniyāvic... (1) vicarito (1) chattiṃsataṇhāvicaritāni (1) vicarittha (1) taṇhāvicaritaṃ (3) vicaritvā (3) taṇhāvicaritasataṃ (2) vicaritvāna (1) Taṇhāvicaritādīti (1) sukhamanuvicaritukāmo (1) Vin AN

AN 4.23 whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by a Realized One.

AN 4.23

Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ.	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by a Realized One.

AN 4.24 whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I know.

AN 4.24

Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.	“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I know.

AN 4.24

Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ.	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I have insight into.
Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.	That has been known by a Realized One, but a Realized One is not subject to it.

AN 4.24

Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.	If I were to say that ‘I do not know … the world with its gods’, I would be lying.

AN 4.199 taṇhā-vicaritāni: explorations of craving, internal, external, 108 of them

AN 4.199

“Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati?	“And what is that craving …?
Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?	What are the eighteen currents of craving that derive from the interior?
Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.	When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.	These are the eighteen currents of craving that derive from the interior.
Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?	What are the eighteen currents of craving that derive from the exterior?
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti.	When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	These are the eighteen currents of craving that derive from the exterior.
Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni.	These are called the thirty-six currents of craving.
Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni.	Each of these pertain to the past, future, and present,
Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.	making one hundred and eight currents of craving.

AN 11.7 wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.7

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.8 wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.8

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t be aware of earth in earth, water in water, fire in fire, or air in air. And they wouldn’t be aware of the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t be aware of this world in this world, or the other world in the other world. And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.9 They meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.9

So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati.	They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.18 wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind

AN 11.18

AN 11, 2. anussativaggo, 8. paṭhamasamādhisuttaṃ AN 11.18, para. 2 ⇒

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.19 wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind

AN 11.19

AN 11, 2. anussativaggo, 9. dutiyasamādhisuttaṃ AN 11.19, para. 2 ⇒

“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa … pe … na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, monks, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.20 wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.20

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverend, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.21 wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind.

AN 11.21

“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverends, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

DN

DN 29 whatever is seen, heard, thought, cognized, searched, and explored by the mind

DN 29

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ,	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by the Realized One.

KN

KN Iti 112 whatever is seen, heard, thought, known, sought, and explored by the mind,

KN Iti 112

diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā	whatever is seen, heard, thought, known, sought, and explored by the mind,
yasmā taṁ tathāgatena abhisambuddhaṁ,	all that has been understood by the Realized One.

KN Ap.2, 3. kuṇḍalakesīvaggo, 4. sakulātherīapadānaṃ KN 11.24, para. 54 ⇒ bhikkhāya vicaritvāna, alabhiṃ telamattakaṃ.

KN Ja 1, 2. dukanipāto, 6. nataṃdaḷhavaggo, 207. assakajātakaṃ (2-6-7) KN 14.207, para. 2 ⇒ ayamassakarājena, deso vicarito mayā. KN Nidd I, 2. guhaṭṭhakasuttaniddeso, para. 128 ⇒ mamāyite passatha phandamāneti. mamattāti dve mamattā — taṇhāmamattañca diṭṭhimamattañca. katamaṃ taṇhāmamattaṃ? yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ. idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati. yāvatā aṭṭhasataṃ taṇhāvicaritaṃ, idaṃ taṇhāmamattaṃ. KN Nidd I, 5. paramaṭṭhakasuttaniddeso, para. 71 ⇒ na kappayanti na purekkharontīti. kappāti dve kappā — taṇhākappo ca diṭṭhikappo ca. katamo taṇhākappo? yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ — “idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā {dāsīdāsā (syā. ka.)} ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasatataṇhāvicaritaṃ — ayaṃ taṇhākappo. katamo diṭṭhikappo? vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho {vipariyesaggāho (sī. syā. ka.)} viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni — ayaṃ diṭṭhikappo. tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti na abhinibbattentīti — na kappayanti. KN Nidd I, 16. sāriputtasuttaniddeso, para. 73 ⇒ taṃ buddhaṃ asitaṃ tādinti. buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi {patto (syā.)}, balesu ca vasībhāvaṃ pāpuṇi. buddhoti kenaṭṭhena buddho? bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. buddhoti netaṃ mātarā kataṃ na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṃ buddhoti — taṃ buddhaṃ. asitanti dve nissayā — taṇhānissayo ca diṭṭhinissayo ca. katamo taṇhānissayo? yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ {pariyādikataṃ (syā.)} pariyantakataṃ pariggahitaṃ mamāyitaṃ — idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ — ayaṃ taṇhānissayo. KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 2. tissametteyyamāṇavapucchāniddeso, para. 34 ⇒ lepāti dve lepā — taṇhālepo ca diṭṭhilepo ca. katamo taṇhālepo? yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ {mariyādikataṃ odhikataṃ (syā.)} pariyantakataṃ pariggahitaṃ mamāyitaṃ — “idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca”. kevalampi mahāpathaviṃ taṇhāvasena mamāyati. yāvatā aṭṭhasatataṇhāvicaritaṃ — ayaṃ taṇhālepo. KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 14. posālamāṇavapucchāniddeso, para. 44 ⇒ “yaṃ kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. tasmā tathāgatoti vuccati. yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti no aññathā. tasmā tathāgatoti vuccati. yathāvādī, cunda, tathāgato tathākārī; yathākārī tathāvādī. iti yathāvādī tathākārī, yathākārī tathāvādī. tasmā tathāgatoti vuccati. sadevake, cunda, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī. tasmā tathāgatoti vuccatī”ti — abhijānaṃ tathāgato. KN Nidd II, khaggavisāṇasutto, paṭhamavaggo, para. 33 ⇒ snehāti dve snehā — taṇhāsneho ca diṭṭhisneho ca. katamo taṇhāsneho? yāvatā taṇhāsaṅkhātena sīmakataṃ {sīmakataṃ mariyādikataṃ (syā.)} odhikataṃ pariyantikataṃ pariggahitaṃ mamāyitaṃ — “idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama”. rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasatataṇhāvicaritaṃ — ayaṃ taṇhāsneho. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 72-73. sabbaññutañāṇaniddeso, para. 11 ⇒ yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ sabbaṃ jānātīti — sabbaññutaññāṇaṃ. tattha āvaraṇaṃ natthīti — anāvaraṇañāṇaṃ. KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 72-73. sabbaññutañāṇaniddeso, para. 18 ⇒ yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya natthīti — sabbaññutaññāṇaṃ. tattha āvaraṇaṃ natthīti — anāvaraṇañāṇaṃ. KN Paṭis, 1. mahāvaggo, 4. indriyakathā, 5. indriyasamodhānaṃ, para. 21 ⇒ yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti — samantacakkhu. yaṃ samantacakkhu taṃ paññindriyaṃ. paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti — samantacakkhu. yaṃ samantacakkhu taṃ paññindriyaṃ. paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. yāvatā samudayassa samudayaṭṭho. pe. yāvatā nirodhassa nirodhaṭṭho. yāvatā maggassa maggaṭṭho. yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho. yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho. yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho. yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho. yāvatā indriyaparopariyatte ñāṇaṃ. yāvatā sattānaṃ āsayānusaye ñāṇaṃ. yāvatā yamakapāṭihīre ñāṇaṃ. yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ. yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. aphassitaṃ paññāya natthīti — samantacakkhu. yaṃ samantacakkhu taṃ paññindriyaṃ. paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. KN Mil, 4. meṇḍakapañho, 1. iddhibalavaggo, 10. iddhibaladassanapañho, para. 3 ⇒ “yathā, mahārāja, rañño assājānīyo bhaveyya sīghagati anilajavo, tassa rājā javabalaṃ parikittayanto sanegamajānapadabhaṭabalabrāhmaṇagahapatikāmaccajanamajjhe evaṃ vadeyya ‘ākaṅkhamāno me, bho, ayaṃ hayavaro sāgarajalapariyantaṃ mahiṃ anuvicaritvā khaṇena idhāgaccheyyā’ti, na ca taṃ javagatiṃ tassaṃ parisāyaṃ dasseyya, vijjati ca so javo tassa, samattho ca so khaṇena sāgarajalapariyantaṃ mahiṃ anuvicarituṃ. evameva kho, mahārāja, bhagavā attano iddhibalaṃ parikittayamāno evamāha, tampi tevijjānaṃ chaḷabhiññānaṃ arahantānaṃ vimalakhīṇāsavānaṃ devamanussānañca majjhe nisīditvā bhaṇitaṃ ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. vijjati ca taṃ, mahārāja, iddhibalaṃ bhagavato, samattho ca bhagavā iddhibalena kappaṃ vā ṭhātuṃ kappāvasesaṃ vā, na ca bhagavā taṃ iddhibalaṃ tassaṃ parisāyaṃ dasseti, anatthiko, mahārāja, bhagavā sabbabhavehi, garahitā ca tathāgatassa sabbabhavā. bhāsitampetaṃ, mahārāja, bhagavatā ‘seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti. evameva kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi antamaso accharāsaṅghātamattampī’ti api nu kho, mahārāja, bhagavā sabbabhavagatiyoniyo gūthasamaṃ disvā iddhibalaṃ nissāya bhavesu chandarāgaṃ kareyyā”ti? “na hi bhante”ti. “tena hi, mahārāja, bhagavā iddhibalaṃ parikittayamāno evarūpaṃ buddhasīhanādamabhinadī”ti. “sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. KN Mil, 6. opammakathāpañho, 5. sīhavaggo, 7. vagguliṅgapañho, para. 1 ⇒ 7. “bhante nāgasena, ‘vaggulissa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? “yathā, mahārāja, vagguli gehaṃ pavisitvā vicaritvā nikkhamati, na tattha palibuddhati, evameva kho, mahārāja, yoginā yogāvacarena gāmaṃ piṇḍāya pavisitvā sapadānaṃ vicaritvā paṭiladdhalābhena khippameva nikkhamitabbaṃ, na tattha palibuddhena bhavitabbaṃ. idaṃ, mahārāja, vaggulissa paṭhamaṃ aṅgaṃ gahetabbaṃ. KN Nett, 4. paṭiniddesavāro, 6. catubyūhahāravibhaṅgo, para. 52 ⇒ papañcā nāma taṇhādiṭṭhimānā, tadabhisaṅkhatā ca saṅkhārā. ṭhiti nāma anusayā. sandānaṃ nāma taṇhāya pariyuṭṭhānaṃ, yāni chattiṃsataṇhāya jāliniyā vicaritāni. paligho nāma moho. ye ca papañcā saṅkhārā yā ca ṭhiti yaṃ sandānañca yaṃ palighañca yo etaṃ sabbaṃ samatikkanto, ayaṃ vuccati nittaṇho iti. KN Nett, 4. paṭiniddesavāro, 6. catubyūhahāravibhaṅgo, para. 54 ⇒ “yañce bālo idha pāṇātipātī hoti. pe. micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajje vā apare vā pariyāye”ti. idaṃ bhagavato pubbāparena yujjati. tattha pariyuṭṭhānaṃ paṭisaṅkhānabalena pahātabbaṃ, saṅkhārā dassanabalena, chattiṃsa taṇhāvicaritāni bhāvanābalena pahātabbānīti evaṃ taṇhāpi tidhā pahīyati. yā nittaṇhātā ayaṃ saupādisesā nibbānadhātu. bhedā kāyassa ayaṃ anupādisesā nibbānadhātu. KN Nett, 4. paṭiniddesavāro, 2. vicayahārasampāto, para. 28 ⇒ 59. tattha taṇhāsaṃkileso tīhi taṇhāhi niddisitabbo — kāmataṇhāya bhavataṇhāya vibhavataṇhāya. yena yena vā pana vatthunā ajjhosito, tena teneva niddisitabbo, tassā vitthāro chattiṃsāya taṇhāya jāliniyā vicaritāni. tattha diṭṭhisaṃkileso ucchedasassatena niddisitabbo, yena yena vā pana vatthunā diṭṭhivasena abhinivisati, “idameva saccaṃ moghamaññan”ti tena teneva niddisitabbo, tassā vitthāro dvāsaṭṭhi diṭṭhigatāni. tattha duccaritasaṃkileso cetanā cetasikakammena niddisitabbo, tīhi duccaritehi kāyaduccaritena vacīduccaritena manoduccaritena, tassā vitthāro dasa akusalakammapathā. apare ca maggaṃ bhāvetvā, parinibbantināsavāti idaṃ vodānaṃ. KN Nett, sāsanapaṭṭhānaṃ, para. 505 ⇒ tattha taṇhāsaṃkilesabhāgiyaṃ suttaṃ taṇhāpakkheneva niddisitabbaṃ tīhi taṇhāhi — kāmataṇhāya bhavataṇhāya vibhavataṇhāya. yena yena vā pana vatthunā ajjhositā, tena teneva niddisitabbaṃ, tassā vitthāro chattiṃsataṇhājāliniyāvicaritāni. Abhi Abhi Vibh, 17. khuddakavatthuvibhaṅgo, mātikā, 10. dasakamātikā, para. 3 ⇒ 842. aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti. yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā. Abhi Vibh, 17. khuddakavatthuvibhaṅgo, 11. taṇhāvicaritaniddeso, (1) ajjhattikassa upādāya, para. 1 ⇒ 973. tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṃ siyanti hoti, evaṃ siyanti hoti, aññathā siyanti hoti, apāhaṃ siyanti hoti, apāhaṃ itthaṃ siyanti hoti, apāhaṃ evaṃ siyanti hoti, apāhaṃ aññathā siyanti hoti. Abhi Vibh, 17. khuddakavatthuvibhaṅgo, 11. taṇhāvicaritaniddeso, (1) ajjhattikassa upādāya, para. 19 ⇒ imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya. Abhi Vibh, 17. khuddakavatthuvibhaṅgo, 11. taṇhāvicaritaniddeso, (2) bāhirassa upādāya, para. 1 ⇒ 975. tattha katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti, iminā asasmīti hoti, iminā sātasmīti hoti, iminā siyanti hoti, iminā itthaṃ siyanti hoti, iminā evaṃ siyanti hoti, iminā aññathā siyanti hoti, iminā apāhaṃ siyanti hoti, iminā apāhaṃ itthaṃ siyanti hoti, iminā apāhaṃ evaṃ siyanti hoti, iminā apāhaṃ aññathā siyanti hoti. Abhi Vibh, 17. khuddakavatthuvibhaṅgo, 11. taṇhāvicaritaniddeso, (2) bāhirassa upādāya, para. 20 ⇒ imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. Abhi Vibh, 17. khuddakavatthuvibhaṅgo, 11. taṇhāvicaritaniddeso, (2) bāhirassa upādāya, para. 21 ⇒ iti imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hoti. Visuddhi Visuddhi 1, 2. dhutaṅganiddeso, 2. tecīvarikaṅgakathā, para. 9 ⇒ sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti. Visuddhi 1, 4. pathavīkasiṇaniddeso, paṭhamajjhānakathā, para. 18 ⇒ tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantā “amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā”ti agamaṃsu. sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa, catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. athassā “dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī”ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. atha naṃ mātāpitaro āgantvā “amma tvaṃ katarena maggena āgatāsī”ti pucchiṃsu. sā “ākāsena āgatāmhi, na maggenā”ti vatvā “amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā”ti vuttā āha — “mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji. athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī”ti. Visuddhi 1, 7. chānussatiniddeso, 1. buddhānussatikathā, para. 114 ⇒ yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogāgatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayāṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesakhandhābhisaṅkhāradevaputtamaccumāre abhañji. tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. āha cettha — Visuddhi 1, 11. samādhiniddeso, āhārepaṭikkūlabhāvanā, para. 17 ⇒ 300. kathaṃ aparipakkato? so panāyamāhāro evarūpe okāse nidhānamupagato yāva aparipakko hoti, tāva tasmiññeva yathāvuttappakāre paramandhakāratimise nānākuṇapagandhavāsitapavanavicarite atiduggandhajegucche padese yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvārāavāṭe patitāni tiṇapaṇṇakilañjakhaṇḍāhikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti, evameva taṃdivasampi hiyyopi tato purime divasepi ajjhohato sabbo ekato hutvā semhapaṭalapariyonaddho kāyaggisantāpakuthitakuthanasañjātapheṇapupphuḷakācito paramajegucchabhāvaṃ upagantvā tiṭṭhatīti evaṃ aparipakkato paṭikkūlatā paccavekkhitabbā. Visuddhi 2, 12. iddhividhaniddeso, abhiññākathā, para. 20 ⇒ 367. imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. taṃ panassānubhāvaṃ disvā thero āha “āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma ‘nāgarājānaṃ rakkhituṃ nāsakkhiṃsū’ti. tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī”ti. te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ. Visuddhi 2, 13. abhiññāniddeso, pakiṇṇakakathā, para. 14 ⇒ kathaṃ paccuppannārammaṇaṃ hoti. paccuppannaṃ nāma tividhaṃ — khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. evaṃ tāva majjhimabhāṇakā. Visuddhi 2, 16. indriyasaccaniddeso, dukkhaniddesakathā, jātiniddeso, para. 11 ⇒ 540. tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ — ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. so tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ. Visuddhi 2, 16. indriyasaccaniddeso, magganiddesakathā, para. 9 ⇒ 564. antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. samudayasacce chattiṃsa taṇhāvicaritāni. nirodhasaccaṃ asammissaṃ. maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. sammāvācāpadesena cattāri vacīsucaritāni. sammākammantāpadesena tīṇi kāyasucaritāni. sammājīvamukhena appicchatā santuṭṭhitā ca. sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo. AbhiS Byā Byā 3, 10. liṅgattayamissakanāmikapadamālā, para. 25 ⇒ pavana vanasaddā kadāci samānatthā kadāci bhinnatthā. te hi araññavācakatte samānatthā “te dhamme paripūrento, pavanaṃ pāvisiṃ tadā. saputto pāvisiṃ vanan”tiādīsu. yathākkamaṃ pana te vāyutaṇhāvanavācakatte bhinnatthā “paramaduggandhapavanavicarite. chetvā vanañca vanathaṃ, nibbanā hotha bhikkhavo”tiādīsu. Añña Añña 1, Vīsatigāthāvaṇṇanā, para. 13 ⇒ adesasappadesavisayā karuṇā viya bhagavato paññāpi idha nippadesasappadesavisayā niravasesā adhippetāti tassā katipayabhedadassanena nayato tadavasiṭṭhabhedā gahetabbāti dassento ‘‘paññāggahaṇena cā’ ’tiādimāha. Te pana sīlasamādhi paññāvimuttivimuttiñāṇadassana, dvācattālīsasatadukadhamma, bāvīsatitikadhamma, catusatipaṭṭhāna sammappadhāna iddhipāda sāmaññaphala ariyavaṃsādi, pañcagati pañcapadhāniyaṅgapañcaṅgikasamādhi indriya bala nissāraṇīyadhātu vimuttāyatana vimuttiparipācanīyadhammasaññādi, chasāraṇīyadhamma anussatiṭṭhāna agāravagārava nissāraṇiyadhātu satatavihāra anuttariya nibbedhabhāgiyapaññādi, sattāparihāniyadhamma ariyadhana bojjhaṅga sappurisadhammanijjaravatthu saññā dakkhiṇeyyapuggalakhīṇāsavabalādi, aṭṭhapaññāpaṭilābhahetu micchatta sammatta lokadhamma ariyānariyavohāra ārambhavatthu kusītavatthu akkhaṇa mahāpurisavitakka abhibhāyatana vimokkhādi, navayonisomanasikāramūladhammapārisuddhipadhāniyaṅga sattāvāsa āghātavatthu āghātapaṭivinaya saññānānatta anupubbavihārādi, dasanāthakaradhamma kasiṇāyatana akusalakammapatha kusalakammapatha micchatta sammatta ariyavāsa dasabalañāṇa asekkhadhammādi, ekādasamettānisaṃsa sīlānisaṃsa dhammatā buddhihetu, dvādasāyatanapaṭiccasamuppāda dhammacakkākāra, terasadhutaguṇa, cuddasabuddhañāṇa, pañcadasacaraṇavimuttiparipācanīyadhamma, soḷasaānāpānassati saccākāra suttantapaṭṭhāna, aṭṭhārasa buddhadhammadhātu bhedakaravatthu, ekūnavīsatipaccavekkhaṇa, catuvīsatipaccaya, aṭṭhavīsatisuttantapaṭṭhāna, paṇṇāsaudayabbayadassana, paropaṇṇāsakusaladhamma, dvāsaṭṭhidiṭṭhigata, aṭṭhasatataṇhāvicaritādibhedānaṃ dhammānaṃ paṭivijjhanadesanākārappavattā, ye ca catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇappabhedā, ye ca anantanayasamantapaṭṭhānapavicayadesanākārappavattā, ye ca anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayānusayacaritādivibhāvanākārappavattāti evaṃpakārā bhagavato paññāpabhedā, sabbepi idha ādi-saddena nayato saṅgayhantīti veditabbaṃ. Ko hi samattho bhagavato paññāya pabhede anupadaṃ niravasesato dassetuṃ. Teneva bhagavantaṃ ṭhapetvā paññavantānaṃ aggabhūto dhammasenāpatisāriputtattheropi buddhaguṇaparicchedanaṃ patianuyutto ‘‘apica me, bhante, dhammanvayo vidito’ti (dī. ni. 2.146) āhāti. Añña 1, Nidānakathāvaṇṇanā, , para. 19 ⇒ kādhikesuaṭṭhasu kilesasatesūti ‘‘jātimado’tiādinā ekakavasena āgatā tesattati, ‘‘kodho ca upanāho cā’tiādinā dukavasena chattiṃsa, ‘‘tīṇi akusalamūlānī’tiādinā tikavasena pañcādhikaṃ sataṃ, ‘‘cattāro āsavā’tiādinā catukkavasena chappaññāsa, ‘‘pañcorambhāgiyāni saṃyojanānī’tiādinā pañcakavasena pañcasattati, ‘‘cha vivādamūlānī’tiādinā chakkavasena caturāsīti, ‘‘satta anusayā’tiādinā sattakavasena ekūnapaññāsa, ‘‘aṭṭha kilesavatthūnī’tiādinā aṭṭhakavasena catusaṭṭhi, ‘‘nava āghātavatthūnī’tiādinā navakavasena ekāsīti, ‘‘dasa kilesavatthūnī’tiādinā dasakavasena sattati, ‘‘ajjhattikassuppādāya aṭṭhārasa taṇhāvicaritānī’’tiādinā aṭṭhārasakavasena aṭṭhasatanti evaṃ ekādhikesu aṭṭhasu kilesasatesu. Sesā tenavutādhikaṃ chasataṃ kilesā. Te brahmajālasuttāgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ honti. Añña 1, Nidānakathāvaṇṇanā, , para. 25 ⇒ taresanti taṇhāvicaritānaṃ ‘‘atītāni chattiṃsā’tiādinā atītādibhāvāmasanato. Khepaneti ariyamaggena samucchindane. ‘‘Diyaḍḍhakilesasahassaṃ khepetvā’ti hi vuttaṃ. Paramatthato atītādīnaṃ maggena appahātabbattā ‘‘atītādibhāvāmasanā aggahaṇaṃ khepane’ ’ti vuttaṃ. Yaṃ pana paṭṭhāne ‘‘dassanena pahātabbo dhammo dassanena pahātabbassa dhammassa anantarapaccayena paccayo’tiādinā tike, tathā dassanena pahātabbātītatikatike ‘‘atītā dassanena pahātabbā’tiādinā ca tīsu kālesu dassanādipahātabbavacanaṃ kataṃ, taṃ atītādīnaṃ saṃkiliṭṭhatāya apāyagamanīyatāya ca dassanapahātabbehi niratisayattā vuttanti daṭṭhabbaṃ. Añña 1, 3. Nikkhepakaṇḍaṃ, Dukanikkhepakathāvaṇṇanā, para. 2 ⇒ . Tasmiṃ tasmiṃ visaye cittaṃ saṃrañjatīti cittassa saṃrañjanaṃ. Taṇhāvicaritādīti ādi-saddena esanādayo saṅgahitā. Taṇhāya vipulatā visayavasena pavattivasena vā veditabbā. Aniccādisabhāvassa rūpādikassa niccādito gahaṇaṃ abhiniveso visesato taṇhāvasena hoti taṇhārahitāya diṭṭhiyā abhāvāti upacāravasena nimittassa kattubhāvamāha ‘‘niccādito gaṇhantī visaṃvādikā hotī’ ’ti. Pākaṭena saddena labbhamānattā yathārutaviññāyamānattā ca visattikāsaddassa visatasabhāvo ‘‘padhāno attho’ ’ti vutto. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso. Tena taṃ bādhayissāmī’tiādivasena (saṃ. ni. 1.151; mahāva. 33) mārena gahitatāya. Añña 3, Nāmarūpaparicchedo, 9. Navamo paricchedo, para. 18 ⇒ satthamadhiggayha, vicarittha mahāpathaṃ, Añña 7, (Dutiyo bhāgo), 17. Sattarasamo paricchedo, para. 14 ⇒ .Tikkhaṇasampattanti uppādaṭṭhitibhaṅgavasena khaṇattayapariyāpannaṃ. Paccuppannakhaṇādikanti khaṇa-saddādikaṃ paccuppannaṃ khaṇapaccuppannanti vuttaṃ hoti. Ekadvesantativārapariyāpannanti ettha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati, arūpasantati vā ‘‘ekadvesantativārā’ti veditabbā. ‘‘Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva taṃ pākaṭaṃ hoti, pubbeva tattha nisinnassa viya etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakādīnaṃ hatthavikāraṃ, ghaṇṭibherīādiākoṭanahatthavikārañca disvā na pana tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etthantare ekadvesantativārā veditabbā’ti (visuddhi. 2.416) evaṃ tāva majjhimabhāṇakattherā vadanti. Añña 8, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgo, Dasakaṃ, para. 2 ⇒ ārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti, iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti, yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 1 ⇒ dakavatthuvibhaṅgamātikāya panāyaṃ nikkhepaparicchedena saddhiṃ atthato vinicchayo. Mātikāya hi ādito tāva – jātimadotiādayo tesattati ekakā nikkhittā, tato kodho ca upanāho cātiādayo aṭṭhārasa dukā, akusalamūlādayo pañcatiṃsa tikā, āsavacatukkādayo cuddasa catukkā, orambhāgiyasaṃyojanādayo pannarasa pañcakā, vivādamūlādayo cuddasa chakkā, anusayādayo satta sattakā, kilesavatthuādayo aṭṭha aṭṭhakā, āghātavatthuādayo nava navakā, kilesavatthuādayo satta dasakā, channaṃ aṭṭhārasakānaṃ vasena aṭṭhasatataṇhāvicaritāni ca yathākkamaṃ nikkhipitvā ante dvāsaṭṭhi diṭṭhigatāni brahmajālasutte atidassitānīti sabbānipi tesaṭṭhiadhikāni aṭṭhakilesasatāni nikkhittānīti veditabbāni. Ayaṃ tāva nikkhepaparicchedo. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 32 ⇒ ārasakesu taṇhāvicaritānīti taṇhāsamudācārā taṇhāpavattiyo. Ajjhattikassupādāyāti ajjhattikaṃ khandhapañcakaṃ upādāya. Idaṃ hi upayogatthe sāmivacanaṃ. Tattha ‘‘asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, tathā bhavissanti, itthaṃ bhavissanti, evaṃ bhavissanti, aññathā bhavissanti hoti, tathā asmīti, sātasmīti hoti, tathā siyanti, itthaṃ siyanti, evaṃ siyanti, aññathā siyanti hoti, tathā apāhaṃ siyanti, apāhaṃ itthaṃ siyanti, apāhaṃ evaṃ siyanti, apāhaṃ aññatā siyanti hotī’ti evaṃ vuttāni imāni ajjhattikassupādāya aṭṭhārasa taṇhāvicaritāni nāma. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 33 ⇒ ha asmīti hotīti ajjhattikesu khandhapañcakesu samūhato ‘‘ahamasmī’ti gahaṇe satīti attho. Evaṃ pana gahaṇe sati tato paraṃ anupanidhāya, upanidhāya vāti dvidhā gahaṇaṃ hoti. Tattha anupanidhāyāti aññaṃ ākāraṃ anupanidhāya anupagamma sakabhāvamevārammaṇaṃ katvā itthasmīti hoti. Tassa ‘‘khattiyādīsu idaṃpakāro ahan’ti taṇhāmānadiṭṭhivasena gahaṇaṃ hotīti attho. Upanidhāya gahaṇaṃ pana duvidhaṃ hoti samato ca asamato ca. Tattha samato gahaṇaṃ evasmīti idaṃ, tassa yathā ayaṃ khattiyo, brāhmaṇādayo vā devamanussarūpīarūpiādayo vā, evamahamasmīti attho. Aññathāsmīti idaṃ pana asamato gahaṇaṃ, tassa yathā ime khattiyādayo, tato aññathā ahaṃ hīno vā adhiko vāti attho. Imāni tāva paccuppannavasena cattāri taṇhāvicaritāni, bhavissantiādīni pana cattāri anāgatavasena vuttāni. Tesaṃ purimacatukke vuttanayavasena attho veditabbo. Tattha asmītiādidvayaṃ sassatucchedaggāhavasena vuttaṃ. Tattha hi asmīti sassataṃ, sīdatīti sātaṃ, asassataṃ, ito parāni siyantiādīni cattāri saṃsayaparivitakkavasena vuttāni. Apāhaṃ siyantiādīni cattāri ‘‘api nāmāhaṃ bhaveyyan’ti evaṃ pavattapatthanākappanavasena vuttānīti daṭṭhabbaṃ. Aṭṭhārasakaṃ paṭhamaṃ. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 34 ⇒ ye bāhirassupādāyāti bāhiraṃ khandhapañcakaṃ upādāya. Tattha ‘‘iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hotī’tiādinā anantare vuttanayena bāhirassupādāya aṭṭhārasa taṇhāvicaritānīti veditabbāni. ‘‘Iminā’ti padamattameva hettha purimehi viseso. Tattha imināti iminā bāhirena rūpena vā…pe… viññāṇena vāti attho. Tattha ca chattakhaggabījaniannapānadhanadhaññādiupakaraṇavasena bāhiraṃ rūpaṃ veditabbaṃ. Dāsadāsiñātiparijanahatthiassādiupakaraṇavasena vedanādayo veditabbā. Imehi bāhirehi rūpādīhi ‘‘itthasmīti evasmī’tiādinā sabbattha yojanā veditabbā. Aṭṭhārasakaṃ dutiyaṃ. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 35 ⇒ esu pana tadekajjhaṃ abhisaṃyūhitvātiādīsu tadubhayaṃ aṭṭhārasakaṃ ekato yojetvā chattiṃsataṇhāvicaritāni honti, evaṃ ekekassa puggalassa atītakāle dvinnaṃ aṭṭhārasakānaṃ vasena chattiṃsa, tathā anāgate chattiṃsa honti. Paccuppanne pana ekassa yathālābhavasena tānipi labbhanti, sabbasattānaṃ vasena paccuppannepi chattiṃsa labbhanti. Iti evaṃ vuttena pakārena taṃ sabbaṃ ekato katvā sabbasattānaṃ kālattayepi channaṃ aṭṭhārasakānaṃ vasena aṭṭhasataṃ taṇhāvicaritāni hontīti attho. Aṭṭhataṇhāvicaritasataṃ hotīti etthāpi evameva attho daṭṭhabbo. Añña 9, 2. Vibhaṅgamātikā, Khuddakavatthuvibhaṅgamātikatthavaṇṇanā, para. 36 ⇒ āvicaritāni niṭṭhitāni. MN

MN 22 explored by the mind like this: ‘This is mine...

MN 22

yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;	whatever is seen, heard, thought, cognized, searched, and explored by the mind like this: ‘This is mine, I am this, this is my self.’

SN

SN 24.1 explored by the mind: is that permanent or impermanent?

SN 24.1

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.2 explored by the mind: is that permanent or impermanent?”

SN 24.2

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.3 explored by the mind: is that permanent or impermanent?”

SN 24.3

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.4 explored by the mind: is that permanent or impermanent?”

SN 24.4

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.5 explored by the mind: is that permanent or impermanent?”

SN 24.5

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.6 explored by the mind: is that permanent or impermanent?”

SN 24.6

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.7 explored by the mind: is that permanent or impermanent?”

SN 24.7

“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?	“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”

SN 24.8 explored by the mind: is that permanent or impermanent?”

SN 24.8

SN 3, 3. diṭṭhisaṃyuttaṃ, 1. sotāpattivaggo, 8. mahādiṭṭhisuttaṃ SN 24.8, para. 2 ⇒ bhagavaṃmūlakā no, bhante, dhammā. pe. “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘sattime kāyā akaṭā, akaṭavidhā. pe. sukhadukkhaṃ palentī’ti. vedanāya sati. pe. saññāya sati. saṅkhāresu sati. viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘sattime kāyā akaṭā, akaṭavidhā. pe. sukhadukkhaṃ palentī’”ti. “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. pe. “yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘sattime kāyā akaṭā akaṭavidhā. pe. sukhadukkhaṃ palentī’”ti? “no hetaṃ, bhante”. “yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante. pe. api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘sattime kāyā akaṭā akaṭavidhā. pe. nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti? “no hetaṃ, bhante”.

SN 24.9 explored by the mind: is that permanent or impermanent?”

SN 24.9

SN 3, 3. diṭṭhisaṃyuttaṃ, 1. sotāpattivaggo, 9. sassatadiṭṭhisuttaṃ SN 24.9, para. 2 ⇒ “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. pe. vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘sassato loko’ti? “no hetaṃ, bhante”. “vedanā. saññā. saṅkhārā. viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante. pe. api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘sassato loko’”ti? “no hetaṃ, bhante”. “yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. “yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “dukkhaṃ, bhante”. “yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘sassato loko’”ti? “no hetaṃ, bhante”.

SN 24.10 explored by the mind: is that permanent or impermanent?”

SN 24.10

SN 3, 3. diṭṭhisaṃyuttaṃ, 1. sotāpattivaggo, 10. asassatadiṭṭhisuttaṃ SN 24.10, para. 1 ⇒ 215. sāvatthinidānaṃ. “kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘asassato loko’”ti? bhagavaṃmūlakā no, bhante, dhammā. pe. “rūpe kho, bhikkhave, sati. pe. viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. pe. api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — asassato lokoti? “no hetaṃ, bhante”. “yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante. pe. api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘asassato loko’”ti? “no hetaṃ, bhante”.

SN 24.18 explored by the mind: is that permanent or impermanent?”

SN 24.18

SN 3, 3. diṭṭhisaṃyuttaṃ, 1. sotāpattivaggo, 18. nevahotinanahotitathāgatosuttaṃ SN 24.18, para. 2 ⇒ “taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. pe. vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘neva hoti, na na hoti tathāgato paraṃ maraṇā”ti? “no hetaṃ, bhante”. “yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “aniccaṃ, bhante”. “yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “dukkhaṃ, bhante”. “yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya — ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? “no hetaṃ, bhante”.

anu-vicara: walking and wandering for exercise

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walking and wandering for exercise … anu-caṅkamamāno anu-vicaramāno

all the suttas where these two words appear together. caṅkama = walking meditation.

AN 3.35, AN 5.58, AN 9.3

AN 3.35 atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. AN 5.58 tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; AN 9.3 addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ.

DN 13

DN 13 52.. atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi.

KN Sn 3.7, 3.9, KN Ud 4.1

KN Sn 3.7 atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. KN Sn 3.9 atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā udapādi — “kathaṃ, bho, brāhmaṇo hotī”ti? KN Ud 4.1 addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ.

KN Vv

KN Vv, 1. itthivimānaṃ, 2. cittalatāvaggo, 5. bhadditthivimānavatthu (KN 6.22), para. 29 ⇒ sayaṃ pabhā anuvicarāmi nandanaṃ. KN Vv, 1. itthivimānaṃ, 2. cittalatāvaggo, 5. bhadditthivimānavatthu (KN 6.22), para. 32 ⇒ katāvāsā katakusalā tato cutā, sayaṃ pabhā anuvicarāmi nandanaṃ. KN Vv, 1. itthivimānaṃ, 2. cittalatāvaggo, 5. bhadditthivimānavatthu (KN 6.22), para. 35 ⇒ katāvāsā katakusalā tato cutā, sayaṃ pabhā anuvicarāmi nandanan”ti.

MN 18, 35 36 37 39 54 75 77 89 92 94 98 125 130 136

18 daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. 35 addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. disvāna yenāyasmā assaji tenupasaṅkami; 36 atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. 37 atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti — 39 tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi . MN 54 walking and wandering potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; MN 75 walking and wandering atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; MN 77 tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; MN 89 addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni MN 92 atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anu-caṅkamamāno anu-vicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. MN 94 atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. MN 98 atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā udapādi — MN 125 atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; MN 130 “seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; MN 136 atha kho potaliputto paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami;

example: MN 94 anu-vicara: wandering around walking exercise, cankama = walking meditation

atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami.	As he was [158] walking and wandering for exercise, he came to the Khemiya Mango Grove.
tena kho pana samayena āyasmā udeno abbhokāse caṅkamati.	At the time the venerable Udena was walking up and down in the open.

SN 35.115, SN 46.6

SN 35.115 upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti — SN 46.6 tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti — ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi.

Misc.

unsorted passages
	kāmānametaṃ nissaraṇaṃ (5)
	DN
	DN 3, 11. dasuttarasuttaṃ, tayo dhammā (DN 34.4), para. 8 ⇒
	(cha) “katame tayo dhammā duppaṭivijjhā? tisso nissaraṇiyā dhātuyo — kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. ime tayo dhammā duppaṭivijjhā.
	MN
	SN
	AN
	KN
	KN It, 3. tikanipāto, 3. tatiyavaggo, 3. nissaraṇiyasuttaṃ (KN 4.72), para. 2 ⇒
	“tisso imā, bhikkhave, nissaraṇiyā dhātuyo. katamā tisso? kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ — imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati —
	KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 1. sutamayañāṇaniddeso, para. 93 ⇒
	24. dve pahānāni — samucchedappahānaṃ, paṭippassaddhippahānaṃ. samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. tīṇi pahānāni — kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ; rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ; yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. nekkhammaṃ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. āruppaṃ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. nirodhaṃ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. cattāri pahānāni dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto pajahati; samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhanto pajahati; nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto pajahati; maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto pajahati. pañca pahānāni — vikkhambhanappahānaṃ, tadaṅgappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānaṃ. vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato; samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṃ.
	KN Paṭis, 3. paññāvaggo, 10. mātikākathā, para. 10 ⇒
	nekkhammanti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nekkhammaṃ. byāpādassa abyāpādo nekkhammaṃ. thinamiddhassa ālokasaññā nekkhammaṃ . pe . sabbakilesānaṃ arahattamaggo nekkhammaṃ.
	KN Paṭis, 3. paññāvaggo, 10. mātikākathā, para. 11 ⇒
	nissaraṇanti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. kāmacchandassa nekkhammaṃ nissaraṇaṃ. byāpādassa abyāpādo nissaraṇaṃ . pe . sabbakilesānaṃ arahattamaggo nissaraṇaṃ.
	#N/A!
	SN 24.76 (why "live on" instead of explore?)
	Endowed with the seven gems, Sattaratanasampannā,
	7.2and trained in the three trainings, Tīsu sikkhāsu sikkhitā;
	7.3the great heroes live on, Anuvicaranti mahāvīrā,
	7.4with fear and terror given up. Pahīnabhayabheravā.
	walking bowl in hand
	SN 22.80
	6.1“Mendicants, this relying on alms is an extreme way to live. “Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. 6.2The world curses you: ‘You beggar, walking bowl in hand!’ Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti.
	KN It, 3. tikanipāto, 5. pañcamavaggo, 2. jīvikasuttaṃ (KN 4.91), para. 2 ⇒
	“antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. abhisāpoyaṃ, bhikkhave, lokasmiṃ — ‘piṇḍolo vicarasi pattapāṇī’ti.
	misc
	KN Thī, 14. tiṃsanipāto (KN 9.71), para. 26 ⇒
	“tapanīyakatāva dhītikā, vicarasi cittalateva accharā.
	KN Thī, 5. pañcakanipāto, 6. mittākāḷītherīgāthā (KN 9.43), para. 3 ⇒
	vicariṃhaṃ tena tena, lābhasakkāraussukā.
	DN 21
	2.9.1My wishes unfulfilled, Apariyositasaṅkappo,
	2.9.2doubting and uncertain, vicikiccho kathaṅkathī;
	2.9.3I wandered for such a long time, Vicariṃ dīghamaddhānaṃ,
	2.9.4in search of the Realized One. anvesanto tathāgataṃ.
	wander/anu-vicara without paired with "cankama"
	AN 3.37
	“On the eighth day of the fortnight, mendicants, the ministers and counselors of the Four Great Kings wander about the world, thinking: “Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti:
	---------------------------
	wander village to village
	SN 8.12
	2.1“We used to wander, drunk on poetry, “Kāveyyamattā vicarimha pubbe,
	2.2village to village, town to town. Gāmā gāmaṃ purā puraṃ;
	2.3Then we saw the Buddha, Athaddasāma sambuddhaṃ,
	2.4and faith arose in us. Saddhā no upapajjatha.
	KN Th, 21. mahānipāto (KN 8.264), para. 135 ⇒
	“kāveyyamattā vicarimha pubbe, gāmā gāmaṃ purā puraṃ.
	KN Thī, 13. vīsatinipāto, 3. cāpātherīgāthā (KN 9.68), para. 45 ⇒
	gāmena gāmaṃ vicarimha, nagare rājadhāniyo.
	KN Snp 3.2
	♦ raṭṭhā raṭṭhaṃ vicarissaṃ,
	I will go about, from kingdom to kingdom,
	sāvake vinayaṃ puthū.
	training many disciples.
	Snp 1.9
	KN Sn, 1. uragavaggo, 9. hemavatasuttaṃ (KN 5.9), para. 102 ⇒
	“te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ.
	SN 1, 10. yakkhasaṃyuttaṃ, 12. āḷavakasuttaṃ (SN 10.12), para. 26 ⇒
	“so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ.
	KN Sn, 1. uragavaggo, 10. āḷavakasuttaṃ (KN 5.10), para. 41 ⇒
	“so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ.
	KN Ap.1, (paṭhamo bhāgo), 1. buddhavaggo, 3-6. upālittherāpadānaṃ (KN 10.8), para. 459 ⇒
	“so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ.
	KN Ap.1, (paṭhamo bhāgo), 42. bhaddālivaggo, 8. yāgudāyakattherāpadānaṃ (KN 10.420), para. 50 ⇒
	“so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ.
	Snp 2.14
	♦ 388.
	♦ “no ve vikāle vicareyya bhikkhu,
	A monk should surely not wander
	gāme ca piṇḍāya careyya kāle.
	at the wrong time.
	♦ akālacāriñhi sajanti saṅgā,
	He should go for alms in the village
	tasmā vikāle na caranti buddhā.
	at the right time.
	For attachments get attached to one going
	at the wrong time.
	That’s why they don’t wander at the wrong time,
	the awakened.
	wander world
	KN Sn, 4. aṭṭhakavaggo, 9. māgaṇḍiyasuttaṃ (KN 5.47), para. 46 ⇒
	“yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo.
	♦ 851.
	♦ “yehi vivitto vicareyya loke,
	Those things
	na tāni uggayha vadeyya nāgo.
	aloof from which
	♦ jalambujaṃ VAR kaṇḍakaṃ vārijaṃ yathā,
	he should go about in the world:
	-------------------------
	AN 5.34
	they wander radiant in the Garden of Delight.
	Sayaṃpabhā anuvicaranti nandanaṃ;
	10.3There they delight, rejoice, and enjoy themselves,
	Te tattha nandanti ramanti modare,
	MN 85 vicara/wander
	MN 2, 4. rājavaggo, 5. bodhirājakumārasuttaṃ (MN 85.1), para. 44 ⇒
	satthavāha aṇaṇa, vicara loke.
	AN 4.199 craving-currents/verbalizations
	sujato follows bodhi with vicara = current, thanissaro has "verbalizations":
	3.1What are the eighteen currents of craving that derive from the interior? Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? 3.2When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
	Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.
	#N/A!
	pa-vicarato dhamma-vicaya-sambojjhanga
	SN 5, 2. bojjhaṅgasaṃyuttaṃ, 1. pabbatavaggo, 3. sīlasuttaṃ (SN 46.3), para. 2 ⇒
	“yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. so tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.
	SN 5, 2. bojjhaṅgasaṃyuttaṃ, 1. pabbatavaggo, 3. sīlasuttaṃ (SN 46.3), para. 3 ⇒
	“yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.
	SN 5, 2. bojjhaṅgasaṃyuttaṃ, 6. sākacchavaggo, 2. pariyāyasuttaṃ (SN 46.52), para. 11 ⇒
	“yadapi, bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo. ‘dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
	SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 3. paṭhamāanandasuttaṃ (SN 54.13), para. 10 ⇒
	“so tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati. yasmiṃ samaye, ānanda, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati — dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
	SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 6. dutiyabhikkhusuttaṃ (SN 54.16), para. 10 ⇒
	“so tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati. yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati — dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
	#N/A!
	vicara loke
	DN 2, 1. mahāpadānasuttaṃ, brahmayācanakathā (DN 14.12), para. 23 ⇒
	satthavāha aṇaṇa vicara loke.
	MN 1, 3. opammavaggo, 6. pāsarāsisuttaṃ (MN 26.1), para. 48 ⇒
	satthavāha aṇaṇa vicara loke.
	MN 2, 4. rājavaggo, 5. bodhirājakumārasuttaṃ (MN 85.1), para. 44 ⇒
	satthavāha aṇaṇa, vicara loke.
	SN 1, 6. brahmasaṃyuttaṃ, 1. paṭhamavaggo, 1. brahmāyācanasuttaṃ (SN 6.1), para. 19 ⇒
	satthavāha anaṇa vicara loke.
	SN 1, 11. sakkasaṃyuttaṃ, 2. dutiyavaggo, 7. buddhavandanāsuttaṃ (SN 11.17), para. 3 ⇒
	pannabhāra anaṇa vicara loke.
	SN 1, 11. sakkasaṃyuttaṃ, 2. dutiyavaggo, 7. buddhavandanāsuttaṃ (SN 11.17), para. 8 ⇒
	satthavāha anaṇa vicara loke.
	#N/A!
	vicarante loke
	AN 4, 2. dutiyapaṇṇāsakaṃ, (6) 1. puññābhisandavaggo, 7. suppavāsāsuttaṃ (AN 4.57), para. 10 ⇒
	ye vedajātā vicaranti loke.
	KN Sn, 3. mahāvaggo, 4. sundarikabhāradvājasuttaṃ (KN 5.30), para. 44 ⇒
	“asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni.
	KN Sn, 3. mahāvaggo, 5. māghasuttaṃ (KN 5.31), para. 18 ⇒
	“ye ve asattā vicaranti loke, akiñcanā kevalino yatattā.
	KN Sn, 3. mahāvaggo, 5. māghasuttaṃ (KN 5.31), para. 54 ⇒
	“ye attadīpā vicaranti loke, akiñcanā sabbadhi vippamuttā.
	KN Sn, 4. aṭṭhakavaggo, 9. māgaṇḍiyasuttaṃ (KN 5.47), para. 54 ⇒
	saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭayantā vicaranti loke”ti.
	KN Sn, 4. aṭṭhakavaggo, 11. kalahavivādasuttaṃ (KN 5.49), para. 11 ⇒
	“piyā su lokasmiṃ kutonidānā, ye cāpi lobhā vicaranti loke.
	KN Sn, 4. aṭṭhakavaggo, 11. kalahavivādasuttaṃ (KN 5.49), para. 14 ⇒
	“chandānidānāni piyāni loke, ye cāpi lobhā vicaranti loke.
	KN Vv, 1. itthivimānaṃ, 3. pāricchattakavaggo, 6. daddallavimānavatthu (KN 6.34), para. 79 ⇒
	“etādisaṃ yaññamanussarantā, ye vedajātā vicaranti loke.
	KN Vv, 1. itthivimānaṃ, 4. mañjiṭṭhakavaggo, 6. vihāravimānavatthu (KN 6.44), para. 77 ⇒
	“etādisaṃ yaññamanussarantā, ye vedajātā vicaranti loke.
	#N/A!
	DN 2, 1. mahāpadānasuttaṃ, brahmayācanakathā (DN 14.12), para. 23 ⇒
	satthavāha aṇaṇa vicara loke.
	DN 2, 8. sakkapañhasuttaṃ, somanassapaṭilābhakathā (DN 21.8), para. 24 ⇒
	vicariṃ dīghamaddhānaṃ, anvesanto tathāgataṃ.

sc post
	https://discourse.suttacentral.net/t/difference-between-vicara-and-vicara/10129/10
	But if we go by KN Pe commentary on first jhana, it definitely supports the “explore” sense. See last line especially, where carati is used to explain what “vicāra” does. And the simile they give, of vitakka is like first recognizing whether a person is a man or woman, and then vicāra “explores/evaluates/ponders” that person’s ethical/sīla qualities. That simile is practically a literal short hand implementation of SN 46.2 dhamma-vicaya-sambojjhanga nutriments: (sila = discriminating kusala/akusala, savajja/anavajja, etc.)
	Abhidhamma agrees with my observation that there doesn’t seem to be any real difference between upa-vicara and anu-vicara. Even just plain “cara” , “searching”, seems to just borrow from the physical world of walking/wandering/exploring/searching.
	abhidhamma line from first and second jhana commentary, on what V&V’s vicāra means:
	yo cāro vicāro anuvicāro upavicāro
	That which is searching, examining, constant examining,

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