This is a great topic, not just for vicaara but both V&V (vitakka & vicara) as well.
I’m completely baffled by Bhante Sujato’s translation for V&V as well.
Even Theravada Abhidhamma vibhanga supports a straightforward understanding of V&V as read in MN 19, MN 20, and an excellent definition in KN Pe. It’s only in Vism., where they deviate from early Theravada Ab., creating an access concentration, redefining jhana and what V&V means in jhana as opposed to access concentration.
KN Pe is a great little summary. Vitakka is a directed thought, and vicara is an exploration of that same directed thought.
I suspect Bhante Sujato is not going to want to address this topic at this time. He has a lot on his plate, and it’s a big topic. but I hope he has it on the back burner to support his translation with EBT evidence at some point in the future. When you consider all the pieces of EBT evidence, the difference between directed and undirected samadhi, how V&V gradually drops out in AN 8.63 and MN 128, how noble silence is not first jhana, but second jhana, then it’s clear V&V means the same thing in first jhana as it does everywhere else (outside of jhana). Early Theravada agrees, and AFAIK also the agamas, representing other EBT schools. If V&V is different in first jhana as Vism. redefines it, then first jhana, not second jhana would be the cutoff point for “noble silence”. How could Vism’s first jhana not be “noble silence”. Imagine a scenario where the Buddha is scolding the monks, “hey you guys in first jhana, your wobbly V&V grabbing on to the visual nimitta is making loud squeaking noises! It’s really annoying! hurry up and get second jhana!”
and if vism. was correct that “vicara = sustained application of mind”, then how could it drop out after first jhana for the higher jhanas and samadhi’s? The mind is still sustained, applied, connected to the meditation object after first jhana. How could it not be? Only vitakka would need dropping out. They might say, “well because ekaggata is there, so vicara is no longer needed.” But then you say, “why is ekaggata said to be in first jhana as well?” It becomes a big convoluted mess trying to make the rest of the EBT fit around this.
I’ve been doing a detailed pali/english audit of all the passages in the EBT that I can find on V&V in first jhana especially, and all support the straightforward definition below.
KN Pe: Peṭakopadesa 7.72, 1st jhāna commentary
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♦ tattha a-lobhassa pāripūriyā nekkhamma-vitakkaṃ vitakketi. |
Here, for non-greed fulfillment, renunciation-thoughts (he) thinks. |
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tattha a-dosassa pāripūriyā abyāpāda-vitakkaṃ vitakketi. |
for non-hatred fulfillment, renunciation-thoughts (he) thinks. |
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tattha a-mohassa pāripūriyā avihiṃsā-vitakkaṃ vitakketi. |
for non-delusion fulfillment, renunciation-thoughts (he) thinks. |
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tattha a-lobhassa pāripūriyā vivitto hoti kāmehi. |
“Here, for fulfilling non-passion he is secluded from sensual pleasures. |
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tattha a-dosassa pāripūriyā |
Here, for fulfilling non-aggression and |
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a-mohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, |
fulfilling non-delusion he is secluded from unskillful phenomena. |
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savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ |
And so he enters and remains in the first jhāna, |
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paṭhamaṃ jhānaṃ upasampajja viharati. |
which includes directed thought and evaluation, as well as joy and pleasure born of seclusion. |
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♦ vitakkāti tayo vitakkā — |
Directed thought: There are three kinds of directed thought, namely |
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nekkhammavitakko |
the thought of renunciation, |
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abyāpādavitakko |
the thought of non-aversion, |
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avihiṃsāvitakko. |
and the thought of harmlessness. |
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tattha paṭham-ābhinipāto vitakko, |
Here, directed thought is the first instance |
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paṭiladdhassa vicaraṇaṃ vicāro. |
while evaluation is the evaluation of what is thereby received. |
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yathā puriso dūrato purisaṃ passati āgacchantaṃ, |
Just as when a man sees someone approaching in the distance |
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na ca tāva jānāti eso itthīti vā purisoti vā |
he does not yet know whether it is a woman or a man, |
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yadā tu paṭilabhati itthīti vā purisoti vā |
but when he has received [the apperception] that “it is a woman” or “it is a man” or |
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evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā |
that “it is of such color” or that “it is one of such shape,” |
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ime vitakkayanto uttari upaparikkhanti |
then when he has thought this he further scrutinizes, |
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kiṃ nu kho ayaṃ sīlavā udāhu dussīlo |
“How then, is he ethical or unethical, |
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aḍḍho vā duggatoti vā. |
rich or poor?” |
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evaṃ vicāro |
This is examination. |
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vitakke appeti, |
With directed thought he fixes. |
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vicāro cariyati ca anuvattati ca. |
With examination he moves about and turns over [what has been thought].” |