Upekkha🛆👁 without V&V💭 : manas-ān-upekkhitā

Follow up to article:

• V&V💭 &U🛆👁: anu-vitakka, anu-vicara, anu-upekkha...

In the above context, upekkha, V&V were all working together in samadhi and jhana context. Here, is very similar to the V&V&U scenario, it’s an oral tradition, requiring samadhi to hear, memorize with sati, think about with upekkha. Remember upekkha is upa+ikkhati (to look, observe, inspect, scrutinize). It doesn't suddenly stop doing that and become a passive frozen equanimity in 3rd and 4th jhana. The four jhanas are not frozen trances.

STED ☸Dhamma beautiful in beginning, middle, end

Puna caparaṃ, āvuso, bhikkhu	"Furthermore, friends, a monk
bahu-s-suto hoti	{is one who has} {heard & learned}-much,
suta-dharo	(that which he has) heard-(he)-remembers,
suta-sannicayo.	(that which he has) heard-(he)-accumulates.
Ye te ☸dhammā	Those ☸Dhamma-[teachings]
ādi-kalyāṇā	(in the) beginning - (they are) - beautiful,
majjhe-kalyāṇā	(in the) middle - (they are) - beautiful,
pariyosāna-kalyāṇā	(in the) end - (they are) - beautiful,
s-ātthā sabyañjanā	meaningful (and) well-phrased,
kevala-paripuṇṇaṃ pari-suddhaṃ	{describing a} perfectly-complete, entirely-pure
brahma-cariyaṃ abhi-vadanti,	holy-life {**********},
tathārūpāssa ☸dhammā	(in) such ☸Dhamma-[teachings]
bahus-sutā honti	(which they've) {heard & learned}-much,
dhātā	remembering (them),
vacasā paricitā	(through) vocal-recitation practiced,
manas-ān-upekkhitā	mentally-scrutizing (them),
diṭṭhiyā su-p-paṭividdhā.	(and by) view well-penetrated."

manasānupekkhitā diṭṭhiyā (29 occurrrences)

saṅgītisuttaṃ, dasakaṃ (DN 33.13), para. 3 ⇒
dasuttarasuttaṃ, aṭṭha dhammā (DN 34.9), para. 6 ⇒
sekhasuttaṃ (MN 53.1), para. 7 ⇒
gopakamoggallānasuttaṃ (MN 108.1), para. 11 ⇒
mahāsuññatasuttaṃ (MN 122.1), para. 14 ⇒
sīlavantasuttaṃ (AN 5.87), para. 1 ⇒
therasuttaṃ (AN 5.88), para. 2 ⇒
therasuttaṃ (AN 5.88), para. 4 ⇒
sutadharasuttaṃ (AN 5.96), para. 1 ⇒
cātuddisasuttaṃ (AN 5.109), para. 1 ⇒
yassaṃdisaṃsuttaṃ (AN 5.134), para. 3 ⇒
dutiyapatthanāsuttaṃ (AN 5.136), para. 4 ⇒
piyasuttaṃ (AN 5.232), para. 2 ⇒
vitthatadhanasuttaṃ (AN 7.6), para. 6 ⇒
paññāsuttaṃ (AN 8.2), para. 5 ⇒
paññāsuttaṃ (AN 8.2), para. 13 ⇒
paṭhamanāthasuttaṃ (AN 10.17), para. 2 ⇒
dutiyanāthasuttaṃ (AN 10.18), para. 3 ⇒
ubbāhikāsuttaṃ (AN 10.33), para. 1 ⇒
upasampadāsuttaṃ (AN 10.34), para. 1 ⇒
kusinārasuttaṃ (AN 10.44), para. 5 ⇒
bhaṇḍanasuttaṃ (AN 10.50), para. 5 ⇒
adhimānasuttaṃ (AN 10.86), para. 8 ⇒
āhuneyyasuttaṃ (AN 10.97), para. 3 ⇒
subhūtisuttaṃ (AN 11.14), para. 5 ⇒
subhūtisuttaṃ (AN 11.14), para. 17 ⇒
KN Nidd II, khaggavisāṇasutto, tatiyavaggo, para. 36 ⇒
bahussutaṃ dhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. dhammadharanti dhammaṃ dhārentaṃ — suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti — bahussutaṃ dhammadharaṃ bhajetha.
KN Nidd II, khaggavisāṇasutto, catutthavaggo, para. 61 ⇒
aneḷamūgo sutavā satīmāti. aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti — aneḷamūgo sutavā satīmā.
KN Peṭ, 2. sāsanapaṭṭhānadutiyabhūmi, , para. 48 ⇒
sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. no ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. no ce gilāno pappoti, maraṇakālasamaye pappoti. no ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. no ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.

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MN 122 slight variation on above pericope

♦ 192. “na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu VAR. taṃ kissa hetu? dīgharattassa VAR hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā — evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.

“Ānanda, it’s not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Ānanda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: It’s for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him.