KN Mil 3.3.13-14: KN: Milinda-pañha vitakka and vicara supports correct EBT definition of "directed-thought and evaluation"

The original meaning of "appana" (applying, fixing upon), is the "directed" part of vitakka's "directed-thought". It's "fixing" the mind upon a kusala skillful Dharma thought, instead of the evil akusala thoughts that it tends to gravitate towards.

So when early Abhidharma talks about "appana" as part of vitakka's definition, and "appana samadhi" such as vimutti-magga, appana samadhi means one is fixed in kusala perceptions and/or thoughts, as opposed to being constantly drawn towards akusala thoughts in the province of 5 hindrances.

In Vism., appana samadhi gets redefined as the mind going into a predetermined time of frozen stupor, and one only has a single perception that does not change until one emerges from that frozen stupor. 

Here in KN Mil, you can see vitakka retains the original correct meaning of directing ones thoughts towards kusala thoughts, as opposed to akusala thoughts. Very similar to MN 20's first simile of the carpenter.

At least it works that way when vitakka is  translated correctly. If you plug in the wrong vitakka translation/interpretation from Vism., the simile is vague and general enough you could interpret it to support Vism's corrupted meaning of vitakka.

3.3.13. directed-thought 13. Vitakka-lakkhaṇa-pañha

13. Vitakka-lakkhaṇa-pañha	3.3.13. directed-thought
“Bhante nāgasena, kiṃ-lakkhaṇo vitakko”ti?	‘What is the distinguishing characteristic, Ven. Nāgasena, of directed-thought (Vitakka)?
“Appanā-lakkhaṇo, mahā-rāja, vitakko”ti.	‘applying-and-fixing-upon, great-king, (is what) directed-thought (does).’
“Opammaṃ karohī”ti.	‘Give me an illustration.’
“Yathā, mahārāja, vaḍḍhakī suparikammakataṃ dāruṃ sandhismiṃ appeti;	‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood.
evameva kho, mahārāja, appanā-lakkhaṇo vitakko”ti.	Thus is it that the applying-and-fixing-upon is the distinguishing characteristic of directed-thought.’
“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’
Vitakka-lakkhaṇa-pañho terasamo.

3.3.14. evaluation 14. Vicāra-lakkhaṇa-pañha

14. Vicāra-lakkhaṇa-pañha	3.3.14. evaluation
“Bhante nāgasena, kiṃ-lakkhaṇo vicāro”ti?	‘What is the distinguishing characteristic, Ven. Nāgasena, of evaluation (Vicāra)?’
“Anumajjana-lakkhaṇo, mahā-rāja, vicāro”ti.	‘Threshing out again and again, great-king, (is what) evaluation (does).’
“Opammaṃ karohī”ti.	‘Give me an illustration.’
“Yathā, mahārāja, kaṃsathālaṃ ākoṭitaṃ pacchā anuravati anusandahati ,	‘It is like the case of the copper vessel, which, when it is being beaten into shape , makes a sound again and again as it gradually gathers shape.
yathā, mahārāja, ākoṭanā, evaṃ vitakko daṭṭhabbo.	The beating into shape is to be regarded as 'directed-thought',
Yathā anuravanā , evaṃ vicāro daṭṭhabbo”ti.	and the sounding again and again as 'evaluation'.
---	Thus is it, great king, that threshing out again and again is the mark of evaluation.’
“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’
Vicāralakkhaṇapañho cuddasamo.	Here ends the Third Chapter.
Vicāravaggo tatiyo.
Imasmiṃ vagge cuddasa pañhā.



Analysis of 3.14

Now Vicara is even more interesting. It gives two similes.

1. The first simile is 'threshing'. The meaning of thresh, is to to use a flail to beat plants and separate the seed/grain from the plant. In other words, the directed thought of vitakka is like the plant, and vicara's 'evaluation' is drawing out the nutritious meaning/seed from the plant. Very much in agreement with KN Pe definitions of V&V. Vitakka fixes upon a line of kusala thinking, vicara's evaluation draws deeper meaning out of vitakka's directed thought. 

2. The second simile is of 'vicara' being the sound that results from vitakka's beating of the bronze vessel. Again, this is to show the close connection between vitakka and vicara. vicara is not a separate unrelated train of thought, it's something we're trying to extract a deeper meaning connected to the original vitakka directed-thought. 

So both of these 2 similes for vicara, especially the first one, strongly support correct EBT translation and interpretation of V&V.

Do they also support the corrupted Vism. interpretation of V&V?
Not in my opinion. In vism., you're staring at a kasina, vitakka is you 'placing your mind' on the kasina perception, and vicara is 'keeping the mind connected' to the kasina perception. These 2nd similes for vicara in KN Mil 3.3.14 matches up superficially. The reverberating sound follows the beating of the vessel.  But the sound reverberating is an EFFECT of the beating, not an independent event. With the mental activity of vitakka and vicara, as we see in the 3 way samadhi of suttas such as AN 8.63, you have samadhi without vitakka but WITH vicara. So in this simile, you have have the copper vessel making reverberating sounds without being beaten. That makes no sense. Unless you say a single leftover vitakka (single beating of vessel) leaves enough 'vicara' reverberating sound. Let's say that's true. Two problems with this. One, how long do you think the reverberation from one mighty strike of the vessel can last? One minute tops? So your vism. first jhana can only last one minute long? Second problem, a vism. first 'jhana' session would have many vitakka and vicaras. So again, it makes no sense for this simile where you have the vicara sound reverberations entirely dependent upon there being a vitakka. You would not be able to have a vism. first jhana in the 5 fold scheme with multiple vicaras arising and passing. You could only have a single vicara that lasted one minute tops, and that's it.

"vessel gathering shape": Also notice this part would make no sense with Vism. interpretation. As you beat the copper vessel (with vitakka), and as it forms a shape of the desired end product, a tool, sculpture, or whatever, the evolution of the shape is another reference to vicara's 'evaluation' drawing more meaning out of vitakka's directed thought. If this were a proper vism. simile, you would be mindlessly beating a circular copper bowl with the shape and color of an earth kasina, and the color wouldn't change and the shape wouldn't change, and you'd be pounding it repeatedly like someone in a frozen stupor.  

Remember the basic meaning of the pali word vi-cara. Cara is the same word using for traveling, walking, exploring. Vitakka fixes upon a kusala topic of thinking, vi-cara explores/evaluates. Perversely, Vism. redefines 'explore' to mean the antithetical opposite,  you stay absolutely still and don't move and don't think, just stare at a kasina in a frozen stupor. 

For the first simile of the threshing, the vism. interpretation makes no sense. What is the seed being separated? And how is the threshing of vicara different than what vitakka's "placing the mind on the kasina repeatedly"?