Vitarka-vicāra

In the Pali canon, Vitakka-vicāra form one expression, which refers to directing one's thought or attention on an object (vitarka) and investigating it (vicāra),[6][7][8][9][10] "breaking it down into its functional components" to understand it [and] distinguishing the multitude of conditioning factors implicated in a phenomenal event.

"[11] The later Theravada commentarial tradition, as represented by Buddhaghosa's Visuddhimagga, interprets vitarka and vicāra as the initial and sustained application of attention to a meditational object, which culminates in the stilling of the mind.

[22] According to Chaicen, "Samadhi with general examination and specific in-depth investigation means getting rid of the not virtuous dharmas, such as greedy desire and hatred, to stay in joy and pleasure caused by nonarising, and to enter the first meditation and fully dwell in it.

[25][note 1] While initially simply referring to thought, which is present at the onset of dhyāna, the terms vitarka and vicāra were re-interpreted by the developing Abhidharma and commentarial tradition.

[14] According to Roderick S. Bucknell, "vitakka-vicāra, the factor that particularly characterizes the first jhāna, is probably nothing other than the normal process of discursive thought, the familiar but usually unnoticed stream of mental imagery and verbalization".

[18][note 2] Martin Stuart-Fox explains, referring to Rhys Davids and Stede, when vitarka-vicāra are mentioned in tandem, they are one expression, "to cover all varieties of thinking, including sustained and focused thought.

The Vitarka mudrā is thought to symbolize teaching and instruction and is associated with significant moments in the Buddha's life, such as his first discourse on the Four Noble Truths and the miracle at Sravasti, where he revealed his divine form.