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(Sanskrit prapan~ca): In doctrinal usage, it signifies the expansion, differentiation, 'diffuseness' or 'manifoldness' of the world; and it may also refer to the 'phenomenal world' in general, and to the mental attitude of 'worldliness'. In A. IV, 173, it is said: "As far as the field of sixfold sense-impression extends, so far reaches the world of diffuseness (or the phenomenal world; papan~cassa gati); as far as the world of diffuseness extends, so far extends the field of sixfold sense-impression. Through the complete fading away and cessation of the field of sixfold sense-impression, there comes about the cessation and the coming-to-rest of the world of diffuseness (papan~ca-nirodho papan~ca-vupasamo)." The opposite term nippapan~ca is a name for Nibba^na (S. LIII), in the sense of 'freedom from samsaric diffuseness'. - Dhp. 254: "Mankind delights in the diffuseness of the world, the Perfect Ones are free from such diffuseness" (papan~ca^bhirata^ paja^, nippapan~ca tatha^gata^). - The 8th of the 'thoughts of a great man' (maha^-purisa-vitakka; A. VIII, 30) has: "This Dhamma is for one who delights in non-diffuseness (the unworldly, Nibba^na); it is not for him who delights in worldliness (papan~ca)." - For the psychological sense of 'differentiation', see M. 18 (Madhupindika Sutta): "Whatever man conceives (vitakketi) that he differentiates (papan~ceti); and what he differentiates, by reason thereof ideas and considerations of differentiation (papan~ca-san~n~a^-sankha^) arise in him." On this text and the term papan~ca, see Dr. Kurt Schmidt in German Buddhist Writers (WHEEL 74/75) p. 61ff. - See D. 21 (Sakka's Quest; WHEEL 10, p.
In the commentaries, we often find a threefold classification tanha^-, ditthi-, ma^na-papan~ca, which probably means the world's diffuseness created hy craving, false views and conceit. - See M. 123; A. IV, 173; A. VI, 14, Sn. 530, 874, 916. 更多：https://www.bmcx.com/
n~a^nananda Bhikkhu, in Concept and Reality: An Essay on Papan~ca and Papan~ca-san~n~a^-sankha^ (Kandy 1971, Buddhist Publication Society), suggests that the term refers to man's "tendency towards proliferation in the realm of concepts" and proposes a rendering by "conceptual proliferation," which appears convincing in psychological context, e.g. in two of the texts quoted above, A. IV, 173 and M. 18. - The threefold classification of papan~ca, by way of craving, false views and conceit, is explained by the author as three aspects, or instances, of the foremost of delusive conceptualisations, the ego-concept.