(1) For verbal karma-formation, s. sankhára (I. 1).
(2) For verbal function (of mind), i.e. thought-conception
and discursive thinking, s. sankhára (I.
2).
vací-viññatti: s. viññatti.
Vadati: (vada) speaks.
Vadhú: f. young wife.
Vanavása: residence in the forest.
Vandati: (vanda) salutes.
Vaõõa: m. appearance, color, praise.
vanishing, Contemplation of: vayánupassaná, is one of
the 18 contemplations leading to insight (vipassána, q.v.).
vanishing and reappearing: knowledge of the v. and r. of beings according to karma,
is identical with the divine eye (s. abhiññá 5).
Vapati: sows.
váritta-síla: 'morality consisting in avoiding' (evil things), as
distinguished from 'morality consisting in performing' (good things). See caritta-varitta.
vasí: 'mastery'. Vis.M. IV speaks of 5 kinds of m., which anyone who wishes
to develop the absorptions (jhána,
q.v.) should acquire first of all, with regard to the 1st absorption, namely:
mastery in adverting to it (ávajjana-vasí), in entering it (samápajjana-vasí), in determining it (adhitthána-vasí), in rising therefrom (vutthána-vasí), in retrospection (paccavekkhana-vasí). - (App.).
"If wherever, whenever, and for whatever
duration desired, one enters the 1st absorption, and at one's entering
it, no slowness is experienced, this is called mastery in entering the
absorption, etc. In an analogous way, the 4 remaining kinds are to be explained" (Vis.M.
IV, 131f; XXIII, 27ff.).
Vassa: m., n. year, rain.
vatta: 1. 'round', 2. 'round of rebirths'.
(1) With reference to the dependent
origination (paticcasamuppáda,
q.v.), Vis.M. XVII speaks of 3 rounds: the karma round (kamma-vatta) comprising the karma-formations and the karmaprocess (2nd and 10th links); the round of defilements (kilesa-vatta) comprising ignorance, craving and clinging (1st, 8th
and 9th links); the round of results (vipáka-vatta) comprising cognitive states, the psyche and the soma,
6 bases, impression, feeling (3rd-7th links). Cf. paticcasamuppáda (diagram).
(2) round of rebirth = samsára (q.v.).
vatthu: 'physical base', i.e. the 6 physical organs on which the mental process
is based, are the 5 physical sense-organs and, according to the Com., the
heart (hadaya-vatthu, q.v.)
as the 6th. This 6th vatthu must not be confounded with the 6th áyatana, which is a collective name for all consciousness whatever.
- (App.).
Vattha: n. cloth, raiment.
vatthu-káma: 'objective sensorial', the 5 sense-objects; s. káma.
Vattu: m. talker.
vavatthána: 'determining', defining. In its application to insight
meditation, this term occurred first in Pts.M. (I, p. 53); but in a verbal
form, as a past participle, already in M. 111: tyassa
dhammá anupada-vavatthitá honti, "these things (the mental factors) were determined by him (i.e.
Sáriputta) successively" (s. Abh. St., p. 54). In Vis.M. XX, 130,
it is said: 'The determining of the truth of suffering is effected with
the determining of mind-and-body in the purification of view (s. visuddhi
III). The determining of the truth of origination is effected with the
discerning of conditions in the purification by transcending doubt (s.
visuddhi IV). The determining of the truth of the path is effected by emphasis
on the right path in the purification by knowledge and vision of what is
path and not-path (s. visuddhi V). Thus the determining of the 3 truths
(suffering, origin, path) has been first effected by means of mundane (lokiya,
q.v.) knowledge only." - See sammasana, visuddhi.
For the determining of the 4 physical elements,
s. dhátuvavatthána.
vavatthitá: 'determined by him'
Vaya: n. age.
vayánupassaná: 'contemplation of vanishing', is one of the 18 contemplations
leading to insight (vipassaná, q.v.).
Váyamati: 'strives', 'tries', 'endevors'.
váyo-dhátu: 'wind-element'; s. dhátu.
váyo-kasina 'wind-kasina', is one of the kasina exercises (kasina,
q.v.).
vedaná: 'sensing', 'feeling', sensation, is the 2nd of the 5 groups of existence
(s. khandha II). According
to its nature, it may be divided into 5 classes: (1) bodily agreeable feeling
(káyiká sukhá-vedaná = sukha); (2) bodily disagreeable feeling (káyiká dukkhá-vedaná = dukkhá); (3) mentally agreeable feeling (cetasiká sukhá-vedaná = somanassa); (4) mentally disagreeable feeling (cetasiká dukkhá-vedaná = domanassa); (5) sensation that does not originate from sensory
contact, which the Buddha called 'jhana-nimitta' which
he said was (adukkha-m-asukhá), neither unpleasant nor pleasant vedaná =
upekkhá, q.v.).
With regard to the 6 senses, one distinguishes
6 kinds of sensing: feeling associated with seeing, hearing, smelling,
tasting, bodily impression and mental impression. The textual wording of
it is sensing arisen through sense stimuli, contact' (cakkhu-samphassajá vedaná;
S. XXII, 55; D. 22), etc.
Sensation is one of the 7 mental factors
inseparably associated with all cognition whatever, s. náma. In the formula of the dependent origination (paticcasamuppáda, q.v.), Sensation is the condition for the arising
of craving (tanhá). The above-mentioned
5 kinds of Sensation are enumerated amongst the 22 faculties (indriya, q.v.). - See M. 59;
Contemplation of Feeling (Vedaná Samyutta), by Nyanaponika Thera (WHEEL
303/304).
vedanánupassaná: 'contemplation of sensation', is one of the 4 foundations
of mindfulness (satipatthána q.v.) (See D 22,
M 10, 118, 119).
vehapphala is the name of a class of heavenly beings in the fine-material
world; s. deva.
Vejja: m. doctor, physician.
verbal action: vací-kamma;
s. karma.
verbal functions of mind: vací-sankhára; s. sankhára.
Very: eva . ind.
vesárajja: 'self-confidence' of a Buddha is fourfold. He is confident:
1. to have attained to a perfect Enlightenment of which it cannot be said
that it omits anything essential to it; 2. to have destroyed all cankers
(ásava), leaving none that can be said to be undestroyed by
him; 3. that what were declared by him as obstacles to liberation are undeniably
such; 4. that his teaching fulfils its purpose of actually leading to final
liberation from suffering. See A. IV, 8; VII, 58; M. 12.
vibhajja-váda: 'analytical or discriminating doctrine' is an early
name for the original Buddha doctrine. - The term vibhajja-vádí occurs in M. 99 and
A. X, 94, though not in the sense of a separate school, but as a characteristic
of the Buddha himself: "Now, by blaming what is blamable and praising
what is praiseworthy, the Blessed One is a 'discriminating teacher' (vibhajja-vadí)
and is not one-sided in his teaching" (A. X, 94).
Buddhaghosa, in the introduction to his Com.
on the Kathávatthu, says that in Asoka's time, when the Sangha prospered,
many heretics took ordination as Buddhist monks but continued to spread
their wrong doctrines. For purifying the Sangha, Asoka, together with the
venerable Moggaliputtatissa, summoned assembly of the bhikkhus. When each
of the assembled was individually questioned by the king about what the
Buddha taught, those who said that he was an eternalist (sassata-vadí),
etc. were expelled. The genuine bhikkhus replied that the Buddha was a
vibhajja-vadí, an 'analyst' or 'discriminating teacher'; and when, on the
king's question, Moggaliputtatissa confirmed that this was the correct
view, those monks were admitted to the Uposatha (q.v.) assembly of the
Sangha, and from their midst the participants of the 3rd Council at Pataliputta
were selected. - See Mahávamsa, tr. by Wilh. Geiger, Ch. V, v. 268f.
vibhajja-vadí: 'discriminating teacher,' not one-sided in teaching"
Vibhava: m. power, free from existence.
vibhava ditthi = uccheda-ditthi; s. ditthi.
vibhava-tanhá: 'craving for non-existence', or for self-annihilation;
s. tanhá.
vicára: 'sustained attention', was erroneously assigned to 'discursive thinking';
s. vitakka-vicára.
Vicarati: (vi + cara) wanders about.
Vicchindati: (vi + chidi) cuts off.
vicikicchá: 'skeptical doubt', is one of the 5 mental hindrances (nívarana, q.v.) and one of the 3 fetters (samyojana, q.v.),
which disappear for ever at Stream-entry, the first stage of holiness (s.
ariya-puggala). As a fetter, it refers to skeptical doubt about the Master
(the Buddha), the Teaching, the Sangha, and the training; about things
past and future, and conditionality (Dhs. 1004; cf. A . X, 71 ) . It also
applies to uncertainty whether things are wholesome or not, to be practiced
or not, of high or low value, etc. According to Vis.M. XIV, 177, vicikicchá is the lack of desire to think (things out i.e. to
come to a conclusion; vigata-cikicchá,
desiderative to Ö cit, to think); it has the nature of wavering, and its
manifestation is indecision and a divided attitude; its proximate cause
is unwise attention to matters of doubt. It is associated with one of the
2 classes of unwholesome cognitive states rooted in delusion (Tab. I, No.
32). - See also kankhá.
Viceroy: uparája. m.
Victory: jaya. m.
view, right: sammá-ditthi; s. ditthi,
magga 1, sacca IV, 1. - For wrong view, s. ditthi.
Vigata: separated.
vigata-paccaya: 'disappearance', is one of the 24 conditions (paccaya, q.v.).
vihára: 'home', house', 'abode' There are 3 abodes: the heavenly abode (dibba-vihára), the divine abode (brahma-vihára, q.v.), the noble abode (ariya-vihára). See A. III, 63; D. 33.
Vihaññati: perishes.
Víhi: m. paddy.
vijjá: '(higher) knowledge', gnosis. For the 3-fold k., s. abhiññá and te-vijjá. Cf. foll.
vijjá-carana: knowledge and conduct'. This expression occurs in those
passages in the suttas where the qualities of a Buddha are described, namely:
Truly, the Blessed One is holy, is fully enlightened, perfect in knowledge
and conduct..." According to Vis.M. VII, 1 and D. 3, knowledge (vijjá) refers here either to the 3-fold knowledge (s. te-vijjá), or to the 8 kinds of knowledge, namely: the 6 higher
spiritual powers (abhiññá,
q.v.), insight (vipassaná,
q.v.), and magical power (iddhi,
q.v.); whilst conduct (carana)
refers to 15 things: moral restraint, watching over the sense-doors, moderation
in eating, wakefulness, faith, moral shame, moral dread, great learning,
energy, mindfulness, wisdom and the 4 absorptions.
vikkhambhana-pahána: 'overcoming by repression' (or 'suspension'), is one
of the 5 kinds of overcoming (pahána,
q.v.).
Vikkhipati: scatters.
vikubbaná-iddhi: the 'power of transformation', is one of the magical
faculties (iddhi, q.v.). (D 26)
Village: gáma. m.
Viloma: reverse.
Vimala: stainless.
vimamsá: 'investigation, inquiry, pondering', is one of the 4
roads to power (iddhi-páda,
q.v.) and one of the 4 factors of predominance (s. paccaya, 3) (D 26).
vimamsá-samádhi: 'absorption from contemplation upon an abstract philosophical
subject', is one of the 4 roads to power (iddhi-páda, q.v.) (D 26).
vimokkha: 'liberation' (deliverance). I. the 3; II. the 8.
I. The 3 liberations are: 1. the conditionless
(or signless) liberation (animitta-v.), 2. the desireless liberation (apanihita-v.), 3. the emptiness (or void) liberation (suññatá-v. ). They are also called 'the triple gateway to liberation'
(vimokkha-mukha; Vis.M. XXI,
66ff), as they are three different approaches to the paths of holiness.
- See visuddhi VI, 8. Cf. Vis XXI, 6ff, 121ff; Pts.M. II. Vimokkha-Kathá.
1. "Whosoever being filled with determination
(adhimokkha, q.v.), considers all formations as impermanent (anicca), such a one attains the conditionless liberation.
2. Whosoever being filled with tranquility, considers all formations as
painful (dukkha), such a one attains the desireless liberation. 3.
Whosoever being filled with wisdom, considers all formations as without
a self (anattá), such a one
attains the emptiness liberation" (Vis.M. XXI, 70 = Pts.M. II, p.
58).
(1) and (2) are mentioned and explained in
M. 43,
under the name of deliverances of mind (ceto-vimutti, q.v.). - (2) and (3) appear in Dhs. (344ff, 353ff)
in the section on supernatural consciousness (see Atthasálini Tr., p. 299ff).
II. The 8 liberations (attha vimokkha) occur
frequently in the texts (A. VIII, 66; D. 16,
etc.) and are described as follows:
"There are 8 liberations, o monks. Which
are these?
(1) ''Whilst remaining in the fine-material
sphere (rupa), one perceives corporeal forms: this is the first liberation.
(2) "Not perceiving corporeal forms
on one's own person, one perceives corporeal forms externally: this is
the 2nd liberation.
(3) ''By thinking of the beautiful, one is
filled with confidence: this is the 3rd liberation.
(4) "Through the total overcoming of
the somatic-perceptions, the vanishing of the reflex-perceptions, and the
non-attention to the multiformity-perceptions, with the attention upon
'Unbounded is space', one reaches the sphere of unbounded space (ákásánañcáyatana)
(5-Jhaná) and abides therein: this is the 4th liberation.
(5) "Through the total overcoming of
the sphere of unbounded space, and with the attention upon 'Unbounded is
consciousness', one reaches the sphere of unbounded consciousness (viññánañcáyatana) and abides therein: this is the 5th liberation.
(6) "Through the total overcoming of
the sphere of unbounded consciousness, and with the attention upon 'Nothing
is there', one reaches the sphere of nothingness (ákiñeaññáyatana)
and abides therein: this is the 6th liberation.
(7) "Through the total overcoming of
the sphere of nothingness, one reaches the sphere of neither-perception-nor-non-perception
(n'eva-saññá-násaññáyatana) and abides therein: this is the 7th liberation .
(8) "Through the total overcoming of
the sphere of neither-perception-nor-non-perception, one reaches the extinction
of perception and sensation (s. nirodha-samápatti):
this is the 8th liberation.
These, o monks, are the 8 kinds of liberation."
For (1-3), s. abhibháyatana; for (4-7), s. jhána; for (8), s. nirodha-samápatti.
By (3) is meant the attainment of the material
absorptions (jhána, q.v.)
by means of absorption of the mind on perfectly pure and bright colors
as objects of the kasina (q.v.). According to Pts.M. this mental state
is produced also by absorption of the mind on the 4 sublime states, i.e.
all-embracing kindness, compassion, sympathetic joy and equanimity, in
consequence of which all beings appear perfectly pure and glorified, and
thus the mind turns to the beautiful.
See Pts.M. II, Vimokkha-kathá; Atthasálini Tr., p. 255; App.
Vimukha: averted.
vimutti: 'deliverance', 'perfect release', is of 2 kinds: deliverance
of mind (ceto-vimutti, q.v.)
and deliverance through wisdom (paññá-vimutti, q.v.).
'Deliverance of mind', in the highest sense,
is that kind of absorption (samádhi),
which is bound up with the path of Arahatship (arahatta-magga); 'deliverance through wisdom' is the knowledge (ñána) bound up with the fruition of Arahatship (arahatta-phala). Cf. A. V, 142.
There are also 5 kinds of deliverance, identical
with the 5 kinds of overcoming (pahána, q.v.).
vinipáta: 'world of suffering', is another name for the 4 woeful
courses (duggati; s. gati)
of existence, and for the 4 lower worlds (apáya, q.v.).
The Stream-Winner (sotápanna, q.v.) is no longer subject to rebirth in them (avinipáta-dhamma).
viññána: 'cognition', erroneously ascribed to 'consciousness'. It is one of the 5 groups of
existence (aggregates; khandha,
q.v.); one of the 4 nutriments (áhára,
q.v.); the 3rd link of the dependent origination (paticcasamuppáda, q.v.); the 5th in the sixfold division of elements
(dhátu, q.v.).
Viewed as one of the 5 groups (khandha), it is inseparably linked with the 3 other mental
groups (sensation, perception and mental structures) and furnishes the
bare cognition of the object, while the other 3 contribute more specific
functions. Its ethical and karmic character, and its greater or lesser
degree of intensity and clarity, are chiefly determined by the mental structures
associated with it.
Just like the other groups of existence,
'cognition' is a flux (viññána-sotá,
'stream of c.') and does not constitute an abiding mind-substance; nor
is it a transmigrating entity or soul. The 3 characteristics (s. ti-lakkhana), impermanence, suffering and no-self, are frequently
applied to it in the texts (e.g., in the Anattalakkhana Sutta, S.XXII,
59). The Buddha often stressed that "apart from conditions, there
is no arising of 'cognition' (M 38);
and all these statements about its nature hold good for the entire range
of cognition, be it "past, future or presently arisen, gross or subtle,
in oneself or external, inferior or lofty, far or near" (S. XXII,
59).
According to the 6 senses it divides into
6 kinds, viz. visual cognition (cakkhu-v.), etc. About the dependent arising
of these 6 kinds of cognition, Vis.M. XV, 39 says: 'Conditioned through
the eye, the visible object, light and attention, visual cognition arises.
Conditioned through the ear, the audible object, the ear-passage and attention,
auditory cognition arises. Conditioned, through the nose, the olfactive object,
air and attention, olfactory cognition arises. Conditioned through the
tongue, the gustative object, humidity and attention, gustative cognition
arises. Conditioned through the body, bodily impression, the earth-element
and attention, tactile cognition arises. Conditioned through the subconscious
mind (bhavanga-mano), the
mental structures and attention, psyche arises."
The Abhidhamma literature distinguishes 89
classes of cognition, being either karmically wholesome, unwholesome or
neutral, and belonging either to the sense-sphere, the material or the
immaterial sphere, or to supernatural consciousness. See Table I.
viññána-kicca: 'functions of cognition', as exercised within a process
of consciousness or cognitive series (cittavíthi). In the Abhidhamma Com. and Vis.M. XIV the following
functions are mentioned: rebirth (patisandhi), the subconscious (bhavanga), advertence (ávajjana), seeing, hearing, smelling, tasting, tactile-cognition; receiving (sampaticchana), investigating (santírana), determining (votthapana), impulsion (javana), registering (tadárammana), dying (cuti).
A single unit of sense-perception (e.g. visual
cognition), being conditioned through a sense-organ and its corresponding
object, forms in reality an extremely complex process, in which all the
single phases of cognition follow one upon another in rapid succession,
while performing their respective functions, e.g.:
"As soon as a visible object has entered
the range of vision, it acts on the sensitive eye-organ (cakkhu-pasáda), and conditioned thereby an excitation of the subconscious
stream (bhavanga-sota) takes
place.
"As soon, however, as the subconscious
is broken off, the functional mind-element (s. Tab. I, 70), grasping the
object and breaking through the subconscious stream, performs the function
of 'adverting' the mind towards the object (ávajjana).
"Immediately thereupon there arises
at the eye-door, and based on the sensitive eye-organ, the visual cognition,
while performing the function of 'seeing' (dassana).... Immediately thereafter
there arises the mind-element (Tab I, 39, 55) performing the function of
'receiving' (sampaticchana)
the object of that consciousness....
''Immediately thereafter there arises...
the mind-consciousness-element (Tab. I, 40, 41, 56), while 'investigating'
(santirana) the object received by the mind-element...
"Immediately thereafter there arises
the functional, rootless mind-consciousness-element (Tab. I, 71), accompanied
by indifference, while performing the function of 'determining' (votthapana) the object......
"Now, if the object is large, then immediately
afterwards there flash forth 6 or 7 'impulsive moments' (javana-citta), constituted by one of the 8 wholesome, or 12 unwholesome,
or 9 functional classes of cognition (Tab. I, 1-8; 22-23; 72-80).
''Now, if at the end of the impulsive moments,
the object at the five-sense doors is very large, and at the mind-door
clear, then there arises, once or twice, one of the 8 root-accompanied,
karma-resultant classes of cognition (Tab. I, 42-49) of the sense-sphere,
or one of the 3 rootless karma-resultant mind-consciousness-elements (Tab.
I, 40, 41, 56).... Because this consciousness after the vanishing of the
impulsive moments, possesses the faculty continuing with the object of
the subconscious, taking the object of the subconscious as its own object,
therefore it is called 'registering' (tadárarmmana,
lit. 'that object', or 'having that as object')" (Vis.M. XIV, 115ff).
If, however, the sense-object is weak, then
it reaches merely the stage of 'impulsion' (javana), or of 'determining' (votthapana); if very weak, only an excitation to the subconscious
takes place.
The process of the inner or mind-consciousness,
i.e. without participation of the 5 physical senses, is as follows: in
the case that the mind-object entering the mind-door is distinct, then
it passes through the stages of 'advertence at the mind-door' (manodvárávajjana), the 'impulsive stage' and the 'registering stage',
before finally sinking into the subconscious stream. - (App.: citta-víthi).
Literature: Aids to the Abhidhamma Philosophy,
by Dr. C.B Dharmasena (with color chart of the Cognitive Series; WHEEL
63/64). - The Psychology and Philosophy of Buddhism, by Dr. W. F. Javasuriya
(Buddhist Missionary Society, Kuala Lumpur, Malaysia).
viññánañcáyatana: 'sphere of boundless consciousness' is a name for the
2nd meditative absorption in the immaterial sphere (s. jhána, 6).
viññána-tthiti: 'abodes or supports of cognition'. The texts describe
7 such abodes (e.g. A. VII, 41):
(1) "There are beings who are different
in body and different in perception, such as men, some heavenly beings,
and some beings living in states of suffering (s. apáya).
This is the 1st abode of consciousness.
(2) "There are beings who are different
in body but equal in perception, such as the first-born gods of the Brahma
world (s. deva II). This is the 2nd abode of consciousness.
(3) "There are beings who are equal
in body but different in perception, such as the Radiant Gods (ábhassara-deva).
This is the 3rd abode of consciousness.
(4) ''There are beings who are equal in body
and equal in perception, such as the All-illuminating Gods (subhakinha-deva). This is the 4th abode of consciousness.
(5) "There are beings... reborn in the
sphere of boundless space. This is the 5th abode of consciousness.
(6) "There are beings... reborn in the
sphere of boundless consciousness. This is the 6th abode of consciousness.
(7) There are beings... reborn in the sphere
of nothingness. This is the 7th abode of consciousness"
About the 3 last-named spheres, s. jhána (5-7). Cf. sattávása.
In D. 33 there are mentioned 4 viññána-tthiti, apparently in the sense of 'bases' of cognition, namely:
somatic, sensing, perception, mental structures, which in S. XXII, 53 are
further explained.
viññatti: (lit. 'making known') 'intimation', is an Abhidhamma
term for bodily expression (káya-viññatti) and verbal expression (vací-viññatti), both belonging to the somatic-group. They are produced
by the co-nascent volition, and are therefore, as such, purely physical
and not to be confounded with karma (q.v.), which as such is something
mental. Cf. Kath. 80, 100, 101, 103, 194 (s. Guide V). - (App.).
"One speaks of 'bodily expression',
because it makes known an intention by means of bodily movement, and can
itself be understood by the bodily movement which is said to be corporeal.
" 'Verbal expression' is so called because
it makes known an intention by means of a speech-produced noise" (Vis.M.
XIV).
vipacitaññu (or vipañcitaññu): 'one who realizes the truth after explanation.' Thus is called one
who realizes the truth only after detailed explanation of that which already
had been said to him in a concise form. Cf. ugghatitaññu.
vipáka: 'karma-result', is any karmically (morally) neutral mental phenomenon
(e.g. bodily agreeable or painful feeling, sense-cognition, etc. ), which
is the result of wholesome or unwholesome volitional action (karma, q.v.)
through body, speech or mind, done either in this or some previous life.
Totally wrong is the belief that, according to Buddhism, everything is
the result of previous action. Never, for example, is any karmically wholesome
or unwholesome volitional action the result of former action, being in
reality itself karma. On this subject s. tittháyatana,
karma, Tab. I; Fund II. Cf. A. III, 101; Kath. 162 (Guide, p. 80).
Karma-produced (kammaja or kamma-samutthána) corporeal things are never called kamma-vipáka, as this term may be applied only to mental phenomena.
vipáka-paccaya: 'karma-result condition' is one of the 24 conditions
(paccaya, q.v.).
vipallása: 'perversions' or 'distortions'. - ''There are 4 perversions
which may be either of perception (saññá-vipallása), of consciousness (citta v.) or of views (ditthi-v.). And which are these four? To regard what is impermanent
(anicca) as permanent; what is painful (dukkha) as pleasant (or happiness-yielding);
what is without a self (anattá) as a self; what is impure (ugly: asubha) as pure or beautiful'' (A. IV, 49). - See Manual of
Insight, by Ledi Sayadaw (WHEEL 31/32). p.5.
"Of the perversions, the following are
eliminated by the 1st path-knowledge (sotápatti): the perversions of perception, cognition and views,
that the impermanent is permanent and what is not a self is a self; further,
the perversion of views that the painful is pleasant, and the impure is
pure. By the 3rd path-knowledge (anágámitá)
are eliminated: the perversions of perception and cognition that the impure
is pure. By the 4th path-knowledge (arahatta) are eliminated the perversions of perception and cognition that the
painful is pleasant" (Vis.M. XXII, 68).
viparinámánupassaná: 'contemplation of change' (of all things), is one of
the 18 contemplations leading to insight (vipassaná, q.v.).
vipassaná: 'insight', 'to see clearly', is the intuitive light
flashing forth and exposing the truth of any subject that one directs one's
attention to. There is a common misconception that insight is a practice
strategy (magga). This, however,
is an error in understanding that cannot stand up to canonical review.
Insight is just one of the 12 attainments (phala)
of the contemplative life, and depends upon absorption (jhána) for its attainment, just as all of the other attainments
(phala) depend upon absorption
as their source. It is insight-wisdom (vipassaná-paññá) that is the decisive
liberating factor in any contemplative tradition. Fore instance it is called
'revelation' in Christianity. The culmination of the attainment of insight
(s. visuddhi VI) leads directly to the stages of holiness (s. visuddhi
VII).
Insight is not the result of a mere intellectual
understanding, but is won through direct meditative observation (jhána) upon an abstract meditation subject. There are eighteen
such contemplations that lead to insight-knowledge (or principal insights, mahá-vipassaná)
are listed and described in Vis.M. XXII, 113:
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1
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impermanence
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aniccánupassaná
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2
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suffering
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dukkhánupassaná
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3
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no self
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anattánupnupassaná
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4
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aversion
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nibbidánupassaná
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5
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detachment
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virágánupassaná
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6
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extinction
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nirodhánupassaná
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7
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abandoning
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patinissaggánupassaná
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8
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waning
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khayánupassaná
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9
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vanishing
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vayánupassaná
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10
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change
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viparinámánupassaná
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11
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unconditioned, signless
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animittánupassaná
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12
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desirelessness
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apanihitánupassaná
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13
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emptiness
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suññatáupassaná
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14
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phenomena
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adhipaññá-dhamma-vipassaná
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15
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knowledge and vision
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yathá-bhúta-ñánadassana
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16
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misery or danger
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ádínavánupassaná
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17
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reflecting contemplation
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patisankhánupassaná
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18
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turning away
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vivattanánupassaná
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Through these 18 contemplations, the adverse
ideas and views are overcome, for which reason this way of overcoming is
called 'overcoming by the opposite' (tadanga-pahána, overcoming this factor by that). Thus (1) dispels
the idea of permanence. (2) the idea of happiness, (3) the idea of self,
(4) lust, (5) greed, (6) origination, (7) grasping, (8) the idea of compactness,
(9) karma-accumulation, (10) the idea of lastingness, (11) the conditions,
(12) delight, (13) adherence, (14) grasping and adherence to the idea of
substance, (15) attachment and adherence, (17) thoughtlessness, (18) dispels
entanglement and clinging.
Literature: Manual of Insight, by Ledi Sayadaw
(WHEL 31/32). Practical Insight Meditation, Progress of Insight, both by
Mahási Sayadaw (BPS). The Experience of Insight, by Joseph Goldstein (BPS).
vipassaná-yánika = sukkha-vipassaka (q.v.).
vipassanúpakkilesa: 'imperfections of insight'; s. visuddhi.
Vipassati - (vi + passa) sees clearly.
vipatti: 'aberration' or 'deviation', may be: deviation from
morality (síla-vipatti), or
deviation from understanding (ditthivipatti).
"To deviate in deeds, or in words, or
in both deeds and words: this is called deviation from morality.
" 'Alms and offerings are useless, there
is no fruit and result of good and bad actions, there are no such things
as this and the next life....’ Such wrong views are called deviation from
understanding." (Pug. 67, 68)
vippayutta-paccaya: 'dissociation', is one of the 24 conditions (paccaya,
q.v.).
virága: 'fading away', detachment; absence of lust, dispassion. Appears frequently
together with nirodha, 'cessation'
(1) as a name for Nibbána, (2) in the contemplations (a) forming the 4th
tetrad in the exercises in mindfulness of breathing (s. ánápánasati 14), (b) of the 18 principal insights (No. 5); s. vipassaná.
According to Com., it may mean (1) the momentary
destruction of phenomena, or (2) the ultimate 'fading away', i.e. Nibbána.
In the aforementioned two contemplations, it means the understanding of
both, and the path attained by such understanding.
virágánupassaná: s. prec.
virati: the 3 'abstentions' or abstinences, are: abstention from wrong speech,
wrong (bodily) action and wrong livelihood; corresponding to right speech,
action and livelihood of the 8-fold Path (s. magga, 3-5). By abstention is not simply meant the non-occurrence
of the evil things in question, but the deliberate abstaining therefrom,
whenever occasion arises. They belong to the 'secondary' (not constant)
mental concomitants obtaining in lofty consciousness (s. Tab. II). Cf. síla.
virility: s. bháva, viriya
viriya: 'energy', lit. 'virility', 'manliness' or 'heroism' (from víra, man, hero; Lat. vir; cf. virtus), is one of the 5
spiritual faculties and powers (s. bala), one of the 7 factors of enlightenment (s. bojjhanga) and identical with right effort of the 8-fold Path
(s. magga). For further explanations, s. padhána.
viriya-sambojjhanga: 'energy as factor of enlightenment', is one of the 7
factors of enlightenment (bojjhanga,
q.v.).
virtue: s. síla.
Virtuous: gu.navantu. m.
visesa-bhágiya-síla: (-samádhi, -paññá): morality (absorption, wisdom) connected with progress'. For details,
s. hánabhágiya-síla.
Visama: uneven.
Vísati: twenty.
visible object: s. áyatana.
Visikhá: f. street.
Visoka: without sorrow, sorrowless.
visuddhi: 'purification', purity. The '7 stages of purification'
(satta-visuddhi) form the
substructure of Upatissa's Vimutti-Magga (The Path To Freedom), preserved
only in Chinese, as well as of Buddhaghosa's monumental work, Visuddhi-Magga
(The Path of Purification), based on the former work.
The only place in the Canon where these 7
kinds of purification are mentioned is M. 24, "The
Simile of the Stage-coach" (s. 'Path', §64), wherein their purpose
and goal are illustrated. There it is said that the real and ultimate goal
does not consist in purification of morality, or of mind, or of view, etc.,
but in total deliverance and extinction. Now, just as one mounts the first
coach and travels to the second coach, then mounts the second coach and
travels with it to the third coach, etc., in exactly the same way the goal
of (I) the purification of morality (sila-visuddhi) is (II) the purification
of mind (citta-visuddhi);
its goal: (III) the purification of view (ditthi-visuddhi); its goal: (IV)
the purification by overcoming doubt (kankhávitarana-visuddhi); its goal: (V) the purification by knowledge and vision
of what is path and not-path (maggámagga-ñánadassana-visuddhi); its goal: (VI) the purification by knowledge and
vision of the path-progress (patipadá-ñánadassana-visuddhi); its goal: (VII) the purification of knowledge and
vision (ñánadassana-visuddhi);
but the goal of this purification is deliverance freed from all clinging.
(I) "Purification of morality (síla-visuddhi) consists of the 4-fold purity of morality (catu-párisuddhi-síla), namely: restraint with regard to the Disciplinary
Code (pátimokkhasamvara-síla),
sense-restraint (indriysamvara-síla),
purity of livelihood (ájívapárisuddhi-síla), morality with regard to the 4 requisites (paccaya-sannissita-síla)" (Vis.M. XVIII). On these 4 terms, s. síla. - In the case of a layman, it entails the observance
of whatever moral rules (5 or more) he has taken upon himself.
(II) "Purification of mind (citta-visuddhi) is a name for the 8 attainments (= absorptions: jhána, q.v.), s. samádhi." (ib.).
(III) "By purification of view (ditthi-visuddhi) is meant the understanding, according to reality,
of psycho-soma (námarúpa,
q.v.)... which is founded on undeludedness (wisdom) as base, and which
in manifold ways determines psychophysiology after overcoming all belief
in a personality (attá: self, ego.)." (ib.).
(IV) "By purification by overcoming
doubt (kankhá-vitarana-visuddhi)
is meant the understanding which, by grasping the conditions of this psychophysiology,
has escaped from all doubt with regard to the 3 times (past, present, future)." (ib.
XIX)
(V) "By purification by knowledge and
vision of what is path and not-path (maggámagga-ñánadassana-visuddhi) is meant that understanding which knows the right
path from the wrong path: 'This is the right path, that the wrong path.' " (ib.
XX)
See Path of Purification, by Buddhaghosa,
tr. by Ñyanamoli (BPS); Path of Freedom, by Upatissa (BPS).
Visujjhati: (vi + sudha) is purified.
vitakka: 'applied attention', was erroneously assigned to 'thought',
'thought-conception'; s. vitakka-vicára.
vitakka-vicára: 'applied and sustained attention'. was erroneously assigned
to 'thought-conception and discursive thinking'. They are constituents
of the 1st absorption (s. jhána),
but absent in the higher absorptions.
vitality: jívitindriya; s. indriya, khandha (bodily and mental structures), Tab. II.
víthi = citta-víthi: 'process of cognition; s. viññánakicca.
vivatta: 'absence of the cycle of existence' (vatta, q.v.), standstill
of existence, is a name for Nibbána (s. nibbána). - (App.).
vivatta-kappa: s. kappa.
vivattanánupassaná: 'contemplation of the turning away', is one of the 18
contemplations leading to insight (vipassaná, q.v.). - (App.).
viveka: 'renunciation', 'withdrawal', 'dispassion', 'detachment', 'seclusion',
'Indifference', 'disinterest', is according to Niddesa, of 3 kinds: (1)
bodily detachment
(káya-viveka), i.e. abiding in solitude free from alluring sensuous
objects; (2) mental detachment (citta-viveka), i.e.
the inner detachment from sensuous things; (3) detachment
from the substrata of existence (upadhi-viveka).
In the description of the 1st absorption,
the words "detached from sensuous things" (vivicc' eva kámehi) refer, according to Vis.M. IV, to 'bodily detachment';
the words "detached from karmically unwholesome things" (vivicca
akusalehi dhammehi) refer to
'mental detachment'; the words "born of detachment" (vivekaja), to the absence of the 5 hindrances.
vivekaja: 'originates from (born of) dispassion or detachment'.
viveka-sukha: 'the joy of dispassion', or aloofness (s. prec). "Whoso
is addicted to society and worldly bustle, he will not partake of the joy
of renunciation, detachment, peace and enlightenment" (A. VII, 86).
Viya: ind. like.
vodána: 'cleansing', may refer either to (1) morality (síla), or (2) absorption (samádhi), or (3) wisdom (paññá).
(1) "Cleansing of morality takes place
in 2 ways: by understanding the misery of moral deviation (síla-vipatti;
s. vipatti) and by understanding the blessing of moral perfection
(síla-sampatti)" (s.
Vis.M. I).
(2) Cleansing by absorption connected with
progress (visesa-bhágiya-samádhi; s. hána-bhágiya).
Jhana literally means 'to burn'. It is in the fire of meditative absorption
that the defilements are consumed.
(3) Cleansing, with reference to wisdom,
is identical with the 'insight leading to the (path) ascent' (vutthána-gáminí-vipassaná, q.v.), which arises at the stage of 'purification
by knowledge and vision of the path-progress' (s. visuddhi VI), and is
followed immediately by the maturity moment and the entrance into the supernatural
paths.
vohára-desaná: 'conventional exposition', as distinguished from an
explanation true in the highest sense (paramattha-desaná, q.v.). It is also called sammuti-sacca (in Sanskrit samvrti). (App.).
void-deliverance; s. ceto-vimutti.
vokára: s. pañca-vokára-bhava.
volition: cetaná (q.v.).
votthapana-citta: 'determining consciousness', is that mental function;
s. Tab. I, 70). which in the process of sense-perception performs the function
of determining the sense-object. It is one of the 14 functions of cognition
(viññána-kicca, q.v.).
Vuddha: adj . old.
vutthána-gáminí-vipassaná: 'insight leading to (path) ascent'. It is also called
'cleansing' (vodána, q.v.),
and according to Pts.M. II, 64, it is a name for 3 kinds of insight-knowledge,
namely: knowledge consisting in the desire for deliverance (muccitu-kamyatá-ñána; s. visuddhi VI 6); reflecting-contemplation-knowledge (patisankhánupassaná-ñána; ib. VI, 7); and knowledge consisting in equanimity
regarding all formations (sankhárupekkhá-ñána; s. visuddhi VI, 8).
It arises at the stage of 'purification by
knowledge and vision of the path-progress' (s. visuddhi VI), and is followed
immediately by the maturity moment and the entrance into the supernatural
paths.
" 'Ascent' (vutthána) is the supernatural path (s. ariya-puggala) since it rises above the object forming the external
foundation (of insight; i.e. the external 5 groups of existence), in which
object one's mind was absorbed, and also rises above one's own continuity
(one's own 5 groups of existence, or khandha, q.v.) together with its defilements. By reason of
its leading upwards to the supernatural path, this insight is called 'ascending
insight'. That it passes on to the path: that is the meaning implied" (Vis.M.
XXI, 83f.). (App.).
Vyákaroti: (vi + á + kara) expounds.
vyápáda: 'ill-will', is a synonym of dosa (s. múla);
it is one of the 5 hindrances (nívarana, q.v.) and one of the 10 fetters (samyojana, q.v.).
paravyàbàdhàya: (Para + vyápáda)
'other' + 'ill-will' = 'ill-will for others'
atta-vyàbàdhàya: (atta
+ vyápáda) 'self' + 'ill-will' = 'ill-will for self'
