[Great Western Vehicle] [Events] [Supporting the GWV]

[Pali & Buddhist Studies] [Tipitaka Index]  [Buddhist Timeline] [Pali-English Dictionary] [Sanskrit & Vedic Studies] [Ecstatic Meditation Archive]

a Contemplative's Pali to English Dictionary

(a work in progress)

 Oben Zum IndexZurueck Voraus

A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | Y | Z


(updated 11-02-05 with 106 Pali terms & 16 English terms defined)

: ind. either, or.

vácá: 'speech', 'word'. On right sp., s. magga (3), sacca (IV.3). - Low talk, s. tiracchána-kathá.

Váceti: (vaca) reads, recites.

vací-kamma: 'verbal action'; s. karma, kamma-patha.

vací-sankhára: 'verbal karma-formation', or 'verbal function'.

(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:








no self
























unconditioned, signless












knowledge and vision



misery or danger



reflecting contemplation



turning away


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'

 Oben Zum IndexZurueck Voraus

A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | Y | Z

[Great Western Vehicle] [Events] [Supporting the GWV]

[Pali & Buddhist Studies] [Tipitaka Index]  [Buddhist Timeline] [Pali-English Dictionary] [Sanskrit & Vedic Studies] [Ecstatic Meditation Archive]