Nyanatiloka Buddhist Dictionary

taught, those who said that he was an eternalist (sassata-vadí), etc. were expelled. The genuine bhikkhusreplied that the Buddha was a vibhajja-vadí, an 'analyst' or 'discriminating teacher'; and when, on the king'squestion, Moggaliputtatissa confirmed that this was the correct view, those monks were admitted to theUposatha (q.v.) assembly of the Sangha, and from their midst the participants of the 3rd Council atPataliputta were selected. - See Mahávamsa, tr. by Wilh. Geiger, Ch. V, v. 268f.vibhava ditthi = uccheda-ditthi; s. ditthi.vibhava-tanhá: 'craving for non-existence', or for self-annihilation; s. tanhá.vicára: 'discursive thinking'; s. vitakka-vicára.vicikicchá: 'sceptical 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). Asa fetter, it refers to sceptical 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 uncertaintywhether things are wholesome or not, to be practised 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 √ cit, to think); it has the nature of wavering, and its manifestation is indecision and a dividedattitude; its proximate cause is unwise attention to matters of doubt. It is associated with one of the 2 classesof unwholesome consciousness rooted in delusion (Tab. I, No. 32). - See also kankhá.view, right: sammá-ditthi; s. ditthi, magga 1, sacca IV, 1. - For wrong view, s. ditthi.vigata-paccaya: 'disappearance', is one of the 24 conditions (paccaya, q.v.).vihára: '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.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 thequalities of a Buddha are described, namely: Truly, the Blessed One is holy, is fully enlightened, perfect inknowledge and conduct..." According to Vis.M. VII, 1 and D. 3, knowledge (vijjá) refers here either to the3-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 to15 things: moral restraint, watching over the sense-doors, moderation in eating, wakefulness, faith, moralshame, 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.).vikubbaná-iddhi: the 'power of transformation', is one of the magical faculties (iddhi, q.v.).vimamsá: 'investigation, inquiry, pondering', is one of the 4 roads to power (iddhi-páda, q.v.) and one of the4 factors of predominance (s. paccaya, 3).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 toliberation' (vimokkha-mukha; Vis.M. XXI, 66ff), as they are three different approaches to the paths ofholiness. - 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 asimpermanent (anicca), such a one attains the conditionless liberation. 2. Whosoever being filled