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
with tranquillity, considers all formations as painful (dukkha), such a one attains the desirelessliberation. 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 supermundane consciousness (seeAtthasálini Tr., p. 299ff).II. The 8 liberations (attha vimokkha) occur frequently in the texts (A. VIII, 66; D. 16, etc.) and are describedas follows:"There are 8 liberations, o monks. Which are these?(1) ''Whilst remaining in the fine-material sphere (rúpí), one perceives corporeal forms: this isthe first liberation.(2) "Not perceiving corporcal forms on one's own person, one perceives corporcal formsexternally: 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 ovcrcoming of the corporeality-perceptions, the vanishing of thereflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea'Unbounded is space', one reaches the sphere of unbounded space (ákásánañcáyatana) andabides therein: this is the 4th liberation.(5) "Through the total ovcrcoming of the sphere of unbounded space, and with the idea'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 idea'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 ofneither-perception-nor-non-perception (n'eva-saññá-násaññáyatana) and abides therein: this isthe 7th liberation .(8) "Through the total overcoming of the sphere of neither-perception-nor-non-perception, onereaches the extinction of perception and feeling (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 fine-material absorptions (jhána, q.v.) by means of concentrating themind on perfectly pure and bright colours as objects of the kasina (q.v.). According to Pts.M. this mentalstate is produced also by concentrating the mind on the 4 sublime states, i.e. all-embracing kindness,compassion, sympathetic joy and equanimity, in consequence of which allbeings appear perfectly pure andglorified, and thus the mind turns to the beautiful.See Pts.M. II, Vimokkha-kathá; Atthasálini Tr., p. 255; App.vimutti: 'deliverance', 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 concentration (samádhi) which is bound up with
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and technical terms in a Western la
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PTS Tr.SeriesM. Majjhima Nikáya (f
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perfectly clear and radiant colors
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acquired image (during concentratio
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endless space (anantákása), i.e.
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(4) "Or, without exertion he attain
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specific Buddhist doctrine, with wh
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holy life, the task is accomplished
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from stinginess, liberal, open-hand
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Once-Returner (Sakadágámi), the N
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ásava: (lit: influxes), 'cankers',
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(Cf. Dhs. 1280, 1282, 1284; Vibh. X
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(1) Karma-process (kamma-bhava), i.
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he takes of his own accord. He lead
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has gained and is developing the fa
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1. As an ethically neutral psycholo
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(q.v.).corporeality and mind: s. n
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voidness, boundless d. etc., s. cet
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Buddha, i.e. the 4 Noble Truths (sa
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11. living in a cemetery: susánik'
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(2) was taught by Púrana-Kassapa,
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dwellings: Suitable d. for monks; s
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equality-conceit: s. mána.equanimi
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sympathy: sangaha-vatthu (q.v.) - f
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greedy consciousness: s. Tab, I, II
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'root-condition' (hetu-paccaya; s.
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image, mental: s. nimitta, samádhi
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concentration with deficient energy
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concentration; in the 4th: equanimi
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sense-objects but lustful desire (c
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ignorance and ensnared by craving,
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arising. Therefore the ancient mast
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káya-passaddhi: tranquillity of me
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The 5 groups are compared, respecti
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khínásava: 'the one in whom all c
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7 stages of purification (visuddhi
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death. Later Páli literature often
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een slaughtered expressly for one's
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ñánadassana-visuddhi: 'purificati
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Literature: For texts on Nibbána,
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nissaya: 'foundation'. The 2 wrong
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applied. The majority of Sutta text
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pasáda-rúpa: 'sensitive corporeal
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(1.) "Through ignorance are conditi
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inseparably associated therewith a
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