The Pali Text Society's Pali-English dictionary - Tuninst.net

Vijju 76 Vifmana
spell D 1. 21 3 (Gindhari nama v., also mentioned at
J IV.498 as practised by physicians). 214 (Manika
n. V.) ; J 111.504 (Cintamani v.) ; iv.323 (vatthu" ; see
under vatthu), 498 (ghora") ; v.458 (anga° palmistry) ;
Miln 200; Dh 1.259 (bhuraicala n. v. "earthquake"
KhA
charm), 265 (dhanu-agamaniyar) Ambattha n. v.) ;
237 {vatthu°, khetta°, anga°) ; and see the list of forbidden
crafts at D 1.9 (anga°, vatthu", khetta" etc. ;
cp. Dial. 1. 18, 19).
-gata having attained wisdom Sn 730 (opp. avijja
the playful expl" at SnA 505 is " ye arahatta-maggavijjaya
kilese vijjhitvd gata khinasava-satta "). -carana
(-sampanaa) (endowed with) special craft (wisdom) &
virtue : see above, b. -tthana branch of study ; there are
18 vijja-tthanani or " arts & sciences." subjects of study,
referred to at J 1.259. -dhara a knower of charms, a
sorcerer J in. 303. 529 ; iv.496 ; v. 94 ; Miln 153, 200. 267.
-bhagiya (dharami) (states) conducive to wisdom (6
kinds of safina) A ni.334 ; cp. D 111.243 ; S v. 395 ; A
IV. 52 sq. -maya (iddhi) (potency) accomplished by art
or knowledge (Expos. 1.122) Vism 383 ; see iddhi. -vi-
mutti wisdom (higher knowledge) as salvation S v. 28,
Ps 11.243 (in detail).
335 sq. ;
Vijja & vijjata (f) [cp.
juti] lightning. — (a)
Vedic vidyut;
vijju: S 1. 100
fr. vi + dyat: see
(°mali) ; A 1.124
("uparaicitta) ; J v. 322 ("vaijriin) ; Pug 30; Miln 22
(°jala) ; VvA 12; Sdhp 244, 598. —(b) vijjute: Th i,
1 167 ; J II. 217. — On similes with v. see J.P.T.S. 1907,
1 36. — Cp. next.
Vijjallata (f.) [vijju(t) + lata] a flash or streak of lightning,
forked lightning S 1.106 ; J 1.103. 279, 501.
Vijjotati [vi-(- jotati] to shine (forth) PvA 56; Cans. ?eti
to illumine PvA 10. — pp. vijjotita.
Vijjotalati [Freq. of vijjotati? Or= vijjotayati= vijjoteti
?] to flicker Vin 11. 131 ; M 1.86.
Vijjotita [pp. of vijjotati] resplendent PvA i 54.
Vijihati [vyadh] to pierce, perforate ; to shoot with an
arrow; to strike, hit. split; fut. "issati J iv.272 ; inf.
°itug ibid. ; gar. °itva Vin ii.i 50 ; J 1.201 (boring through
timber) ; SnA 505 (kilese) ; PvA 155 ; & viddha J vi.77.
— Pass, vijjhati : ger. °itva having been hit J in. 323 ;
ppr. vijjhamana PvA 107: grd. viddheyya J vi.77. — -pp.
viddha. — -Cans, vijjheti J 1.45 (sulehi vijjhayanto) ; and
vedheti to cause to be pierced J vi.453 (f"t- vedhayissati).
— pp. vedhita.
Vijihana (nt.) [fr. vijjhati] piercing or getting pierced
DA 1.75 ; 11.87 (kanna°-mangala, ear-piercing ceremony) ;
PvA 107.
Vijibapeti [vi + jhapeti] to extinguish Vin 1.31 ; 11.219,
221 ; J IV. 292 ; Miln 42.
Vijjhayati [vi-j-jhayati^] to be extinguished, to go out (of
fire) Vin 1.31 (imper. "iyatu & fut. °ayissati) ; DhA 1.2
(akkhini dipa-sikha viya vijjhayigsu).
Vinnatti (f.) [fr. viiiflapeti] intimation, giving to understand,
information ; begging or asking by intimation or
hinting (a practice forbidden to the bhikkhu) Vin 1.72
("bahula, intent on . . .) ; in. 144 sq. (id.); iv.290 ;
J III. 72 (v. nama na vatfati, is improper); Vbh 13;
Vism 41 (threefold: nimitta", obhasa", parikatha ; as
t. t., cp. Cpd. J 20' : medium of communication) ; Miln
343. 370; DhA II. 2 1 (vinfiattir) katva bhuiijitur) na
vattati) ; PvA 1 46. — Two kinds of viiinatti are generally
distinguished, viz. kaya° and vaci", or intimation by body
(gesture) and by voice :Dhs 665, 718 ; Miln 229 sq. ; Vism
448, 53°. 53"- Cp. Cpd. 22, 264.
ViMaija (nt.) [fr. vi-l-jfta; cp. Vedic vijfiana cognition]
(as special term in Buddhist metaphysics) a mental
quaUty as a constituent of individuaUty. the bearer of
(individual) life, life-force (as extending also over
rebirths), principle of conscious life, general consciousness
(as function of mind and matter), regenerative force,
animation, mind as transmigrant, as transforming
(according to individual kamma) one individual life
(after death) into the next. (See also below, c & d). In
this (fundamental) application it may be characterized
as the sensory and perceptive activity commonly
expressed by " mind." It is difficult to give any one
word for v., because there is much difference between the
old Buddhist and our modern points of view, and there
is a varying use of the term in the Canon itself. In
what may be a very old Sutta S 11.95 ^- ^^ given as a
synonym of citta (q. v.) and mano (q. v.), in opposition
to kaya used to mean body. This simpler unecclesiastical,
unscholastic popular meaning is met with in
other suttas. E. g. the body (kaya) is when animated
called sa-vitiiianaka (q. v. and cp. vinfianatta). Again,
v. was supposed, at the body's death, to pass over into
another body (S 1.122 ;
platform (patittha).
in. 124) and so find a support or
It was also held to be an immutable,
persistent substance, a view strongly condemned
(M 1.258). Since, nowever. the persistence of v. from
life to life is declared (D 11.68; Sin. 54), we must
judge that it is only the immutable persistence that is
condemned. V. was justly conceived more as " minding
" than as " mind." Its form is participial. For
later variants of the foregoing cp. Miln 86 ; PvA 63, 219.
Ecclesiastical scholastic dogmatic considers v. under
the categories of (a) khandha (b) dhatu (c) paticca-
; ;
samuppada (d) ahara ; ; (e) kaya. (a) V. as fifth of the
five khandhas (q. v.) is never properly described or
defined. It is an ultimate. But as a factor of animate
existence it is said to be the discriminating (vijanati) of
e. g. tastes or sapid things (S in. 87), or, again, of pleasant
or painful feeUng (M 1.292). It is in no wise considered
as a condition, or a cUmax of the other incorporeal
khandhas. It is just one phase among others of mental
life. In mediaeval dogmatic it appears rather as the bare
phenomenon of aroused attention, the other khandhas
having been reduced to adjuncts or concomitants
brought to pass by the arousing of v. {Cpd. 13), and as
such classed under cetasika, the older sankharakkhandha.
— (b) as dhatu, v. occurs only in the category of the four
elements with space as a sixth element, and also where
dhatu is substituted for khandha (S in. 10).— (c) In the
chain of causation (Paticca-samuppada) v. is conditioned
by the sankharas and is itself a necessary
condition of nama-riipa (individuality). See e. g.
S 11.4, 6, 8, 12 etc. ; Vin i.i ; Vism 545 sq.= VbhA 150 ;
Vism 558 sq. ; VbhA 169 sq. ; 192. — At S 11.4= 111.61
viiinana (in the Paticca-samuppada) is defined in a
similar way to the def under v.-fthiti (see c), viz. as
a quality peculiar to (& underlying) each of the 6
senses : " katamar) vinnanar) ? cha-y-ime viniSana-kaya
(groups of v.), viz. cakkhu" sota° etc.," which means
that viiinana is the apperceptional or energizing principle,
so to speak the soul or Ufe (substratum, animator, lifepotency)
of the sensory side of individueility. It arises
through the mutual relation of sense and sense-object
(M III. 281, where also the 6 v.-kaya). As such it forms
a factor of rebirth, as it is grouped under upadhi (q. v.).
Translations of S 11.4 : Mrs. Rh. D. {K.S. 11.4) " consciousness
" ; Geiger (in Z. f. B. iv.62) " Erkennen."
(d) As one of the four aharas (q. v.) v. is considered as
the material, food or cause, through which comes rebirth
(S 11.13 ; cp. B.Psy. p. 62). As such it is likened to seed
in the field of action (kamma) A 1.223, and as entering
(a body) at rebirth the phrase viiifianassa avakkanti is
used (D 11.63 ' S 11.91). In this connection the expres-
sion patisandhi-viniiana first appears in Ps 1.52, and
then in the Commentaries (VbhA 192 ; cf. Vism 548,
659 pafisandhicitta) ; in Vism 554= VbhA 163, the v.,
here said to be located in the heart, is made out, at
bodily death, " to quit its ' ' former support and proceed
(pavattati) to another by way of its mental object