Page 690 - Pali English Dictionary.

Vijju & vijjutā Viññāṇa

ning. — (a) vijju: S i.100 (°māli); A i.124 (°ūpamacitta); J the body (kāya) is when animated called sa-viññāṇaka (q. v.
v.322 (°vaṇṇin); Pug 30; Miln 22 (°jāla); VvA 12; Sdhp 244, and cp. viññāṇatta). Again, v. was supposed, at the body's
598. — (b) vijjutā: Th 1, 1167; J ii.217. — On similes with death, to pass over into another body (S i.122; iii.124) and so
v. see J.P.T.S. 1907, 136. — Cp. next. find a support or platform (patiṭṭhā). It was also held to be an
immutable, persistent substance, a view strongly condemned
Vijjullatā (f.) [vijju(t)+latā] a flash or streak of lightning, forked
(M i.258). Since, however, the persistence of v. from life to
lightning S i.106; J i.103, 279, 501.
life is declared (D ii.68; S iii.54), we must judge that it is only
Vijjotati [vi+jotati] to shine (forth) PvA 56; Caus. °eti to illumine
the immutable persistence that is condemned. V. was justly
PvA 10. — pp. vijjotita.
conceived more as "minding" than as "mind." Its form is par-
Vijjotalati [Freq. of vijjotati? Or=vijjotayati=vijjo-teti?] to ticipial. For later variants of the foregoing cp. Miln 86; PvA
flicker Vin ii.131; M i.86. 63, 219.
Ecclesiastical scholastic dogmatic considers v. under the
Vijjotita [pp. of vijjotati] resplendent PvA 154.
categories of (a) khandha; (b) dhātu; (c) paṭiccasamuppāda;
Vijjhati [vyadh] to pierce, perforate; to shoot with an arrow; to
(d) āhāra; (e) kāya. (a) V. as fifth of the five khandhas (q. v.)
strike, hit, split; fut. °issati J iv.272; inf. °ituṁ ibid.; ger.
is never properly described or defined. It is an ultimate. But
°itvā Vin ii.150; J i.201 (boring through timber); SnA 505
as a factor of animate existence it is said to be the discrimi-
(kilese); PvA 155; & viddhā J vi.77. — Pass. vijjhati: ger.
nating (vijānāti) of e. g. tastes or sapid things (S iii.87), or,
°itvā having been hit J iii.323; ppr. vijjhamāna PvA 107;
again, of pleasant or painful feeling (M i.292). It is in no wise
grd. viddheyya J vi.77. — pp. viddha. — Caus. vijjheti J
considered as a condition, or a climax of the other incorporeal
i.45 (sūlehi vijjhayanto); and vedheti to cause to be pierced J
khandhās. It is just one phase among others of mental life. In
vi.453 (fut. vedhayissati). — pp. vedhita.
mediaeval dogmatic it appears rather as the bare phenomenon
Vijjhana (nt.) [fr. vijjhati] piercing or getting pierced DA i.75; of aroused attention, the other khandhās having been reduced
ii.87 (kaṇṇa° — mangala, ear — piercing ceremony); PvA to adjuncts or concomitants brought to pass by the arousing
107. of v. (Cpd. 13), and as such classed under cetasikā, the older
sankhārakkhandha. — (b) as dhātu, v. occurs only in the cat-
Vijjhāpeti [vi+jhāpeti] to extinguish Vin i.31; ii.219, 221; J
egory of the four elements with space as a sixth element, and
iv.292; Miln 42.
also where dhātu is substituted for khandha (S iii.10). — (c)
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Vijjhāyati [vi+jhāyati ] to be extinguished, to go out (of fire) Vin
In the chain of causation (Paṭicca-samuppāda) v. is condi-
i.31 (imper. °āyatu & fut. °āyissati); DhA i.21 (akkhīni dīpa
tioned by the sankhāras and is itself a necessary condition of
— sikhā viya vijjhāyiṁsu).
nāma-rūpa (individuality). See e. g. S ii.4, 6, 8, 12 etc.;
Viññatti (f.) [fr. viññāpeti] intimation, giving to understand, Vin i.1; Vism 545 sq.=VbhA 150; Vism 558 sq.; VbhA 169
information; begging or asking by intimation or hinting (a sq.; 192. — At S ii.4=iii.61 viññāṇa (in the Paṭicca — samup-
n
practice forbidden to the bhikkhu) Vin i.72 (°bahula, intent pāda) is defined in a similar way to the def under v. — ṭṭhiti
on...); iii.144 sq. (id.); iv.290; J iii.72 (v. nāma na vaṭṭati, (see c), viz. as a quality peculiar to (& underlying) each of
is improper); Vbh 13; Vism 41 (threefold: nimitta°, obhāsa°, the 6 senses: "katamaṁ viññāṇaṁ? cha — y — ime viññāṇa
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parikathā; as t. t., cp. Cpd. 120 : medium of communica- — kāyā (groups of v.), viz. cakkhu° sota° etc.," which means
tion); Miln 343, 370; DhA ii.21 (viññattiṁ katvā bhuñjituṁ that viññāṇa is the apperceptional or energizing principle, so
na vaṭṭati); PvA 146. — Two kinds of viññatti are generally to speak the soul or life (substratum, animator, lifepotency) of
distinguished, viz. kāya° and vacī°, or intimation by body the sensory side of individuality. It arises through the mutual
(gesture) and by voice: Dhs 665, 718; Miln 229 sq.; Vism relation of sense and sense — object (M iii.281, where also
448, 530, 531. Cp. Cpd. 22, 264. the 6 v. — kāyā). As such it forms a factor of rebirth, as it
is grouped under upadhi (q. v.). Translations of S ii.4: Mrs.
Viññāṇa (nt.) [fr. vi+jñā; cp. Vedic vijñāna cognition] (as spe-
Rh. D. (K.S. ii.4) "consciousness"; Geiger (in Z. f. B. iv.62)
cial term in Buddhist metaphysics) a mental quality as a con-
"Erkennen."— (d) As one of the four āhāras (q. v.) v. is con-
stituent of individuality, the bearer of (individual) life, life —
sidered as the material, food or cause, through which comes
force (as extending also over rebirths), principle of conscious
rebirth (S ii.13; cp. B.Psy. p. 62). As such it is likened to seed
life, general consciousness (as function of mind and matter),
in the field of action (kamma) A i.223, and as entering (a body)
regenerative force, animation, mind as transmigrant, as trans-
at rebirth the phrase viññāṇassa avakkanti is used (D ii.63; S
forming (according to individual kamma) one individual life
ii.91). In this connection the expression paṭisandhi — viññāṇa
(after death) into the next. (See also below, c & d). In this
first appears in Ps i.52, and then in the Commentaries (VbhA
(fundamental) application it may be characterized as the sen-
192; cf. Vism 548, 659 paṭisandhicitta); in Vism 554=VbhA
sory and perceptive activity commonly expressed by "mind."
163, the v., here said to be located in the heart, is made out, at
It is difficult to give any one word for v., because there is much
bodily death, "to quit its former Ǥ support ʼ and proceed (pa-
difference between the old Buddhist and our modern points of
view, and there is a varying use of the term in the Canon it- vattati) to another by way of its mental object and other con-
self. In what may be a very old Sutta S ii.95 v. is given as ditions." Another scholastic expression, both early and late, is
a synonym of citta (q. v.) and mano (q. v.), in opposition to abhisankhāra-v., or "endowment consciousness," viz. the in-
kāya used to mean body. This simpler unecclesiastical, un- dividual transmigrant or transmitted function (viññāṇa) which
scholastic popular meaning is met with in other suttas. E. g. supplies the next life with the accumulation of individual merit
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a
or demerit or indifference, as it is expressed at Nd 569 in def n
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