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The Concept of Viññā A in Theravāda Buddhism
The Concept of Viññā A in Theravāda Buddhism
Author(s): O. H. de A. Wijesekera
Source: Journal of the American Oriental Society, Vol. 84, No. 3 (Jul. - Sep., 1964), pp. 254-259
Published by: American Oriental Society
Stable URL: http://www.jstor.org/stable/596558
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254
DE
A.
WIJESEIKERA
UNIVERSITY OF CEYLON
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WIJESEKERA:
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WIJESEKERA:
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states shows unmistakably that Vififina is the in the state of Nirodha it obtains no such foot-hold.
That the above described states of Vififidna,
'medium' in which the course of meditational
progress takes place. Now, it is important that represent so many states of a progressive purificathese stages or states of spiritual attainment tion of the individual in empirical (samsaric)
(samdpatti) are definitely called 'the abiding existence is made clear from several passages in the
places (or footholds) of Viififidna' (vififun'a-thiti; Pali Canon. Of these, two passages dealing with
D. ii. 68 ff., A. iv. 39 f.). A careful study of each the numinous concept of the yakkha (Vedic yakcsa)
of the canonical statements regarding the succes- deserve special mention. The term occurs with a
sive Jhdnic stages will show how this idea of thitis philosophical meaning in the Suttanipfta (478;
is applicable. There is no other explanation of 875-6), once in the Atthakavagga and once in the
this usage of the expression 'vihiinna-thiti' except Mahavagga. It occurs in the quasi-technical
the straight-forward one that throughout these phrase 'yalcichassasuddhi' which I have discussed
states the 'stream' of Vififidna (vini-dna-sota) to fully in an earlier paper." In the Kalahavivada
which I have already referred, appears to abide in Sutta of the Atthakavagga the Buddha after exa certain plane of existence for some duration. It plaining the process of eliminating the conditionmay be stated that in the first Jhdnic state the ing factors of the manifold experience of empirical
Vilfidna manifests itself as reasoning and investi- existence (papaica) is made to reply to the intergation (vitakka-vicdra), but in the second this locutor that 'form, happiness and sorrow' cease
intelligential function of the mind is said to be for him 'who is of neither normal nor abnormal
pacified (viipasama), but yet the second Jhdna, consciousness, neither unconscious nor with conaccording to what was said above, is also con- sciousness ceased to become' (na saniasaAiA!,na
sidered as a "state of consciousness" (vihiiina- visann-sanii, no pi asafiii, na vibfitasaiifiH). Then
thiti). Similarly, the second of the four Higher the inquiry is made whether that state is what some
Jhdnas, i. e., the sixth of the Attainments, is said metaphysicians would call 'the purity of the yakkha' or whether there is a purity different from
to be the 'infinity of Vififidna (vin-conainacayatana). Beyond the stage of the infinity of Vififiaina that. To this the Buddha replies that there are
is the 'state of Nothingness' (CkiNcafifia'yatana). some who hold that the permanent state of the
It needs to be emphasized again that both these conscious entity is the highest purity (sassata)
states are also called 'vififinnatthitis.' Further, while others hold that the annihilation of that
the next or the final 'abiding place of Vififiinaa' is conscious entity is the goal (uccheda), but that the
asserted to be 'the sphere of Neither-saian-d-nor- true sage (muni) knowing that both these are inasaRR2,'which, I believe, implies that while the clined to extremes does not enter into disputes and
previous states are 'conceptual,' that is to say, in does not go into renewed existence (in Samsdra).
the final analysis reducible to a particular 'noetic' Now, an analysis of this context leads one to the
experience of the subject, the last indicates a state conclusion that the term yakkha is used here with
which, while being non-noetic, is still some form reference to that state of Vififidna which is neither
of 'experience.' Since, however, there can be no normal (saiftasaiiii) nor yet attained to that
experience of any kind without some sort of higher state which is the ceasing to become of such
Vififidna acting as the medium for it, and, there- norv:al consciousness, that is to say, not yet reached
fore, must be characterizable as impermanent the Nirodha state which we discussed earlier.
(anicca), Buddha declared that even this 'state of Hence the term yaklcha here must refer to the
Neither-conception-nor-non-conception' does not formless (arilpa), infinite (ananta) state of
imply final emancipation or Nibbana. The Vifaifina as characteristic of the last three states of
Vififidna ceases to manifest itself altogether the Jhdnic series as well as in the subtler state of
(nirujjhati) only in the final state of 'the cessa- 'Neither safia nor non-safiR5a' (nevasanh nation of all conceptual and empirical experience sainiayatana), but not yet reached the highest state
(saiiAi-vedayita-nirodha).' ' Nirujjhati' literally of emancipation (parimutti) which is also called
means ' checked' and this can best be taken as the highest state of Purity (parisuddhi).
referring to the checking of the flow (sota) of
That the above is the correct interpretation is
Vififina, that is to say, the stopping of the continuity of Viin-Ania. In the previous states the
6 " The Philosophical Import of Vedic Yaksa and Pali
Vififina could find some abiding place (thiti) but Yakkha," Ibid., Vol. I. 2, pp. 24 sq.
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WIJESEKERA:
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WIJEsEKERA:
259
S.
HENDON
YALE UNIVERSITY
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