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vicikicchā {pi}


Pāḷi; √ vicikicchā
gender:
type:
alt. sp.: IPA: ʋɪt͡ʃɪkɪt͡ʃt͡ʃʰɑː, Velthuis: vicikicchaa, readable: vichikichchhaa, simple: vicikiccha
translation ~:
skr.:
khmer: វិចិកិច្ឆា
thai: วิจิกิจฺฉา
sinhal.: විචිකිච්ඡා
burm.: ဝိစိကိစ္ဆာ
appears:



vichikichchhaa.jpg

[dic] vicikicchā (vicikiccha)

vicikicchā: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

vicikicchā: 'sceptical doubt', is one of the 5 mental hindrances (see nīvaraṇa) and one of the 3 fetters (see saṅyojana), which disappear for ever at Stream-entry, the first stage of holiness (see ariya-puggala). As a fetter, it refers to sceptical doubt about the Master (the Buddha), the Teaching, the Saṅgha, and the training; about things past and future, and conditionality (Dhammasaṅgaṇi 1004; cf. AN 10.71). It also applies to uncertainty whether things are wholesome or not, to be practised or not, of high or low value, etc. According to Visuddhi Magga XIV, 177, vicikicchā is the lack of desire to think (things out i.e. to come to a conclusion; vigata-cikicchā, desiderative to √ cit, to think); it has the nature of wavering, and its manifestation is indecision and a divided attitude; its proximate cause is unwise attention to matters of doubt. It is associated with one of the 2 classes of unwholesome consciousness rooted in delusion (Table I, No. 32). - See also kaṅkhā.

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

The four words for doubt

There are four words for doubt:

1) vicikicchā: doubt

2) kaṅkhā: unsureness

3) kathaṅkathā: uncertainty

4) vimati: uncertainty

Classical objects of doubt

The classical objects of doubt are the Buddha, Dhamma, Saṅgha, and the training. Our renderings for these are as follows, with explanations to follow:

  • Buddha: doubt about the [perfection of the] Perfect One’s [enlightenment]
  • Dhamma: doubt about the [excellence of the] teaching
  • Saṅgha: doubt about the [excellent qualities of the] community of disciples
  • The training: doubt about the [excellence of the] training

Doubt about the [perfection of the] Buddha’s [enlightenment]

A noble disciple who has unshakeable faith in the Buddha (ariyasāvako buddhe aveccappasādena samannāgato hoti) has come to the conclusion that:

• He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.

iti pi so bhagavā arahaṁ sammā sambuddho vijjācaraṇasampanno sugato lokavidu anuttaro purisadammasārathī satthā devamanussānaṁ buddho bhagavā ti. (SN v 390)

According to this, the noble disciple’s faith is not in the person of the Buddha, but in the perfection of his enlightenment. This is in accordance with the definition of saddhindriyaṁ which is linked to tathāgatassa bodhiṁ:

• And what is the faculty of faith? In this regard, the noble disciple has faith. He has faith in the [perfection of the] Perfect One’s enlightenment: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, perfect in insightfulness into reality and in conduct, the Sublime One, one who knows the world [of phenomena] [according to reality], the unexcelled trainer of men to be tamed, the teacher of devas and men, the Enlightened One, the Blessed One.’

Katamañca bhikkhave saddhindriyaṁ idha bhikkhave ariyasāvako saddho hoti saddahati tathāgatassa bodhiṁ iti pi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṁ buddho bhagavā ti. Idaṁ vuccati bhikkhave saddhindriyaṁ. (SN v 196)

Therefore doubt about the Buddha would mean ‘doubt about the [perfection of the] Buddha’s [enlightenment].’

Doubt about the [excellence of the] teaching

A noble disciple who has unshakeable faith in the teaching (ariyasāvako dhamme aveccappasādena samannāgato hoti) has come to the conclusion that:

• The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.

svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṁ veditabbo viññūhī ti SN v 390).

In the light of these qualities, the teaching’s excellence and effectiveness, doubt about the Dhamma means ‘doubt about the [excellence of the] teaching.’

Doubt about the [excellent qualities of the] community of disciples

A noble disciple who has unshakeable faith in the community of disciples (ariyasāvako saṅghe aveccappasādena samannāgato hoti) has come to the conclusion that:

• The community of the Blessed One’s [noble] disciples is applied to the excellent practice, the correct practice, the noble practice, the proper practice; that is, the four pairs of persons, the eight types of individuals. This is the community of the Blessed One’s [noble] disciples. They are worthy of offerings, hospitality, gifts, and honouring with joined palms. They are the unsurpassed field of merit for the world.

supaṭipanno bhagavato sāvakasaṅgho ujupaṭipanno bhagato sāvakasaṅgho ñāyapaṭipanno bhagavato sāvakasaṅgho sāmīcipaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭhapurisapuggalā esabhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti SN v 390).

‘Unshakeable faith in the community of disciples’ is therefore in their excellent qualities. Therefore doubt about the Saṅgha would mean ‘doubt about the [excellent qualities of the] community of disciples.’

Doubt about the [excellence of the] training

The fourth area of doubt concerns ‘the training’ (sikkhāya kaṅkhati vicikicchati (AN iii 249). But what is doubtful about the training? The scriptures say:

• This religious life is lived for the sake of a benefit from the training… to inspire faith in those without faith, and to increase the faith of those with faith… for the complete destruction of suffering.

Sikkhānisaṁsamidaṁ bhikkhave brahmacariyaṁ vussatiappasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya… sabbaso sammā dukkhakkhayāya. (AN ii 243)

Therefore, in relation to the training, doubt would mean ‘doubt about the [excellence of the] training.’

Doubt about the [excellence of the] Path and the practice

With the Path (magga) and practice (paṭipadā), we also render them in terms of ‘significance’:

• The Perfect One, Ānanda, has the actual knowledge that there is not one bhikkhu in this assembly of bhikkhus who is unsure or uncertain about the [perfection of the] Buddha’s [enlightenment], or about the [excellence of the] teaching, or about the [excellent qualities of the] community of disciples, or about the [excellence of the] Path and the practice.

ñāṇameva hettha ānanda tathāgatassa natthi imasmiṁ bhikkhu saṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. (DN ii 155)

Unspecified doubt in the scriptures

Often the scriptures do not specify the object of doubt, whether it means doubt about the Buddha, or the teachings, or the community of disciples, or the training. However, most contexts suggest that unspecified doubt refers to the teachings, and there is definite evidence for this, too, as follows:

1) The second of the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṁyojanāni) is usually called unspecified vicikicchā (DN iii 234). But in the Mahāmāluṅkya Sutta, this unspecified doubt is plainly linked to the teachings:

• A young infant does not have the notion ‘teachings’ (dhammā ti pi na hoti), so how could doubt about the [excellence of the] teachings arise in him? Yet the proclivity to it lurks within him

dhammā ti pi na hoti. Kuto panassa uppajjissati dhammesu vicikicchā anusetitvevassa vicikicchānusayo. (MN i 433)

2) The fifth of the five hindrances is usually called unspecified vicikicchā, but when the bhikkhu in the Upajjhāya Sutta experienced doubt, he linked it to the teachings, dhammesu vicikicchā:

• Bhante, my body now seems as if drugged. I have lost my bearings. The teachings do not occur to my mind. Lethargy and torpor plague my mind. I live the celibate life disgruntled. I am doubtful about the [excellence of the] teaching (dhammesu vicikicchā)

etarahi me bhante madhurakajāto ceva kāyo. Disā ca me na pakkhāyanti. Dhammā ca maṁ nappaṭibhanti. Thīnamiddhañca me cittaṁ pariyādāya tiṭṭhati. Anabhirato ca brahmacariyaṁ carāmi. Atthi ca me dhammesu vicikicchā ti. (AN iii 69)

3) In several suttas doubt is openly linked to saddhamma:

• The ignorant Everyman… is unsure, doubtful, undecided about the [perfection of the] true teaching (saddhamme).

assutavā puthujjano… kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. (SN iii 99)

• Some person here is unsure, doubtful, undecided about the [perfection of the] true teaching (saddhamme).

Puna ca paraṁ brāhmaṇa idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. (AN ii 174)

4) Because all aspects of faith stem from faith in the teachings (see following quotes), doubt in the teachings necessarily implies doubt in all objects of faith. Therefore doubt in the teachings is effectively the all-embracing term, and can be used as such when the object of doubt is unspecified. That faith in the teachings is the basis of other aspects of faith is shown in these quotes:

• On hearing the teaching he acquires faith in the [perfection of the] Perfect One’s [enlightenment]

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. (MN i 179)

• As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus: “The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.”

Yathā yathā me āvuso bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ satthari pasīdiṁ sammā sambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno saṅgho ti. (MN i 320)

• Faith [in the perfection of the Perfect One’s enlightenment] has a nourishing condition, I declare, not no nourishing condition. And what is the condition that nourishes it? Listening to the true teaching, one should reply.

Saddhampahaṁ bhikkhave sāhāraṁ vadāmi saddhammasavanantissa vacanīyaṁ. (AN v 115)

Two areas of doubt [about the excellence of the teaching]: internal things and external things

The hindrance of doubt is twofold:

1) Doubt [about the excellence of the teaching] in relation to internal things is a spiritual hindrance.

Yadapi bhikkhave ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ

2) Doubt [about the excellence of the teaching] in relation to external things is also a spiritual hindrance.

Yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ

Thus what is concisely called the hindrance of doubt [about the excellence of the teaching] becomes twofold by this method of exposition.

Vicikicchā nīvaraṇanti itihidaṁ uddesaṁ gacchati tadamināpetaṁ pariyāyena dvayaṁ hoti. (SN v 110)

Vicikicchā saṁyojana and nīvaraṇa: what is the difference?

Vicikicchā saṁyojana is abandoned at stream-entry. Vicikicchā nīvaraṇa is abandoned at arahantship. We call both terms ‘doubt [about the excellence of the teaching].’ What is the difference?

1) Vicikicchā saṁyojana is a powerful form of doubt that is a tie to individual existence in the low plane of existence:

• The ignorant Everyman abides with a mind absorbed in and overcome by doubt [about the excellence of the teaching]. He does not discern according to reality the deliverance from the arisen doubt [about the excellence of the teaching]. When that doubt [about the excellence of the teaching] is powerful and unsubdued in him, it is a tie to individual existence in the low plane of existence.

vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena. Uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. (MN i 434)

2) Vicikicchā nīvaraṇa is a less powerful form of doubt that lingers till arahantship. Whereas arahants have abandoned the five hindrances so that they are chopped down at the root, completely and irreversibly destroyed, never to arise again in future (pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṁ anuppādadhammā SN v 327), disciples in training are still in the process of abandoning them (nīvaraṇe pahāya viharanti, SN v 327).

Purification of doubt and perfection of faith

The purification of doubt corresponds to an increasing faith which reaches perfection at arahantship. At levels below arahantship, the faculties, including the faculty of faith, are weaker, implying that doubt is stronger:

• One who has completed and fulfilled the five spiritual faculties is an arahant. If they are weaker than that, one is a non-returner; if still weaker, a once-returner; if still weaker, a stream-enterer.

Imesaṁ kho bhikkhave pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti. Tato mudutarehi anāgāmī hoti. Tato mudutarehi sakadāgāmī hoti. Tato mudutarehi sotāpanno hoti. (SN v 200)

Although aveccappasāda is associated with stream-entry, and with the phrase ‘The Blessed One is perfectly enlightened,’ the Cūḷahatthipadopama Sutta says one cannot in fact conclude that the Blessed One is perfectly enlightened until arahantship:

• And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’

Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṁ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti. (MN i 184)

Doubt: what are the consequences?

The scriptures say that if one is unsure, doubtful, undecided about, and has no faith in

  • the [perfection of the] Teacher’s [enlightenment]
  • the [excellence of the] teaching
  • the [excellent qualities of the] community of disciples
  • the [excellence of the] training

then one’s mind does not incline to vigour, application, perseverance, and inward striving.

idhāvuso bhikkhu satthari… dhamme… saṅghe… sikkhāya… kaṅkhati vicikicchati nādhimuccati na sampasīdati… tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccayā padhānāya. (DN iii 237)

In contrast, Venerable Sāriputta said a noble disciple who has faith [in the perfection of the Perfect One’s enlightenment] will dwell energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors; that he will be steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors.

Saddhassa hi bhante ariyasāvakassa etaṁ pāṭikaṅkhaṁ: yaṁ āraddhaviriyo viharissati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu SN v 410).

Sometimes a noble disciple might abide negligently applied [to the practice] (ariyasāvako pamādavihārī hoti). Although he has unshakeable faith in the Buddha and the teaching, he is content with that faith, and does not make further effort for physical seclusion by day nor for solitary retreat at night.

aveccappasādena santuṭṭho na uttariṁ vāyamati divā pavivekāya rattiṁ paṭisallānāya. (SN v 398)

According to Venerable Sāriputta’s statement, this negligence is due to a relative lack of faith, or in other words, the fifth hindrance, doubt [about the excellence of the teaching]. Thus, even amongst stream-enterers, some have stronger faith than others, which can be seen in their levels of diligence.

Cause of doubt about the excellence of the teaching: craving

Doubt about the excellence of the teaching comes from craving (taṇhā):

• The ignorant Everyman… is unsure, doubtful, undecided about the [perfection of the] true teaching.

assutavā puthujjano… kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme

… That unsureness, doubt, and undecidedness about the [perfection of the] true teaching is an originated phenomenon.

yā kho pana sā bhikkhave kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.

… What is the basis, origin, object of genesis and production of that originated phenomenon?

So pana saṅkhāro kinnidāno kiṁsamudayo kiñjātiko kimpabhavoti

… When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.

avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā

… That originated phenomenon is born from that

tatojo so saṅkhāro. (SN iii 99)

Cause of doubt about the excellence of the teaching: improper contemplation

I do not see any one thing on account of which unarisen doubt [about the excellence of the teaching] arises, and arisen doubt [about the excellence of the teaching] increases and expands, as improper contemplation.

Nāhaṁ bhikkhave aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ bhikkhave ayoniso manasikāro

For one of improper contemplation, unarisen doubt [about the excellence of the teaching] arises, and arisen doubt [about the excellence of the teaching] increases and expands.

Ayoniso bhikkhave manasikaroto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattatī ti. (AN i 4)

I do not see any one thing on account of which unarisen doubt [about the excellence of the teaching] does not arise, and arisen doubt [about the excellence of the teaching] is abandoned, as proper contemplation.

Nāhaṁ bhikkhave aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ bhikkhave yoniso manasikāro

For one of proper contemplation unarisen doubt [about the excellence of the teaching], and arisen doubt [about the excellence of the teaching] is abandoned.

Yoniso bhikkhave manasikaroto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī ti. (AN i 4-5)

Overcoming doubt about the excellence of the teaching by meditation

Any unsureness [about the excellence of the teaching] in relation to what is experienced by oneself or by others, either here or in the world beyond, is completely abandoned by those who meditate, by those who are vigorously applied [to the practice], by those who live the religious life

Yā kāci kaṅkhā idha vā huraṁ vā sakavediyā vā paravediyā vā
Jhāyino tā pajahanti sabbā ātāpino brahmacariyaṁ carantā ti. (Uda 60)

Overcoming doubt about the excellence of the teaching by overcoming self-centredness

The Nissāraṇīya Sutta (AN iii 291-2) says doubt [about the excellence of the teaching] persists as long as the notion “I am” has not vanished, which happens at arahantship (SN iii 131). So, although the scriptures say that to enter first jhāna the five hindrances must first be suppressed (MN iii 136; DN i 204), this can be only relatively true. According to the Nissāraṇīya Sutta, the hindrance of doubt is not properly suppressed before arahantship. Of course, this relative impurity of jhāna is maybe true for all five hindrances.

• If the notion “I am” has vanished, and one does not regard anything as “[in reality] what I am,”’ it is impossible, out of the question, that the arrow of doubt and uncertainty [about the excellence of the teaching] would plague your mind.

aṭṭhānametaṁ āvuso anavakāso yaṁ asmī ti vigate ayamahamasmī ti asamanupassato atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassatī ti. (DN iii 250)

However, according to the Cūḷasaccaka Sutta, doubt about the excellence of the teaching can be suppressed before arahantship by contemplating the voidness of personal qualities [in the five aggregates], as follows:

• On what grounds is a disciple of Master Gotama one who practises his training system, who responds to his advice, who has overcome doubt [about the excellence of the teaching] (tiṇṇavicikiccho), one who is free of uncertainty [about the excellence of the teaching] (vigatakathaṅkatho), who has gained confidence [in the teaching], and abides no longer dependent on others regarding the [understanding of the] Teacher’s training system?

Kittāvatā nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī ti

• A disciple of mine sees each of the five aggregates according to reality with perfect penetrative discernment: This is “not [in reality] mine,” this is “not [in reality] what I am,” this is “not my [absolute] Selfhood”

Idha aggivessana mama sāvako yaṁ kiñci rūpaṁ… viññāṇaṁ atītānāgata paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ n’etaṁ mama n’eso’hamasmi na me so attā ti evametaṁ yathābhūtaṁ sammappaññāya passati

• On what grounds is a bhikkhu an arahant with perceptually obscuring states destroyed, one who has fulfilled [the religious life], done what had to be done, laid down the burden, achieved his objective, destroyed the ties to individual existence, and is liberated [from perceptually obscuring states] through the complete knowledge [of things according to reality]?

Kittāvatā pana bho gotama bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto ti?

• In this regard, having seen any kind of bodily form… field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.

Idha aggivessana bhikkhu yaṁ kiñci rūpaṁ atītānāgata paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre sannike vā sabbaṁ rūpaṁ n’etaṁ mama n’eso’hamasmi na me so attā ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

Yā kāci vedanā… saññā… saṅkhārā… viññāṇaṁ…. (MN i 235)

Overcoming doubt about the excellence of the teaching: seeing with penetrative discernment

• Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘This is brought about’?

Bhūtamidan ti bhikkhave yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī ti

• Yes, bhante.

• Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘It is arisen with that as its nourishing condition’?

Tadāhārasambhavan ti bhikkhave yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī ti

• Yes, bhante.

• Bhikkhus, is doubt [about the excellence of the teaching] abandoned in one who perceives according to reality with perfect penetrative discernment: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?

Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhamman ti bhikkhave yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī ti.

• Yes, bhante. (MN i 260)

Doubt about the excellence of the teaching, the unexplained issues, and dogmatism

• Bhante, what is the cause and reason that doubt [about the excellence of the teaching] does not arise in the learned noble disciple on account of the unexplained issues?

Ko nu kho bhante hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nūppajjati avyākatavatthusu

• To the learned noble disciple, through the ending of dogmatism, doubt [about the excellence of the teaching] does not arise on account of the unexplained issues

diṭṭhinirodhā kho bhikkhu sutavato ariyasāvakassa vicikicchā nūppajjati avyākatavatthusu.

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.

Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,

na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,

hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.

neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

The ignorant Everyman (assutavā puthujjano) does not discern

• dogmatism

• the origin of dogmatism

• the ending of dogmatism

• the practice leading to the ending of dogmatism

diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti

For him dogmatism grows

tassa sā diṭṭhi pavaḍḍhati

He is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is not freed, I declare, from suffering.

So na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmāti vadāmi.

The learned noble disciple discerns

sutavā ca kho bhikkhu ariyasāvako

• dogmatism

• the origin of dogmatism

• the ending of dogmatism

• the practice leading to the ending of dogmatism

diṭṭhinirodhagāminiṁ paṭipadaṁ pajānāti

• For him, dogmatism ceases

tassa sā diṭṭhi nirujjhati

• He is freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is freed, I declare, from suffering.

So parimuccati jātiyā jarāmaraṇe sokehi paridevehi dukkhehi domanassehi upāyāyehi parimuccati dukkhasmāti vadāmi. (AN iv 69-70)

Doubt regarding the periods of the past, future, and present

The scriptures speak of ‘doubt about the periods of the past, future, and present,’ which makes better sense if taken as ‘doubt about the [nature of reality in the] periods of the past, future, and present,’ thus:

• Three states of unsureness: one is unsure, doubtful, undecided, unsettled, about the [nature of reality in the] periods of the past, the future, and the present

Tisso kaṅkhā. Atītaṁ vā addhānaṁ… anāgataṁ vā addhānaṁ… etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. (DN iii 217)

This interpretation is illustrated in the following conversation:

• If, headman, I were to teach you about the origination and vanishing of suffering with reference to the past, saying, ‘So it was in the past,’ unsureness about the [nature of reality in the] past might arise in you.

Ahañce te gāmaṇi atītaṁ addhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: evaṁ ahosi atītamaddhānan ti tatra te siyā kaṅkhā siyā vimati.

… And if I were to teach you about the origination and vanishing of suffering with reference to the future, saying, ‘So it will be in the future,’ unsureness about the [nature of reality in the] future might arise in you.

Ahañce te gāmaṇi anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ. Evaṁ bhavissati anāgatamaddhānan ti tatrāpi te siyā kaṅkhā siyā vimati.

… Instead, headman, while I am sitting right here, and you are sitting right there, I will teach you about the origination and vanishing of suffering. Listen, pay careful attention, and I will speak.

Api cāhaṁ gāmaṇi idheva nisinno ettha ca te nisinnassa dukkhassa samudayañca atthaṅgamañca desissāmi. Taṁ suṇāhi sādhukaṁ manasikarohi bhāsissāmī ti

Having shown the headman that suffering in the present stems from fondness and attachment in the present, the Buddha then extends the discussion to the past and future:

• Through this profound truth that is seen, understood, realised in the here and now, penetrated, you can deduce about the past and the future thus:

Iminā tvaṁ gāmaṇi dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ nehi

… Whatever suffering arose in the past, all of it stemmed from fondness, with fondness as its basis; for fondness is the origin of suffering.

yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjati sabbantaṁ chandamūlakaṁ chandanidānaṁ chando hi mūlaṁ dukkhassa

… Whatever suffering will arise in the future, all of it will stem from fondness, with fondness as its basis; for fondness is the origin of suffering.

yaṁ hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati sabbantaṁ chandamūlakaṁ chandanidānaṁ chando hi mūlaṁ dukkhassā ti. (SN iv 327)

Doubt [about the perfection of the Blessed One’s body]

Brahmans who searched the Buddha’s body for the thirty-two marks of a Great Man, which, for them, were signs of perfect enlightenment, of a Great Man, were always ‘doubtful’ about the two marks which were not immediately obvious. To make any sense, this unspecified doubt is best understood as ‘doubt [about the perfection of the Blessed One’s body],’ as these three examples show:

1) All thirty two of the marks that you have heard are the marks of a Great Man are to be found on my body. So, brahman, do not be unsure [about the perfection of the Blessed One’s body].

Ye te dvattiṁsāti sutā mahāpurisalakkhaṇā
Sabbe te mama kāyasmiṁ. Mā te kaṅkhāhu brāhmaṇa. (MN ii 143)

2) Then Ambaṭṭha, the young brahman, while pacing back and forth with the Blessed One, looked for the thirty-two marks of a Great Man on the Blessed One's body, and could see all but two of them.

Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasa kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve

… He was unsure, doubtful, undecided, unsettled [about the perfection of the Blessed One’s body] in respect of two of these marks: the sheathed genitals and the large tongue.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati kosohite ca vatthaguyhe pahūtajivhatāya ca ;

… And so, being aware of this, the Blessed One arranged by psychic power that Ambaṭṭha could see his sheathed genitals, and then, sticking out his tongue, he licked both ears and both nostrils backwards and forwards, and covered the whole width of his forehead with his tongue.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubho pi kaṇṇasotāni anumasi parimasi. Ubho pi nāsikāsotāni anumasi parimasi. Kevalampi naḷāṭamaṇḍalaṁ jivhāya chādesi.

… Then Ambaṭṭha thought: ‘The ascetic Gotama is possessed of all thirty-two marks of a Great Man, with all present and none missing.

Atha kho ambaṭṭhassa māṇavassa etadahosi samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī ti. (DN i 105-6)

Ajita’s quest: doubt [about the perfection of the Perfect One’s enlightenment]

The brahman Ajita was sent by his teacher to examine the Buddha as to whether he was perfectly enlightened or not, and to put him through a series of tests:

• ‘If he is the Enlightened One, one of unobstructed vision, he will answer in speech the questions you ask in your mind.’ (Snp 1005)

In this quest, Ajita used the word kaṅkhā and kaṅkhati which should be parenthesised as follows:

• Give a detailed account of Bāvari’s marks, best of men, the destroyer of unsureness. Let there be no unsureness in us [about the perfection of the Perfect One’s enlightenment].

Lakkhaṇānaṁ pavicayaṁ, bāvarissa naruttama;
Kaṅkhacchida pakāsehi, mā no kaṅkhāyitaṁ ahu. (Snp 1021)

Sakka’s Questions: doubt about the way of spiritual fulfilment, and of unfulfilment

The Buddha removed the arrow of doubt and uncertainty long lurking in Sakka, Lord of the Devas, through answering his four main questions plus six subsidiary questions (DN ii 283). But doubt and uncertainty about what? The answer is found at the end of the conversation in the Sakkapañha Sutta, when Sakka explained the history of his inquiry:

• Thinking that ascetics living secludedly were enlightened, and that I should go and follow them, I had asked them, ‘What is the way of spiritual fulfilment? What is the way of spiritual unfulfilment?’ But when asked, they were unable to explain the relevant path and practices.

Yassu maññāmi samaṇe pavivittavihārino;
Sambuddhā iti maññāno gacchāmi te upāsituṁ.
Kathaṁ ārādhanā hoti kathaṁ hoti virādhanā;
Iti puṭṭhā na sampāyanti magge paṭipadāsu ca. (DN ii 287)

This shows that the doubt and uncertainty long lurking in Sakka concerned the way of spiritual fulfilment (ārādhanā), and of unfulfilment (virādhanā). This qualification can therefore be parenthesised in translation. For example, after the Buddha answered each question, Sakka exclaimed:

• 'So it is, Blessed One, so it is, Sublime One. Having heard the Blessed One’s answer to my question, unsureness [about the way of spiritual fulfilment, and of unfulfilment] is overcome in me; uncertainty [about the way of spiritual fulfilment, and of unfulfilment] has disappeared!'

Evametaṁ bhagavā evametaṁ sugata tiṇṇā me'ttha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā ti.

Likewise, Sakka’s exclamation at the end of the conversation can be rendered:

• Long I wandered, objective unfulfilled, doubtful and uncertain [about the way of spiritual fulfilment, and of unfulfilment], in quest of the Perfect One.

Apariyositasaṅkappo vicikiccho kathaṅkathī.
Vicariṁ dīghamaddhānaṁ anvesanto tathāgataṁ. (DN ii 287)

Sakka’s four main questions are all consistent with an inquiry about the way of spiritual fulfilment, and of unfulfilment. They are as follows:

1) Because of what bond is it, that devas, humans, asuras, magical serpents, heavenly musicians and whatever other kinds there may be, although they wish to abide free of unfriendliness, violence, enmity, hostility, and uncordiality, why do they in fact abide with all these things?

kiṁsaṁyojanā nu kho mārisa devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā te averā adaṇḍā asapattā avyāpajjhā viharemu averino ti iti ce nesaṁ hoti. Atha ca pana saverā sadaṇḍā sasapattā savyāpajjā viharanti saverino ti

2) How does he conduct himself, the bhikkhu who practises within the constraints of the rules of discipline?

kathaṁ paṭipanno pana mārisa bhikkhu pātimokkhasaṁvarāya paṭipanno hotī ti

3) How does he conduct himself, the bhikkhu who applies himself to the restraint of the sense faculties [from grasping, through mindfulness]?

kathaṁ paṭipanno pana mārisa bhikkhu indriyasaṁvarāya paṭipanno hotī ti

4) Do all ascetics and Brahmanists have the same doctrine, the same standard of discipline, the same aspiration, and pursue the same goal?

sabbeva nu kho mārisa samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā ti. (DN ii 276-83)

Māra’s seventh army: doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]

Before his enlightenment, the Buddha was tempted by Māra to abandon his struggle. It was here that the Buddha said that Māra’s seventh army is doubt (Sattamī vicikicchā te, Snp 437). Usually we would call vicikicchā ‘doubt [about the excellence of the teaching].’ See IGPT sv Vicikicchā. But here, as yet, there is no Buddha or teaching. We therefore take the object of vicikicchā to be kusalesu dhammesu from this quote:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu. (MN iii 136; DN i 204)

Accordingly, Māra’s seventh army is ‘doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]’. This also accords with the nature of the Buddha’s search at that time:

• Having gone forth [into the ascetic life] in search of what is spiritually wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma.’

So evaṁ pabbajito samāno kiṁkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. (MN i 163)

Uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors

We used this quote in the section above:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors. He cleanses his mind of doubt [about the excellence of the teaching].

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu. Vicikicchāya cittaṁ parisodheti. (MN iii 136; DN i 204)

We make two points:

1) Applying the same parentheses, i.e. ‘[significance of],’ would only be justified if ‘the teaching’ concerns ‘the abandoning of spiritually unwholesome factors and undertaking of spiritually wholesome factors.’ Which it does, says this quote:

• The refraining from everything unvirtuous; the undertaking of what is spiritually wholesome; the purification of one’s mind: this is the training system of the Buddhas.

Sabbapāpassa akaraṇaṁ kusalassa upasampadā
Sacittapariyodapanaṁ etaṁ buddhānaṁ sāsanaṁ. (Dhp 183)

2) According to our parenthesis, spiritually unwholesome factors are ‘abandoned’ and spiritually wholesome factors are ‘undertaken’. The parentheses come from these two quotes:

• The Blessed One praises the abandonment of spiritually unwholesome factors.

bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti. (SN iii 8)

• The Blessed One praises the undertaking of spiritually wholesome factors.

bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī ti. (SN iii 9)

Illustrations

Illustration: vicikicchā, doubt [about the excellence of the teaching]

The man ignorant of the path would ask the knowledgeable man a question about the path, and the latter would say: ‘Come, good man, this is the path. Go along it a little way and you will see a fork in the road. Avoid the left-hand branch and take the right-hand branch…

‘The man ignorant of the path’ represents the common man.

puriso amaggakusalo ti kho tissa puthujjanassetaṁ adhivacanaṁ

‘The man knowledgeable about the path’ represents the Perfect One, the Arahant, the Perfectly Enlightened One.

Puriso maggakusalo ti kho tissa tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa

‘The forked road’ represents doubt [about the excellence of the teaching].

Dvidhāpatho ti kho tissa vicikicchāyetaṁ adhivacanaṁ

‘The left-hand branch’ represents the wrong eightfold path; that is, wrong view [of reality]… wrong inward collectedness.

Vāmomaggo ti kho tissa aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ seyyathīdaṁ micchādiṭṭhiyā… micchāsamādhissa.

‘The right-hand branch’ represents the noble eightfold path; that is, right perception [of reality]… right inward collectedness.

Dakkhiṇo maggo ti kho tissa ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ seyyathīdaṁ sammādiṭṭhiyā… sammāsamādhissa. (SN iii 108-9)

Illustration: vicikicchā, doubt [about the excellence of the teaching]

The hindrance of doubt [about the excellence of the teaching] produces spiritual blindness, uninsightfulness, ignorance [of things according to reality], is destructive of penetrative discernment, vexatious, and not conducive to the Untroubled.

Vicikicchānīvaraṇaṁ bhikkhave andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhiyaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. (SN v 97)

Illustration: vicikicchā, doubt [about the excellence of the teaching]

Again, brahman, when one dwells with a mind absorbed in and overcome by doubt [about the excellence of the teaching], and one does not discern according to reality the escape from the arisen doubt [about the excellence of the teaching], on that occasion one neither knows nor sees [according to reality] one’s own good, nor the good of others, nor the good of both.

Puna ca paraṁ brāhmaṇa yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena. Uppannassa ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti. Attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati. Paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati. Ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati. (SN v 123-4)

Illustration: vicikicchā, doubt [about the excellence of the teaching]

This quote shows that doubt [about the excellence of the teaching] comes from clinging when one is assailed by entrenched perception and conception:

• For whatever the reason that entrenched perception and conception assail a man

yatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti

… if there is found nothing there to be delighted in, welcomed, or clung to

ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ

… this is the end of the proclivity to doubt [about the excellence of the teaching]

kaṅkhī vecikicchī

kaṅkhī vecikicchī: (main article see: vicikicchā)

Illustration: kaṅkhī vecikicchī, unsure and doubtful [about the perfection of the Perfect One’s enlightenment]

[Sabhiya:]

‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment], I have come longing to ask [these] questions. Put an end to them for me. Being asked, answer my questions truthfully one by one.’

Kaṅkhī vecikicchī āgamaṁ pañhe pucchituṁ abhikaṅkhamāno
Tes’antakaro bhavāhi pañhe me puṭṭho
Anupubbaṁ anudhammaṁ vyākarohi me. (Snp 510)

COMMENT:

Kaṅkhī vecikicchī: ‘Unsure and doubtful [about the perfection of the Perfect One’s enlightenment].’ The object of Sabhiya’s unsureness and doubt is unspecified, but there are two reasons we can say that his doubt is not ‘doubt about the questions’ (an expression which anyway is meaningless), but about the perfection of the Perfect One’s enlightenment.

1) The original purpose of the questions was not to discover their answers, but to find out under whom he should live the religious life.

2) It is indicated by the second sentence in this quote, beginning with ‘Certainly’ (addhā):

• The unsureness I formerly had [about the perfection of the Perfect One’s enlightenment], that you have dealt with, O Seer. Certainly you are a perfectly enlightened sage. There are no hindrances in you.

Yā me kaṅkhā pure āsi taṁ me vyākāsi cakkhumā
Addhā munīsi sambuddho natthi nīvaraṇā tava. (Snp 541)

kaṅkho

kaṅkho: (main article see: vicikicchā)

Illustration: kaṅkho, unsureness [about the excellence of the teaching]

Having crossed to the Far Shore he is free of remissness in practising the teaching, and free of unsureness [about the excellence of the teaching].

tiṇṇo ca pāraṁ akhilo akaṅkho. (Snp 1059)

kaṅkhī

kaṅkhī: (main article see: vicikicchā)

Illustration: kaṅkhī, unsure about the [perfection of the] true teaching; vicikicchī,doubtful about the [perfection of the] true teaching

Again, some person here is unsure, doubtful, undecided about the [perfection of the] true teaching.

Puna ca paraṁ brāhmaṇa idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.

When he incurs a severe disease or illness, he thinks: 'Alas, I am unsure, doubtful, undecided about the [perfection of the] true teaching.

Tamenaññataro gāḷho rogātaṅko phusati. Tassaññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhammo ti.

He grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment. This, too, is one subject to death who is frightened and terrified of death.

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Ayampi kho brāhmaṇa maraṇadhammo samāno bhāyati santāsaṁ āpajjati maraṇassa. (AN ii 174)

kaṅkhā

kaṅkhā: (main article see: vicikicchā)

Illustration: kaṅkhā, unsureness about the [perfection of the] Perfect One’s [enlightenment]; vimati, uncertainty about the [perfection of the] Perfect One’s [enlightenment]

In the Sampasādaniya Sutta Venerable Sāriputta recounts, in sixteen ways, the Buddha’s unsurpassed ability to explain the teaching (etadānuttariyaṁ yathā bhagavā dhammaṁ deseti). Then the Buddha said:

• And therefore you, Sāriputta, should frequently repeat this systematic exposition of the teaching to the bhikkhus and bhikkhunīs, and to male and female lay-followers. And, by listening to such talk, any worthless persons’ unsureness or uncertainty about the [perfection of the] Perfect One’s [enlightenment] will be abandoned.

tasmātiha tvaṁ sāriputta imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhunaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Yesampi hi sāriputta moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā tesamimaṁ dhammapariyāyaṁ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī ti. (DN iii 116)

Illustration: kaṅkhā, unsureness; vimati, uncertainty [about what I have said]

This will be a discourse by way of questions. Those who understand, should say ‘We understand.’ Those who do not understand, should say ‘We do not understand.’ Anyone who is unsure or uncertain [about what I have said] should ask me, ‘How is this, bhante? What is the meaning of this?.’

paṭipucchakathā kho bhaginiyo bhavissati. Tattha ājānantīhi ājānāmātissa vacanīyaṁ na ājānantīhi na ājānāmātissa vacaniyaṁ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo: idaṁ bhante kathaṁ imassa kvattho ti. (MN iii 271)

Illustration: kaṅkhā, unsureness; vimati, uncertainty

On an Observance Day, a fourteenth, there is neither unsureness nor uncertainty among the general public as to whether the moon is not full or full, for the moon is then not full.

tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā ūno nu kho cando puṇṇo nu kho cando ti atha kho ūno cando tveva hoti. (MN iii 276)

Illustration: kaṅkhā, unsureness; vimati, uncertainty

Suppose a man were knowledgeable about the sound of a conch. While walking along the highway he might hear the sound of a conch. He would not be at all unsure or uncertain about [the source of the sound]; rather, he would conclude: ‘That is indeed the sound of a conch.’

Seyyathā pi bhikkhave puriso kusalo bherisaddassa. So addhānamagga paṭipanno bherisaddaṁ suṇeyya tassa na heva kho assa kaṅkhā vā vimati vā bherisaddo nu kho na nu kho bherisaddoti. Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. (AN ii 185)

Illustration: kaṅkhā, unsureness; vimati, uncertainty

I am one of the Blessed One's white-robed female lay disciples who maintains perfect virtue. If anyone has any unsureness or uncertainty about [the truth of] this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him.

Yāvatā kho gahapati tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriṇiyo ahaṁ tāsaṁ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati suṁsumāragire bhesakalāvane migadāye taṁ bhagavantaṁ upasaṅkamitvā pucchatu. (AN iii 296)

Illustration: kaṅkhā, unsureness [about the excellence of the teaching]

Spiritual purification through [the purification of] one’s perception [of reality] is for the sake of spiritual purification through overcoming one’s unsureness [about the excellence of the teaching].

Diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā.

Spiritual purification through overcoming one’s unsureness [about the excellence of the teaching] is for the sake of spiritual purification through knowledge and vision of what is the Path and what is not the Path.

Kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā. (MN i 149-150)

Illustration: kaṅkhā, unsureness [about the excellence of the teaching]

When profound truths become manifest to the vigorous, meditative Brahman, then all his unsureness [about the excellence of the teaching] disappears, for he discerns the conditioned nature of reality.

Yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa
Athassa kaṅkhā vapayanti sabbā yato pajānāti sahetudhamman ti. (Uda 1)

 

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Suttas and Dhammadesanā

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en/dictionary/vicikicchā.txt · Last modified: 2019/09/25 05:30 by 127.0.0.1