➥ viññāṇa:

• for viññāṇa:
  • consciousness
  • field of sensation
  • stream of consciousness
  • mind
  • thought
  • ‘personal //viññāṇa//’ (Bhikkhu Sāti)
• for viññāṇa:
  • Bodily form... fields of sensation: insight
• for viññāṇasota:
  • stream of consciousness

Viññāṇa: mechanism by which sensation is made conscious

As a component of phassa, viññāṇa arises dependent on the association of the internal and external sense bases. For example:

• Dependent on the visual sense and visible objects, the visual field of sensation arises

cakkhuñcāvuso paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. (MN i 111)

There are six fields of sensation corresponding to the six senses. We call these: the visual field of sensation, the auditory field of sensation, the olfactory field of sensation, the gustatory field of sensation, the tactile field of sensation, and the mental field of sensation (cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ, MN iii 281).

Viññāṇakkhandha: fields of sensation

The phenomenon of viññāṇakkhandha is also ‘the fields of sensation,’ and is defined as that by which one discerns objects and sense impression, for instance different flavours (Quote 1, SN iii 87) or pleasure and pain (Quote 2, MN i 292-3):

Quote 1)

• And why do you call it the fields of sensation? One knows therefore it is called the fields of sensation. And what does one know? One knows sour, one knows bitter, one knows pungent, one knows sweet, one knows sharp, one knows mild, one knows salty, one knows bland. ‘One knows,’ bhikkhus, therefore it is called the fields of sensation.

Vijānātī ti kho bhikkhave tasmā viññāṇan ti vuccati. Kiñca vijānāti: ambilampi vijānāti tittakampi vijānāti kaṭukampi vijānāti madhurakampi vijānāti khārikampi vijānāti akhārikampi vijānāti loṇikampi vijānāti aloṇikampi vijānāti. Vijānātī ti kho bhikkhave tasmā viññāṇan ti vuccati. (SN iii 87)

Quote 2)

• One knows, one knows. Therefore fields of sensation is said. What does one know? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.

Vijānāti vijānātī ti kho āvuso tasmā viññāṇan ti vuccati. Kiñca vijānāti sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti. (MN i 292-3)

Viññāṇa: the instrument of knowledge

The instrumental case in the following quote (tena ca viññāṇena) shows that viññāṇa is the instrument through which one knows sensation.

• What does one know with that viññāṇa? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.

Tena ca viññāṇena kiṁ vijānāti: sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti. (MN iii 242)

Viññāṇakkhandha = viññāṇa of phassa: Mahāhatthipadopama Sutta

The viññāṇa of the fifth aggregate is the viññāṇa of phassa. This can be demonstrated in three ways:

1) The Mahāhatthipadopama Sutta says:

• If the visual sense is operational and visible objects come into its range, and there is an operative interaction between them, then the appropriate class of viññāṇa is manifested… The viññāṇa in whatever is thus brought about comprises viññāṇūpādānakkhandha.’

ajjhattikañce cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti tajjo ca samannāhāro hoti evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti… yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇūpādānakkhandhe saṅgahaṁ gacchati. (MN i 190)

2) If the fifth aggregate was different from the viññāṇa of phassa, then the viññāṇa of phassa would have no aggregate to belong to. It is not material, so it could not belong to the first aggregate of bodily form. Nor could it belong to the three immaterial aggregates, because they depend on phassa:

• Sensation is the indispensible and necessary condition by which the aggregates of sense impression, perception, and mental factors are to be discerned.

phasso hetu phasso paccayo vedanakkhandhassa… saññākkhandhassa… saṅkhārakkhandhassa paññāpanāya. (MN iii 17)

3) Viññāṇakkhandha and phasso have the same source, i.e. nāmarūpaṁ:

• Immaterial-factors-and-bodily-form is the indispensible and necessary condition by which the aggregate of the fields of sensation is to be discerned.

nāmarūpaṁ hetu nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā ti. (SN iii 102)

• Sensation arises dependent on immaterial-factors-and-bodily-form.

Nāmañca rūpañca paṭicca phasso. (Snp 872)

Viññāṇakkhandha = viññāṇa of phassa: puzzling relationship to nāmarūpa

If the viññāṇa of the fifth aggregate is identical with the viññāṇa of phassa, then it must also arise from the six senses and their objects. But the quotes above say it arises from nāmarūpa. To explain this, we will now show that ‘nāmarūpa’ can mean the six senses and their objects because of the expression ‘external nāmarūpa’ which we now discuss.

External nāmarūpa + internal nāmarūpa = senses + objects

Our explanation is based on the following quote:

• There is this body and the external nāmarūpa. Thus is this dyad. Because of the dyad there is sensation.

Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ. Itthetaṁ dvayaṁ. Dvayaṁ paṭicca phasso. (SN ii 24)

In this quote, ‘this body’ seems to stand for ‘internal nāmarūpa.’ The quote corresponds to the more common explanation:

• Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. (MN iii 281)

‘The visual sense’ is the first of the six senses (ajjhattikāni āyatanāni, DN iii 243), and ‘visible objects’ is the first of the six sense objects (bāhirāni āyatanāni, DN iii 243).

By comparison of quotes, internal nāmarūpa corresponds to the six senses, and external nāmarūpa corresponds to the six sense objects. So when the scriptures say that ‘nāmarūpa is the indispensible and necessary condition by which the aggregate of the fields of sensation is to be discerned’ it is likely that nāmarūpa corresponds to the six senses and their objects.

Viññāṇa of paṭiccasamuppāda: stream of consciousness

In the context of paṭiccasamuppāda, we call viññāṇa the ‘stream of consciousness.’ Bodhi calls this ‘the underlying stream of consciousness which sustains personal continuity through a single life and threads together successive lives’ (CDB p.769 n.154). This viññāṇa arises in the mother’s womb and supports the development of nāmarūpa:

• If a stream of consciousness did not arise in the womb, would immaterial-factors-and-bodily-form develop there? No, bhante.

viññāṇañca hi ānanda mātukucchismiṁ na okkamissatha api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā ti? No hetaṁ bhante. (DN ii 63)

• If the stream of consciousness of a young boy or girl were eradicated, would immaterial-factors-and-bodily-form grow, mature, and develop? No, bhante.

viññāṇañca hi ānanda daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā ti? No hetaṁ bhante. (DN ii 63)

At death, this same viññāṇa finds a new place to establish itself (viññāṇaṁ patiṭṭhitan ti, SN i 122), and can be named after the individual it used to be, for example:

• The stream of consciousness of the noble young man Godhika

godhikassa kulaputtassa viññāṇaṁ. (SN i 122)

In arahants, because there is no rebirth, their viññāṇa is not established anywhere (appatiṭṭhitena viññāṇena parinibbuto ti). Other suttas say the viññāṇa is demolished (viññāṇaṁ uparujjhatī ti Snp 1111). The mysterious relationship between these two apparently equal events―’not established viññāṇa’ and ‘demolished viññāṇa’―is presumably no more to be resolved than the question as to whether an arahant continues to exist after death, or not.

Stream of consciousness: six streams

This viññāṇa is comprised of six streams (MN i 53; SN ii 44). These streams are named in Pāli in the same way as the viññāṇa of phasso. We call these:

• the stream of visual consciousness cakkhuviññāṇaṁ
• the stream of auditory consciousness sotaviññāṇaṁ
• the stream of olfactory consciousness ghānaviññāṇaṁ
• the stream of gustatory consciousness jivhāviññāṇaṁ
• the stream of tactile consciousness kāyaviññāṇaṁ
• the stream of mental consciousness manoviññāṇaṁ

The stream of consciousness plays an important role in rebirth.

The stream of consciousness and rebirth

The stream of consciousness plays a key role in rebirth:

• For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving

avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ

… the stream of consciousness is established in the low plane of existence

… the stream of consciousness is established in the middle plane of existence

… the stream of consciousness is established in the high plane of existence

In this way renewed states of individual existence and rebirth occur in the future

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The stream of consciousness and kamma

The effect of kamma on the stream of consciousness is explained in this quote:

• Bhikkhus, if one who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness is furnished with merit;

Avijjāgatoyaṁ bhikkhave purisapuggalo puññaṁ ce saṅkhāraṁ abhisaṅkharoti puññopagaṁ hoti viññāṇaṁ.

• If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;

Apuññaṁ ce saṅkhāraṁ abhisaṅkharoti apuññopagaṁ hoti viññāṇaṁ.

• If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.

Āneñjaṁ ce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.

… When a bhikkhu has abandoned uninsightfulness into reality and aroused insightfulness into reality, then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.

Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. (SN ii 82)

The stream of consciousness is liberated [from perceptually obscuring states]

Some suttas say that at arahantship, the stream of consciousness is liberated [from perceptually obscuring states], like this:

• Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.

Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti

… When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].

tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. (SN iii 53)

Being thus liberated it is inwardly stable

Vimuttattā ṭhitaṁ

Being inwardly stable it is inwardly at peace

Ṭhitattā santusitaṁ

Being inwardly at peace, he is not agitated

Santusitattā na paritassati.

Being not agitated, he realises the Untroubled for himself.

Aparitassaṁ paccattaṁ yeva parinibbāyati. (SN iii 54)

Vimuttaṁ, ṭhitaṁ, and santusitaṁ are neuter singulars in agreement with viññāṇaṁ. But paritassati seems to refer to the individual who is individually liberated.

In other suttas, the same process is described, but where the liberated entity is the citta, or the bhikkhu:

• If a bhikkhu’s mind is unattached to bodily form… the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.

Rūpadhātuyā… viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi. (SN iii 45)

• When a bhikkhu sees it thus according to reality with perfect penetrative discernment, he is liberated [from perceptually obscuring states] through being without grasping.

bhikkhu… evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. (MN i 235)

In the latter case, vimutto is masculine singular in agreement with bhikkhu.

The stream of consciousness ceases with arahantship

Arahants have no stream of consciousness because they are free of karmically consequential deeds:

• What do you think, bhikkhus: can a bhikkhu whose āsavas are destroyed, undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral?

• No, bhante.

When there are utterly no karmically consequential deeds, with the ending of karmically consequential deeds, would the stream of consciousness be discerned?

Sabbaso vā pana saṅkhāresu asati saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā ti?

• No, bhante.

• When there is utterly no stream of consciousness, with the ending of the stream of consciousness, would immaterial-factors-and-bodily-form be discerned?

Sabbaso vā pana viññāṇe asati viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā ti?

• No, bhante. (SN ii 83)

Viññāṇasota: stream of consciousness

The suttas say that viññāṇasotaṁ is a stream that is established in this world and the world beyond, which is indistinguishable from the stream of consciousness. Viññāṇa is apparently an abbreviation for viññāṇasotaṁ.

• He comes to know man’s stream of consciousness as an unbroken stream that is established in both this world and the world beyond. That is the third attainment of vision [of things according to reality].

purisassa ca viññāṇasotaṁ pajānāti ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitaṁ ca. Ayaṁ tatiyā dassanasamāpatti. (DN iii 105)

• He comes to know man’s stream of consciousness as an unbroken stream that is established neither in this world nor in the world beyond. That is the fourth attainment of vision [of things according to reality].

purisassa ca viññāṇasotaṁ pajānāti ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṁ catutthā dassanasamāpatti. (DN iii 105)

This is therefore an ‘unestablished stream,’ which we now discuss.

Stream of consciousness that is not established in arahants

The last paragraph presumably refers to arahants because the arahants viññāṇa is not established anywhere. For example, when the arahant Godhika died, the Buddha said that with the stream of consciousness unestablished, the noble young man Godhika had passed away to the Untroubled-without-residue’ (appatiṭṭhitena ca bhikkhave viññāṇena godhiko kulaputto parinibbutoti) (SN i 122).

It is easily understandable how the viññāṇa of a living arahant could be called ‘unestablished,’ because the arahant still has a stream of sense impression but no sense of a personal identity. But after his death, the issue of an unestablished viññāṇa is inexplicable, because other suttas say the arahant’s viññāṇa is demolished (viññāṇaṁ uparujjhatī ti Snp 1111). We have noted this problem above. It is one of the unexplained issues (avyākatavatthū, AN iv 68-70).

Refining of consciousness

Consciousness (viññāṇaṁ) becomes purified and refined when one detaches the mind (cittaṁ) from the material phenomena through seeing them as being void of personal qualities:

• The internal Solidness Phenomenon and the external Solidness Phenomenon are simply the Solidness Phenomenon, which should be seen according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”’

Yā ceva kho pana ajjhattikā paṭhavīdhātu yā ca bāhirā paṭhavīdhātu paṭhavīdhāturevesā taṁ n’etaṁ mama n’eso’hamasmi na me so attā ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

… When one sees it thus according to reality with perfect penetrative discernment, one is disillusioned with the Solidness Phenomenon and one detaches the mind from the Solidness Phenomenon

Evametaṁ yathābhūtaṁ sammappaññāya disvā paṭhavīdhātuyā nibbindati paṭhavīdhātuyā cittaṁ virājeti

… and similarly for the Liquidness Phenomenon, Warmth Phenomenon, Gaseousness Phenomenon, Space Element.

… Then there remains only consciousness, purified and refined

Athāparaṁ viññāṇaṁ yeva avasissati parisuddhaṁ pariyodātaṁ.

What does one know with that consciousness? One knows what is pleasant, one knows what is unpleasant, one knows what is neutral.

Tena ca viññāṇena kiṁ vijānāti: sukhan ti pi vijānāti dukkhan ti pi vijānāti adukkhamasukhan ti pi vijānāti. (MN iii 242)

Boundless consciousness

Viññāṇa can be used as a kasiṇa object (viññāṇakasiṇa) and stands in contrast to the kasiṇas of earth, water, fire, wind, blue, yellow, red, white, space. Therefore we again call it consciousness. Thus one perceives the kasiṇa of consciousness extending above, below, and across from oneself, with no subject/object duality and without limitation (viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ AN v 60).

Boundless consciousness: sphere of meditation

Boundless consciousness is a sphere of meditation, perhaps similar to the viññāṇakasiṇa. To enter the state of awareness of boundless consciousness a bhikkhu must completely transcend the state of awareness of boundless space, and enter and abide in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless

sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanaṁ upasampajja viharati. (MN ii 13)

Boundless consciousness: station for the stream of consciousness

The state of awareness of boundless consciousness is the sixth station for the stream of consciousness.

• There are beings, Ānanda, that, by completely transcending the state of awareness of boundless space, arise in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless. This is the sixth station for the stream of consciousness.

Santānanda sattā sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhā viññāṇaṭṭhiti. (DN ii 69)

Viññāṇa: Mind

Viññāṇa is used to mean mind:

• The ignorant Everyman considers bodily form to be the [absolute] Selfhood, or the [absolute] Selfhood to be corporeal. If that bodily form changes and alters, his mind is preoccupied with the change.

Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. (MN iii 227)

• If a bhikkhu sees a visible object via the visual sense, and his mind pursues the phantasm of the visible object (rūpanimittānusāri viññāṇaṁ hoti)… then his mind is called ‘distracted and scattered externally (bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati (MN iii 225).
• There are, Lord of the Devas, visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. If a bhikkhu takes delight in them, welcomes them, and persists in cleaving to them, then the mind is attached to them (tannissitaṁ viññāṇaṁ hoti). That is grasping.

Santi kho devānaminda cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. (SN iv 102)

Viññāṇa: Thoughts

Viññāṇa is used in the plural to mean ‘thoughts’ (viññāṇānaṁ):

• (The eightfold path) causes the thunderbolt of knowledge [of things according to reality] to fall on thoughts which have been taken hold of.

Viññāṇānaṁ pariggahe ñāṇavajīranipātino. (Tha 419)

Viññāṇa: Insight

Viññāṇa can mean insight:

• Wanting insight into the teaching, one should associate with a disciple of the Buddha who has great learning, who is an expert in the teaching, and who is wise.

Bahussutaṁ dhammadharaṁ sappaññaṁ buddhasāvakaṁ dhammaviññāṇamākaṅkhaṁ taṁ bhajetha tathāvidhaṁ. (Tha 1035)

• I thought, ‘By this practice of austerities, I have not attained any superhuman attainment of knowledge and vision worthy of the Noble Ones. Could there be another path to enlightenment? (siyā nu kho añño maggo bodhāyā ti).

… Then something occurred to me. Once, while my Sakyan father was working, while I was sitting in the cool shade of a roseapple tree, secluded from sensuous pleasures and spiritually unwholesome factors, and having entered and abided in the first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors], I recalled asking myself ‘Could this be the way to enlightenment’ (siyā nu kho eso maggo bodhāyā ti).

Tassa mayhaṁ aggivessana etadahosi abhijānāmi kho paṇāhaṁ pitusakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. Siyā nu kho eso maggo bodhāyāti.

… Following that memory came the insight

tassa mayhaṁ aggivessana satānusāriviññāṇaṁ ahosi

… ‘This indeed is the way to enlightenment’

esova maggo bodhāyā ti. (MN i 246)

Personal viññāṇa: the bhikkhu Sāti

The bhikkhu Sāti used the term viññāṇa to indicate his idea of a personal viññāṇa, calling it tadevidaṁ viññāṇaṁ. This stands opposed to what the Buddha called ‘dependently arisen viññāṇa’ (paṭiccasamuppannaṁ viññāṇaṁ) in the following conversation:

• Bhante, as I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another’

ahaṁ bhante bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan ti.

• What is that viññāṇa, Sāti?

Katamaṁ taṁ sāti viññāṇan ti

• Bhante, it is that which speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds

yvāyaṁ bhante vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī ti

• Worthless man, to whom indeed have you known me to explain the teaching that way? Worthless man, have I not in many ways stated that viññāṇa is dependently arisen; and that without necessary conditions there is no arising of viññāṇa.

anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ aññatra paccayā natthi viññāṇassa sambhavo ti. (MN i 258)

Illustration: viññāṇa, fields of sensation

The sixfold body of fields of sensation should be understood.

• Dependent on the visual sense and visible objects, the visual field of sensation arises

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ

• Dependent on the auditory sense and audible objects, the auditory field of sensation arises

Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ

• Dependent on the olfactory sense and smellable objects, the olfactory field of sensation arises

Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ

• Dependent on the gustatory sense and tasteable objects, the gustatory field of sensation arises

Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ

• Dependent on the tactile sense and tangible objects, the tactile field of sensation arises

Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ

• Dependent on the mental sense and mentally known objects, the mental field of sensation arises

Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. (MN iii 281)

Illustration: viññāṇa, stream of consciousness

And what is the stream of consciousness (viññāṇaṁ)?

Katamañca bhikkhave viññāṇaṁ?

There are these six streams of consciousness:

Chayime bhikkhave viññāṇakāyā

• the stream of visual consciousness

cakkhuviññāṇaṁ

• the stream of auditory consciousness

sotaviññāṇaṁ

• the stream of olfactory consciousness

ghānaviññāṇaṁ

• the stream of gustatory consciousness

jivhāviññāṇaṁ

• the stream of tactile consciousness

kāyaviññāṇaṁ

• the stream of mental consciousness

manoviññāṇaṁ. (SN ii 2-4)

Illustration: viññāṇa, stream of consciousness

“Then it occurred to me:

tassa mayhaṁ bhikkhave etadahosi

When there is what, does immaterial-factors-and-bodily-form arise? What is immaterial-factors-and-bodily-form dependent on?

kimhi nu kho sati nāmarūpaṁ hoti. Kiṁ paccayā nāmarūpan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment

Tassa mayhaṁ bhikkhave yoniso manasikārā ahu paññāya abhisamayo ti

When there is the stream of consciousness, immaterial-factors-and-bodily-form arises. Immaterial-factors-and-bodily-form arises dependent on the stream of consciousness.

viññāṇe kho sati nāmarūpaṁ hoti viññāṇapaccayā nāmarūpan ti

“Then it occurred to me:

tassa mayhaṁ bhikkhave etadahosi

When there is what, does the stream of consciousness arise? What is the stream of consciousness dependent on?

kimhi nu kho sati viññāṇaṁ hoti. Kiṁ paccayā viññāṇan ti.

Then through proper contemplation, there took place in me a realisation through penetrative discernment

Tassa mayhaṁ bhikkhave yoniso manasikārā ahu paññāya abhisamayo:

When there is immaterial-factors-and-bodily-form, the stream of consciousness arises. The stream of consciousness arises dependent on immaterial-factors-and-bodily-form.

nāmarūpe kho sati viññāṇaṁ hoti nāmarūpapaccayā viññāṇan ti

“Then it occurred to me:

tassa mayhaṁ bhikkhave etadahosi

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further

paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā nāparaṁ gacchati

On account of this one can be born, age and die, pass away and be reborn

Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.

yadidaṁ nāmarūpapaccayā viññāṇaṁ viññāṇapaccayā nāmarūpaṁ. (SN ii 104)

Illustration: viññāṇa, stream of consciousness

With the ending of immaterial-factors-and-bodily-form comes the ending of the stream of consciousness.

nāmarūpanirodhā viññāṇanirodho. (DN ii 35)

Illustration: viññāṇa, stream of consciousness

“Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated.

Upayo bhikkhave avimutto anupayo vimutto.

The stream of consciousness (viññāṇaṁ) while standing, might stand clinging to bodily form (rūpūpayaṁ); with bodily form as its basis (rūpārammaṇaṁ) established on bodily form (rūpappatiṭṭhaṁ) with a sprinkling of spiritually fettering delight, it might [egoistically] grow, mature, and develop.

rūpūpayaṁ vā bhikkhave viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷahiṁ vepullaṁ āpajjeyya

Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated. The stream of consciousness, while standing, might stand

• clinging to sense impression (vedanūpayaṁ)…
• clinging to perception (saññūpayaṁ)…
• clinging to mental factors (saṅkhārūpayaṁ)…
• With them as its basis, established on them, with a sprinkling of spiritually fettering delight, the stream of consciousness might [egoistically] grow, mature, and develop. (SN iii 53)

Comment:

The first four aggregates are called catasso viññāṇaṭṭhitiyo (DN iii 228).

Illustration: viññāṇa, the stream of consciousness

Bhikkhus, though someone might say: ‘Apart from bodily form, apart from sense impression, apart from conception, apart from mental factors, I will make known the coming and going of the stream of consciousness, its transmigration, its [egoistic] growth, maturation, and development,’ that would be impossible.

Yo bhikkhave evaṁ vadeyya: ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā uppattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmīti netaṁ ṭhānaṁ vijjati. (SN iii 53)

Illustration: viññāṇa, stream of consciousness and arahantship

Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.

Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti

If he has abandoned attachment

• to the phenomenon of sense impression…
• to the phenomenon of perception…
• to the phenomenon of mental factors…
• to the phenomenon of fields of sensation,

with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.

vedanādhātuyā .. saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā ce bhikkhave bhikkhunā rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti

… When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].

tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. (SN iii 53)

Illustration:viññāṇa, stream of consciousness

How is the stream of consciousness destroyed for one who is mindful, for one living the religious life? Having come to ask the Blessed One, let us hear that word of yours.

Kathaṁ satassa carato viññāṇaṁ uparujjhati
Bhagavantaṁ puṭṭhumāgamma taṁ suṇoma vaco tava.

For one who is mindful, for one living the religious life, if he does not take delight in sense impression either internally or externally, in this way his stream of consciousness is destroyed.

Ajjhattañca bahiddhā ca vedanaṁ nābhinandito
Evaṁ satassa carato viññāṇaṁ uparujjhatī ti. (Snp 1110-11)

Illustration: viññāṇa, stream of consciousness

Bhikkhus, when the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.

evaṁ vimuttacittaṁ kho bhikkhave bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti idaṁ nissitaṁ tathāgatassa viññāṇan ti. Taṁ kissa hetu? Diṭṭhevāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjoti vadāmi. (MN i 140)

Illustration: viññāṇa, consciousness

Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness, like a useless block of wood.

Aciraṁ vatayaṁ kāyo paṭhaviṁ adhisessati
Chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ. (Dhp 41)

Illustration: viññāṇa, consciousness

This my body is material, made of the four great material phenomena, arisen from parents, and fed on rice and gruel. It is unlasting, and is liable to be injured, abraded, broken, and demolished. And this is my consciousness which is connected and bound to it.

ayaṁ kho me kāyo rūpī cātummahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṁsanadhammo. Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan ti. (DN i 76)

Illustration: viññāṇa, consciousness

Six elements

cha dhātuyo

• the Solidness Phenomenon

paṭhavīdhātu

• the Liquidness Phenomenon

āpodhātu

• the Warmth Phenomenon

tejodhātu

• the Gaseousness Phenomenon

vāyodhātu

• the Space Element

ākāsadhātu

• the Consciousness Element

viññāṇadhātu. (DN iii 247)

Illustration: viññāṇa, Consciousness

Bhikkhus, fondness and attachment regarding the Solidness Phenomenon… the Liquidness Phenomenon… the Warmth Phenomenon… the Gaseousness Phenomenon… the Space Element… the Consciousness Element is a spiritual defilement.

Yo bhikkhave paṭhavidhātuyā chandarāgo cittasse'so upakkileso. Yo āpodhātuyā chandarāgo cittasse'so upakkileso yo tejodhātuyā chandarāgo cittasse'so upakkileso yo vāyodhātuyā chandarāgo cittasse 'so upakkileso yo ākāsadhātuyā chandarāgo cittasse'so upakkilesoyo viññāṇadhātuyā chandarāgo cittasse'so upakkileso. (SN iii 232)

Illustration: viññāṇa, consciousness

When this [wretched human] body is bereft of three states―vitality, warmth, and consciousness―it is then discarded and forsaken, left lying senseless like a log.

Yadā kho āvuso imaṁ kāyaṁ tayo dhammā jahanti āyu usmā ca viññāṇaṁ athāyaṁ kāyo ujjhito avakkhitto seti yathā kaṭṭhaṁ acetananti. (MN i 296)

Illustration: viññāṇa, consciousness

When in his mother’s womb the first thought has arisen, the first consciousness manifested, his birth is (to be reckoned) from that time.

Yaṁ bhikkhave mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ paṭhamaṁ viññāṇaṁ pātubhūtaṁ tadupādāya sāvassa jāti. (Vin.1.93)