Vijnana

From Wikipedia, the free encyclopedia

(Redirected from Vinnana)
Jump to: navigation, search
Translations of

viññāna
English: consciousness,
mind, life force
Pali: viññāna
Sanskrit: vijñāna
Chinese: 識
(pinyin: shí)
Japanese: 識 (shiki)
Vietnamese: 識 (thức)
Tibetan: རྣམ་པར་ཤེས་པ་
(rnam.par.shes.pa)
Buddhism Glossary
view • talk • edit

Vijñāna (Sanskrit; Devanagari: विज्ञान) or viññāna (Pāli; Devanagari: विञ्ञान) or winyaan (Thai: วิญญาณ) is translated as "consciousness" or "life force" or simply "mind".[1][2]

This article considers the Buddhist concept primarily in terms of Early Buddhism's Pali literature as well as in the literature of other Buddhist schools.

Contents

In the Pali Canon's "Discourse Basket" (Suttapitaka), consciousness (viññāna) is discussed in at least three related but different contexts:

(1) as part of the experientially exhaustive "All" (sabba);
(2) as one of the five aggregates (khandha) of clinging (upadana) at the root of suffering (dukkha); and,
(3) as one of the twelve causes (nidana) of "Dependent Origination" (paticcasamuppāda) which provides a template for Buddhist notions of kamma, rebirth and release.[1]

In the Pali Canon's Abhidhamma and in post-canonical Pali commentaries, consciousness (viññāna) is further analyzed into 89 different states which are categorized in accordance with their kammic results.

 
  sense bases  
→		   S
e
n
s
a
t
i
o
n
s		    
→		   C
r
a
v
i
n
g		    
  Sense
Organs		 ↔ Sense
Objects		  
 
↓
  Contact
↑
   
Consciousness
 		  
 
The sense bases, consciousness
and associated mental factors.
 The Five Aggregates (pañca khandha)
according to the Pali Canon.
 
 
form (rūpa)
  4 elements
(mahābhūta)		  
 
    ↓
    contact
(phassa)
    ↓ ↑
 
consciousness
(viññāna)
 
 
 
 
 
→
←
 
 
 
←
  mental factors (cetasika)  
 
feeling
(vedanā)
 
 
 
perception
(sañña)
 
 
 
formation
(sankhāra)
 
 
 
 
 Source: MN 109 (Thanissaro, 2001)  |  diagram details

Based on the six sense bases (Pali: saḷāyatana; Skt.: ṣaḍāyatana), a number of mental factors arise including six types of consciousness. Thus, for instance, when an ear (sense-organ) and sound (sense object) are present, the associated consciousness (ear-related consciousness) arises. The arising of these three elements (dhātu) – ear, sound and ear-related consciousness – lead to what is known as "contact" which in turn causes a pleasant or unpleasant or neutral "sensation" to arise. It is from such a sensation that "craving" arises. (See figure.) Such an enumeration can be found, for instance, in the "Six Sextets" discourse (Chachakka Sutta, MN 148), where the "six sextets" (six sense organs, six sense objects, six sense-specific types of consciousness, six sense-specific types of contact, six sense-specific types of sensation and six sense-specific types of craving) are examined and found to be empty of self.[3]

In a discourse entitled, "The All" (Sabba Sutta, SN 35.23), the Buddha states that there is no "all" outside of the six pairs of sense bases.[4] In the next codified discourse (SN 35.24), the Buddha elaborates that the All includes the first five aforementioned sextets (sense organs, objects, consciousness, contact and sensations).[5] References to the All can be found in a number of subsequent discourses including the famed "Fire Sermon" (Ādittapariyāya Sutta, SN 35.28) in which the Buddha declares that "the All is aflame" and thus, to obtain release from suffering, one should become disenchanted with the All.[6]

In Buddhism, consciousness (viññāna) is one of the five classically defined experiential "aggregates" (Pali: khandha; Skt.: skandha). As illustrated in the diagram to the right, the four other aggregates are material "form" (rupa), "sensation" or "feeling" (vedana), "perception" (sanna), and "volitional formations" or "fabrications" (sankhara).

In SN 22.79, the Buddha distinguishes consciousness in the following manner:

"And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness."[7]

This type of awareness appears to be more refined and introspective than that associated with the aggregate of perception (saññā) which the Buddha describes in the same discourse as follows:

"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception."[8]

Similarly, in the traditionally venerated 5th c. CE commentary, the Visuddhimagga, there is an extended analogy about a child, an adult villager and an expert "money-changer" seeing a heap of coins; in this analogy, the child's experience is likened to perception, the villager's experience to consciousness, and the money-changer's experience to true understanding (paňňā).[9] Thus, in this context, "consciousness" denotes more than the irreducible subjective experience of sense data suggested in the discourses of "the All" (see prior section); here, "consciousness" additionally entails a depth of awareness reflecting a degree of memory and recognition.

All of the aggregates are to be seen as empty of self-nature; that is, they arise dependent on causes (hetu) and conditions (paticca). In this scheme, the cause for the arising of consciousness (viññāna) is the arising of one of the other aggregates (physical or mental); and, the arising of consciousness in turn gives rise to one or more of the mental (nāma) aggregates. In this way, the chain of causation identified in the aggregate (khandha) model overlaps the chain of conditioning in the Dependent Origination (paticcasamuppāda) model, described more fully below.[10]

Consciousness (viññāna) is the third of the traditionally enumerated Twelve Causes (nidāna) of Dependent Origination (Pali: paṭiccasamuppāda; Skt.: pratītyasamutpāda).[11] Within the context of Dependent Origination, different canonical discourses represent different aspects of consciouness.[12] The following aspects are traditionally highlighted:

  • consciousness is conditioned by mental fabrications (saṅkhāra);
  • consciousness and the mind-body (nāmarūpa) are interdependent; and,
  • consciousness acts as a "life force" by which there is continuity across rebirths.

  The 12 Nidānas:  
Ignorance
↓
Formations
↓
Consciousness
↓
Mind & Body
↓
Six Sense Bases
↓
Contact
↓
Feeling
↓
Craving
↓
Clinging
↓
Becoming
↓
Birth
↓
Old Age & Death
 

Numerous discourses state:

"From fabrications [saṅkhāra] as a requisite condition comes consciousness [viññāna]."[13]

In three discourses in the Samyutta Nikaya, the Buddha highlights three particular manifestations of saṅkhāra as particularly creating a "basis for the maintenance of consciousness" (ārammaṇaṃ ... viññāṇassa ṭhitiyā) that could lead to future existence,[14] to the perpetuation of bodily and mental processes,[15] and to craving[16] and its resultant suffering. As stated in the common text below (in English and Pali), these three manifestation are intending, planning and enactments of latent tendencies ("obsessing"):[17]

... [W]hat one intends, and what one plans, and whatever one has a tendency towards:
this becomes a basis for the maintenance of consciousness.
When there is a basis there is a support for the establishing of consciousness.[18]

Yañca ... ceteti, yañca pakappeti, yañca anuseti,
ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.[19]

Thus, for instance, in the "Intention Discourse" (Cetanā Sutta, SN 12.38), the Buddha more fully elaborates:

Bhikkhus, what one intends, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenance of consciousness. When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence. When there is the production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.[20]

The language of the post-canonical Samyutta Nikaya commentary and subcommentary further affirm that this text is discussing the means by which "kammic consciousness" "yield[s] fruit in one's mental continuum."[21] In other words, certain intentional or obsessive acts on one's part inherently establish in present consciousness a basis for future consciousness's existence; in this way, the future existence is conditioned by certain aspects of the initial intention, including its wholesome and unwholesome qualities.

Conversely, in the "Attached Discourse" (Upaya Sutta, SN 22.53), it states that if passion for the five aggregates (forms and mental processes) are abandoned then:

"... owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"[22]

Numerous discourses state:

"From consciousness [viññāna] as a requisite condition comes name-&-form [nāmarūpa]."[13]

In addition, a few discourses state that, simultaneously, the converse is true:

"Consciousness comes from name-and-form as its requisite condition."[23][24]

In the "Sheaves of Reeds Discourse" (Nalakalapiyo Sutta, SN 12.67), Ven. Sariputta uses this famous analogy to explain the interdependency of consciousness and name-&-form:

"It is as if two sheaves of reeds were to stand leaning against one another. In the same way, from name-&-form as a requisite condition comes consciousness, from consciousness as a requisite condition comes name-&-form....
"If one were to pull away one of those sheaves of reeds, the other would fall; if one were to pull away the other, the first one would fall. In the same way, from the cessation of name-&-form comes the cessation of consciousness, from the cessation of consciousness comes the cessation of name-&-form...."[25]

As described above in the discussion of mental fabrications' conditioning of consciousness, past intentional actions establish a kammic seed within consciousness that expresses itself in the future. Through consciousness's "life force" aspect, these future expressions are not only within a single lifespan but propel kammic impulses (kammavega) across samsaric rebirths.

The "Great Causes Discourse" (Mahanidana Sutta, DN 15), in a dialogue between the Buddha and the Ven. Ananda, describes "consciousness" (viññāna) in a way that underlines its "life force" aspect:[1]

"'From consciousness as a requisite condition comes name-and-form.' Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-and-form. If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"
"No, lord."
"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"
"No, lord."
"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"
"No, lord."
"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."[26]

Discourses such as this appear to describe a consciousness that is an animating phenomenon capable of spanning lives thus giving rise to rebirth.

An Anguttara Nikaya discourse provides a memorable metaphor to describe the interplay of kamma, consciousness, craving and rebirth:

[Ananda:] "One speaks, Lord, of 'becoming, becoming'. How does becoming tak[e] place?"
[Buddha:] "... Ānanda, kamma is the field, consciousness the seed and craving the moisture for consciousness of beings hindered by ignorance and fettered by craving to become established in [one of the "three worlds"]. Thus, there is re-becoming in the future."[27]

The Patthana, part of the Theravadin Abhidharma, analyzes the different states of consciousness and their functions. The Theravāda school method is to study every state of consciousness. Using this method, some states of consciousness are identified as positive, some negative and some neutral. This analysis is based on the principle of karma, the main point in understanding the different consciousness. All together according to the Abhidhamma, there are 89 kinds of consciousness, 54 are of the "sense sphere" (related to the five physical senses as well as craving for sensual pleasure), 15 of the "fine-material sphere" (related to the meditative absorptions based on material objects), 12 of the "immaterial sphere" (related to the immaterial meditative absorptions), and eight are supramundane (related to the realization of Nibbāna).[28]

More specifically, a viññāna is a single moment of conceptual consciousness and normal mental activity is considered to consist of a continual succession of viññānas.

Viññāna has two components: the awareness itself, and the object of that awareness (which might be a perception, a feeling etc.). Thus, in this way, these viññānas are not considered as ultimate (underived) phenomena as they are based on mental factors (cetasika). For example, jhānic (meditative) states are described as based on the five ultimate mental factors of applied thought (vitakka), sustained thought (vicara), rapture (piti), serenity (sukha) and one-pointedness (ekaggatā).[citation needed]

According to Bhikkhu Bodhi, the post-canonical Pali commentary uses the three terms viññāna, mano and citta as synonyms for the mind sense base (mana-ayatana); however, in the Sutta Pitaka, these three terms are generally contextualized differently:

  • viññāna refers to awareness through a specific internal sense base, that is, through the eye, ear, nose, tongue, body or mind. Thus, there are six sense-specific types of viññāna. It is also the basis for personal continuity within and across lives.
  • mano refers to mental "actions" (kamma), as opposed to those actions that are physical or verbal. It is also the sixth internal sense base (ayatana), that is, the "mind base," cognizing mental sensa (dhammā) as well as sensory information from the physical sense bases.
  • citta includes the formation of thought, emotion and volition; this is thus the subject of Buddhist mental development (bhava), the mechanism for release.[29]

While most Buddhist schools identify six modes of consciousness, one for each sense base, some Buddhist schools have identified additional modes.

As described above, in reference to the "All" (sabba), the Sutta Pitaka identifies six vijñānas related to the six sense bases:

  1. Eye consciousness
  2. Ear consciousness
  3. Nose consciousness
  4. Mouth consciousness
  5. Body consciousness
  6. Mind consciousness describe the consciousness of "ideas" - Buddhism describes not five but six perceptions.

The Yogacara / Cittamatra school consider two more consciousness.

  1. a consciousness called klistamanas, which gathers the hindrances, the poisons, the karmic formations.
  2. the ālāyavijñāna is the consciousness "basis of everything" and has been translated as "store consciousness".[30] Every consciousness is based on this one. It is the phenomenon which explains the rebirth.

The amalavijñāna is considered by some Yogācāra's schools as a ninth consciousness. It is the pure state associated with the nirvāna. But some schools considers the amalavijñāna to be the pure aspect of the ālāyavijñāna.

Viññāna is used in Thai Buddhism to refer specifically to one's consciousness or life-force ("soul" is the most convenient translation) after it has left the body at the moment of death. Thais differentiate between winyaan and "jid-jai" (จิตใจ), which is "the soul" while it is still connected to a living body. Even though the jid-jai leaves the body while you dream at night and can also externalize during advanced meditation practice, it is still connected to the body.[citation needed]


  1. ^ a b c See, for instance, Rhys Davids & Stede (1921-25), p. 618, entry for "Viññāṇa," retrieved on 2007-06-17 from the University of Chicago's "Digital Dictionaries of South Asia" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:1470.pali.
  2. ^ As is standard in WP articles, the Pali term viññāna will be used when discussing the Pali literature, and the Sanskrit word vijñāna will be used when referring to either texts chronologically subsequent to the Pali canon or when discussing the topic broadly, in terms of both Pali and non-Pali texts.
  3. ^ Ñāṇamoli & Bodhi (2001), pp. 1129-36; and, Thanissaro (1998).
  4. ^ Bodhi (2000b), p. 1140; and, Thanissaro (2001c). According to Bodhi (2000b), p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: "...[I]f one passes over the twelve sense bases, one cannot point out any real phenomenon." Also see Rhys Davids & Stede (1921-25), p. 680, "Sabba" entry where sabbaŋ is defined as "the (whole) world of sense-experience."
  5. ^ Bodhi (2000b), p. 1140; and, Thanissaro (2001b).
  6. ^ Thanissaro (1993). Other discourses that mention "the All" include, for instance, SN 35.25, 35.26, 35.27 and 35.29.
  7. ^ Khajjaniya Sutta ("Chewed Up," SN 22.29) (Thanissaro, 2001a).
  8. ^ Khajjaniya Sutta ("Chewed Up," SN 22.29) (Thanissaro, 2001a). Regarding SN 22.79's typifying perception (saññā) through visual colors and consciousness (viññāṇa) through assorted tastes, Bodhi (2000b, p. 1072, n. 114) mentions that the Samyutta Nikaya's subcommentary states that perception grasps appearances and shapes while consciousness "can grasp particular distinctions in an object even when there is no appearance and shape."
  9. ^ Buddhaghosa (1999), pp. 435-6)
  10. ^ This overlap is particularly pronounced in the Mahanidana Sutta (DN 15) where consciousness (viññāna) is a condition of name-and-body (nāmarūpa) and vice-versa (see, e.g., Thanissaro, 1997a).
  11. ^ Not all canonical texts identify twelve causes in Dependent Origination's causal chain. For instance, the Mahanidana Sutta (DN 15) (Thanissaro, 1997a) identifies only nine causes (omitting the six sense bases, formations and ignorance) and the initial text of the Nalakalapiyo Sutta (SN 12.67) (Thanissaro, 2000) twice identifies ten causes (omitting formations and ignorance) although its final enumeration includes the twelve traditional factors.
  12. ^ For instance, similar to the sensory-specific description of consciousness found in discussing "the All" (above), the "Analysis of Dependent Origination Discourse" (Paticcasamuppada-vibhanga Sutta, SN 12.2) describes viññāna ("consciousness") in the following manner:
    "And what is consciousness? These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness." (Thanissaro, 1997b)
  13. ^ a b For instance, see the Paticcasamuppada-vibhanga Sutta (SN 12.2) (Thanissaro, 1997b). Square-bracketed Pali terms were added. Also see various other discourses in the Samyutta Nikaya's chapter 12.
  14. ^ punabbhavābhinibbatti ("for again becoming reborn"), mentioned in "Volition (1) Discourse" (Bodhi, 2000b, p. 576)
  15. ^ nāmarūpassa avakkanti ("for entry of name-and-form"), mentioned in "Volition (2) Discourse" (Bodhi, 2000b, pp. 576-77).
  16. ^ Nati (literally, "bending" or "inclination"), which the Samyutta Nikaya commentary states is synonymous with "craving, called 'inclination' in the sense of inclining ... towards pleasant forms, etc.," mentioned in "Volition (3) Discourse" and its end notes (Bodhi, 2000b, pp. 577, 761 n. 116).
  17. ^ ca ceteti ca pakappeti ca anuseti: Rhys Davids & Stede (1921-25) translate this as "to intend, to start to perform, to carry out" (pp. 268-69, entry for "Cinteti & ceteti" (retrieved 2007-11-21 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:1497.pali); Bodhi (2000b) translates this as "intends ... plans ... has a tendency towards" (pp. 576-77); and, Thanissaro (1995) translates it as "intends ... arranges ... obsesses about." Thanissaro (1995), n. 1, further elaborates:
    "The seven obsessions are: the obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, and the obsession of ignorance. See AN 7.12."
  18. ^ "Volition (1) Discourse," "Volition (2) Discourse" and "Volition (3) Discourse" (Bodhi, 2000b, pp. 576-77).
  19. ^ Cetanāsuttaṃ, Dutiya-cetanāsuttaṃ and Tatiya-cetanāsuttaṃ (La Trobe University, n.d., Samyutta Nikaya, book 2, BJT pp. 102, 104 (retrieved 2007-11-21 at http://www.chaf.lib.latrobe.edu.au/dcd/tipitika.php?title=&record=4293).
  20. ^ Bodhi (2000b), p. 576. Also see Thanissaro (1995).
  21. ^ Bodhi (2000b), pp. 757-9 n. 112.
  22. ^ Thanissaro (1997c). Parenthetical phrase "(the monk)" is in the original translation. Also see Bodhi (2000b), pp. 890-91. Note that "unbound" is Thanissaro's translation of "nibbāna" (Pali; Sanskrit: nirvana); thus, Bodhi (2000b), p. 891, provides the alternate translation of "Being unagitated, he personally attains Nibbāna."
  23. ^ See, for instance, DN 15 (Thanissaro, 1997a), and SN 12.67 (Thanissaro, 2000).
  24. ^ As indicated in the immediately preceding section, "fabrications" (also known as "formations" or "mental formations" or "volitional formations") — as opposed to "name-&-form" (or "mind-body" or "mentality-materiality," etc.) — are more often identified as the requisite conditions for consciousness. These two different statements are not however contradictory insomuch that, as indicated by the Five Aggregates model, name-&-form includes mental fabrications (see the "Five Aggregates" diagram above).
  25. ^ Thanissaro (2000).
  26. ^ Thanissaro (1997a).
  27. ^ AN 3.76 (Nyanaponika & Bodhi, 1999, p. 69.)
  28. ^ Bodhi (2000a), pp. 28-31.
  29. ^ Bodhi (2000b), pp. 769-70, n. 154.
  30. ^ Nhat Hanh (2001), pp. 1 ff.

  • Bodhi, Bhikkhu (ed.) (2000a). A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha of Ācariya Anuruddha. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-02-9.
  • Bodhi, Bhikkhu (trans.) (2000b). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. ISBN 0-86171-331-1.
  • Ñāṇamoli, Bhikkhu (trans.) & Bodhi, Bhikkhu (ed.) (2001). The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 0-86171-072-X.
  • Nyanaponika Thera & Bhikkhu Bodhi (trans.) (1999). Numerical Discourses of the Buddha: An anthology of Suttas from the Aṅguttara Nikāya. Walnut Creek, CA: AltaMira Press. ISBN 0-7425-0405-0.


v • d • e
Buddhism
Concepts • Topics • History • Timeline • Schools • Texts • People • Places • Culture • Temples
Portal
Preceded by
Saṃskāra		 Twelve Nidānas
Vijñāna		 Succeeded by
Nāmarūpa
Retrieved from "http://en.wikipedia.org/wiki/Vijnana"
Advanced Search
Included Web Search Engines


Safe Search

close

Top Matching Results

Occasionally Search.com will highlight specialized results that are based on the context of your query. Examples of specialized results include specific links to news, images, or video.

Top Matching Results may highlight information from other Search.com pages, content from the CNET Network of sites, or third party content. The listings are based purely on relevance. Search.com does not receive payment for listings in this section but our partners that provide this data may get paid for listing these products.

Sponsored Links

This section contains paid listings which have been purchased by companies that want to have their sites appear for specific search terms and related content. These listings are administered, sorted and maintained by a third party and are not endorsed by Search.com.

Search Results

Search.com sends your search query to several search engines at one time and integrates the results into one list which has been sorted by relevance using Search.com's proprietary algorithm. You can customize the list of search engines included in your metasearch from the preferences.

The search engines that are used in your metasearch may allow companies to pay to have their Web sites included within the results. To view the Paid Inclusion policy for a specific search engine, please visit their Web site. Search.com does not accept payment or share revenue with any search engine partner for listings in this section.