upcScavenger » Nonduality » Wiki: Vijñāna

Vijñāna

( Nonduality )

Consciousness Nikaya Pali Sutta

Rank: 100%

Wiki
Comments
Media

Vijñāna () or viññāa ()As is standard in WP articles, the Pali term viññāa 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. is translated as "consciousness", "life force", "mind",See, for instance, Rhys Davids & Stede (1921-25), p. 618, entry for "Viññāa", retrieved on 2007-06-17 from the University of Chicago's "Digital Dictionaries of South Asia". University of Chicago or "discernment".See, for instance, Apte (1957-59) , p. 1434, entry for "vijñānam," retrieved from "U. Chicago" at [3] ; and, Monier-Williams (rev. 2008) , p. 961,

The term vijñāna is mentioned in many early Upanishads, where it has been translated by terms such as understanding, knowledge, and intelligence.

(2026). 9788172231248, HarperCollins Publishers. ISBN 9788172231248

In The Principal Upanisads, Sarvepalli Radhakrishnan has translated vijñāna by English words such as wisdom (p. 24), intellectual consciousness (p. 56), intelligence (p. 188-189 for Brihadaranyaka 2:1:16-17), knowledge (p. 200 for Brihadaranyaka 2:4:12-13), and understanding (pp. 475-476 for Chandogya 7:7:1-2).

In the Pāli Canon's Sutta Pitaka's first four nikāyas, viññāa is one of three overlapping Pali terms used to refer to the mind, the others being manas and citta. Each is used in the generic and non-technical sense of "mind" in general, but the three are sometimes used in sequence to refer to one's mental processes as a whole.Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106. Their primary uses are, however, distinct.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. ., pp. 769-70, n. 154. For more information, see the section, "Overlapping Pali terms for mind", below.

Buddhism

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

Pali literature

Throughout Pali literature, viññāa can be found as one of a handful of synonyms for the mental force that animates the otherwise inert material body.Rhys Davids & Stede (1921-25), entry for "Viññāa," states:

"In what may be a very old Sutta Samyutta Nikaya ii.95 viññāa is given as a synonym of citta (q. v.) and mano (q. v.), in opposition to kāya used to mean body. This simpler unecclesiastical, unscholastic popular meaning is met with in other suttas. E. g. the body (kāya) is when animated called sa-viññāaka with...."

Bodhi (2000b), pp. 769-70, n. 154, also mentions this generalized use of viññāa in the Abhidhamma Pitaka and atthakatha (cf. "Overlapping Pali terms for mind" section below). In a number of Pali texts though, the term has a more nuanced and context-specific (or "technical") meaning. In particular, in the Pali Canon's "Discourse Basket" ( Suttapitaka), viññāa (generally translated as "consciousness") is discussed in at least three related but different contexts:

(1) as a derivative of the sense bases ( āyatana), part of the experientially exhaustive "All" ( sabba);

(2) as one of the five aggregates ( Skandha) of clinging ( upadana) at the root of suffering ( dukkha); and,

(3) as one of the twelve causes ( Twelve Nidanas) of "Dependent Origination" ( paticcasamuppāda) which provides a template for Buddhist notions of kamma, rebirth and release.

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

Sense-base derivative

In Buddhism, the Sadayatana (Pali: ; Skt.: ) refer to the five physical sense organs (cf. receptive field) (belonging to the eye, ear, nose, tongue, body), the mind (referred to as the sixth sense base) and their associated objects (visual forms, sounds, odors, flavors, touch and mental objects). Based on the six sense bases, a number of mental factors arise including six "types" or "classes" of consciousness ( viññāa-kāyā). More specifically, according to this analysis, the six types of consciousness are eye-consciousness (that is, consciousness based on the eye), ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness.See, for instance, Majjhima Nikaya 148 (Thanissaro, 1998). In this framework, the Pali word translated as "consciousness" is viññāa and the word translated as "mind" is mano. Thus, the faculty of awareness of the mind (the base of, e.g., abstractions sythesized from physical sensory experience) is referred to as mano-viññāa ("mind-consciousness").

In this context, for instance, when an ear's receptive field (the proximal stimulus, more commonly known by Buddhists as a sense base, or sense organ) and sound (the distal stimulus, or sense object) are present, the associated (ear-related) consciousness arises. The arising of these three elements ( dhātu) – e.g. ear, sound and ear-consciousness – lead to the percept, known as "phassa" and in turn causes a pleasant, unpleasant or neutral "vedana" to arise. It is from such feeling that "craving" arises. (See Fig. 1.)

In a discourse entitled, "The All" ( Sabba Sutta, Samyutta Nikaya 35.23), the Gautama Buddha states that there is no "all" outside of the six pairs of sense bases (that is, six internal and six external sense bases).Bodhi (2000b), p. 1140; and, Thanissaro (2001c). According to Bodhi (2000b), p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: "...If 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 is defined as "the (whole) world of sense-experience." References to the "All" ( sabba) can be found in a number of subsequent discourses including Samyutta Nikaya 35.24, 35.25, 35.26, 35.27 and 35.29. The "To Be Abandoned Discourse" ( Pahanaya Sutta, SN 35.24) further expands the All to include first five aforementioned sextets (internal sense bases, external sense bases, consciousness, contact and feeling).Bodhi (2000b), p. 1140; and, Thanissaro (2001b). These five sextets are implicitly referenced as the bases for clinging ( upādāna) and fetters in other discourses such as "Advice to Anāthapiika Discourse" ( Anāthapiikavāda Sutta Majjhima Nikaya 143; Ñāamoli & Bodhi, 2001, pp. 1109-13) and the "Great Discourse on the Sixfold Base" ( Mahāsaāyatanika Sutta Majjhima Nikaya 149; Ñāamoli & Bodhi, 2001, pp. 1137-39).In the "Six Sextets" discourse ( Chachakka Sutta, Majjhima Nikaya 148), a further expansion can be seen where the "six sextets" ( cha-chakka) include the five aforementioned sextets plus feeling-dependent craving ( tahā). (For MN 148, see Ñāamoli & Bodhi (2001), pp. 1129-36; and, Thanissaro (1998). ) In the famed "Fire Sermon" ( Ādittapariyāya Sutta, Samyutta Nikaya 35.28) the Buddha declares that "the All is aflame" with passion, aversion, delusion and suffering ( dukkha); to obtain release from this suffering, one should become disenchanted with the All.

Hence, in this context, viññāa includes the following characteristics:

viññāa arises as a result of the material sense bases ( āyatana)This, for instance, can be juxtaposed with an Idealism epistemology where the material world arises from consciousness (Bodhi, 2006).
there are six types of consciousness, each unique to one of the internal sense organs
consciousness ( viññāa) is separate (and arises) from mind ( mano)
here, consciousness cognizes or is aware of its specific sense base (including the mind and mind objects)
viññāa is a prerequisite for the arising of craving ( tahā)
hence, for the vanquishing of suffering ( dukkha), one should neither identify with nor attach to viññāa

The aggregates

In Buddhism, consciousness ( viññāa) is one of the five classically defined experiential "skandha" (Pali: khandha; Skt.: skandha). As illustrated (Fig. 2), the four other aggregates are material "form" ( rupa), "feeling" or "sensation" ( vedana), "perception" ( sanna), and "volitional formations" or "fabrications" ( sankhara).

In Samyutta Nikaya 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." Khajjaniya Sutta ("Chewed Up", Samyutta Nikaya 22.29) (Thanissaro, 2001a).

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." Khajjaniya Sutta ("Chewed Up," Samyutta Nikaya 22.29) (Thanissaro, 2001a). Regarding SN 22.79's typifying perception (saññā) through visual colors and consciousness ( viññāa) 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."

Similarly, in a 5th-century 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; the child's experience is likened to perception, the villager's experience to consciousness, and the money-changer's experience to true understanding ( paňňā).Buddhaghosa (1999), pp. 435-6) 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); it additionally entails a depth of awareness reflecting a degree of memory and recognition.

All of the aggregates are to be seen as anatta; that is, they arise dependent on causes ( hetu) and conditions ( paticca). In this scheme, the cause for the arising of consciousness ( viññāa) 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.This overlap is particularly pronounced in the Mahanidana Sutta (Digha Nikaya 15) where consciousness ( viññāa) is a condition of name-and-body ( nāmarūpa) and vice versa (see, e.g., Thanissaro, 1997a).

Dependent origination

Consciousness ( viññāa) is the third of the traditionally enumerated Twelve Nidanas ( nidāna) of Dependent Origination (Pali: ; Skt.: pratītyasamutpāda).Not all canonical texts identify twelve causes in Dependent Origination's causal chain. For instance, the Mahanidana Sutta (Digha Nikaya 15) (Thanissaro, 1997a) identifies only nine causes (omitting the six sense bases, formations and ignorance) and the initial text of the Nalakalapiyo Sutta (Samyutta Nikaya 12.67) (Thanissaro, 2000) twice identifies ten causes (omitting formations and ignorance) although its final enumeration includes the twelve traditional factors. Within the context of Dependent Origination, different canonical discourses represent different aspects of consciousness.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, Samyutta Nikaya 12.2) describes viññāa ("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) The following aspects are traditionally highlighted:

* consciousness is conditioned by mental fabrications ( );

* consciousness and the mind-body ( namarupa, named form, conception) are interdependent; and,

* consciousness acts as a "life force" by which there is a continuity across rebirths.

Mental-fabrication conditioning and kamma

Numerous discourses state:

"From fabrications as a requisite condition comes consciousness viññāa."For instance, see the Paticcasamuppada-vibhanga Sutta (Samyutta Nikaya 12.2) (Thanissaro, 1997b). Square-bracketed Pali terms were added. Also see various other discourses in the Samyutta Nikaya's chapter 12.

In three discourses in the Samyutta Nikaya, the Buddha highlights three particular manifestations of as particularly creating a "basis for the maintenance of consciousness" () that could lead to future existence, punabbhavābhinibbatti ("for again becoming reborn"), mentioned in "Volition (1) Discourse" (Bodhi, 2000b, p. 576) to the perpetuation of bodily and mental processes (conception), nāmarūpassa avakkanti ("for entry of name-and-form"), mentioned in "Volition (2) Discourse" (Bodhi, 2000b, pp. 576-77). and to craving 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). and its resultant suffering. As stated in the common text below (in English and Pali), these three manifestations are intending, planning and enactments of latent tendencies ("obsessing")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 "italic=no & italic=no" (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 Anguttara Nikaya 7.12."

... 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."Volition (1) Discourse," "Volition (2) Discourse" and "Volition (3) Discourse" (Bodhi, 2000b, pp. 576-77).

Yañca ... ceteti, yañca pakappeti, yañca anuseti,

, and (La Trobe University, n.d., Samyutta Nikaya, book 2, BJT pp. 102, 104. La Trobe University, Australia retrieved 2007-11-21

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

, 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 bhava. When there is the production of future renewed existence, future birth, jaramarana, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of dukkha.Bodhi (2000b), p. 576. Also see Thanissaro (1995).

The language of the post-canonical Samyutta Nikaya atthakatha and subcommentary further affirm that this text is discussing the means by which "kammic karmic consciousness" "yields fruit in one's mental continuum."Bodhi (2000b), pp. 757-9 n. 112. 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, Samyutta Nikaya 22.53), it states that if passion for the five skandha (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.'" 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."

Mind-body interdependency

Numerous discourses state:

"From consciousness viññāa as a requisite condition comes mind and matter ''

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

"Consciousness comes from mind and matter as its requisite condition."See, for instance, Digha Nikaya 15 (Thanissaro, 1997a), and Samyutta Nikaya 12.67 (Thanissaro, 2000).As indicated in the immediately preceding section, "fabrications" (also known as "formations" or "mental formations" or "volitional formations") — as opposed to "mind and matter" — are more often identified as the requisite conditions for consciousness. These two different statements are not however contradictory insomuch that, as indicated by the skandha model, mind and matter includes mental fabrications (see the "Five Aggregates" diagram above).

In the "Sheaves of Reeds Discourse" ( Nalakalapiyo Sutta, Samyutta Nikaya 12.67), Ven. Sariputta uses this famous analogy to explain the interdependency of consciousness and mind and matter:

"It is as if two sheaves of reeds were to stand leaning against one another. In the same way, from mind and matter as a requisite condition comes consciousness, from consciousness as a requisite condition comes mind and matter....

"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 mind and matter comes the cessation of consciousness, from the cessation of consciousness comes the cessation of mind and matter...."

"Life force" aspect and rebirth

As described above in the discussion of mental fabrications' conditioning of consciousness, past intentional actions establish a karmic 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 karmic impulses ( kammavega) across samsara rebirths.

In the "Serene Faith Discourse" ( Sampasadaniya Sutta, Digha Nikaya 28), Ven. Sariputta references not a singular conscious entity but a "stream of consciousness" ( viññāa-sota) that spans multiple lives:

"... Unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the attainment of vision.... Here, some ascetic or Brahmin, by means of ardour, endeavour, application, vigilance and due attention, reaches such a level of concentration that he ... comes to know the unbroken stream of human consciousness as established both in this world and in the next...."Walshe (1995), pp. 419-20, para. 7. In an end note on p. 606, n. 865, Walshe states that viññāa-sota is "a rare expression which seems to equate with bhavanga, the (mainly) atthakatha term for the 'life-continuum' (Ñāamoli)." The error of attributing to the Buddha a teaching that consciousness across life spans is a singular entity is the mistake made by a bhikkhu named Sati who is publicly upbraided for this misconstrual by the Buddha in the "Greater Discourse on the Destruction of Craving" ( Mahatanhasankhya Sutta, Majjhima Nikaya 38; trans. Ñāamoli & Bodhi, 2001, pp. 349-61). Note that the phrase "steam of consciousness" here refers to successive, interdependent conscious states as opposed to Western psychology's use of "stream of consciousness" to refer to successive, interdependent conscious thoughts.

The "Great Causes Discourse" ( Mahanidana Sutta, Digha Nikaya 15), in a dialogue between the Buddha and the Ven. Ananda, describes "consciousness" ( viññāa) in a way that underlines its "life force" aspect:

"'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."

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 take 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 Tiloka]. Thus, there is re-becoming in the future."Anguttara Nikaya 3.76 (Nyanaponika & Bodhi, 1999, p. 69.)

Abhidhammic analysis

The Patthana, part of the Theravada 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 consciousnesses. Altogether, according to the Abhidhamma, there are 89 kinds of consciousness. Fifty-four 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 Nirvana).Bodhi (2000a), pp. 28-31.

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

Viññāa 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 viññāas 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 ( ekaggata).

Overlapping Pali terms for mind

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

Viññāa 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 Viññāa. It is also the basis for personal continuity within and across lives.
Manas 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.Bodhi (2000b), pp. 769-70, n. 154.

The citta is called "Luminous mind" in Anguttara Nikaya.I.8-10.Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 94.

Across Buddhist schools

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

Six vijñānas

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

Eye consciousness
Ear consciousness
Nose consciousness
Tongue consciousness
Body consciousness
Mind consciousness describe the consciousness of "ideas" - Buddhism describes not five but six perceptions.

Eight vijñānas

The Yogacara / Cittamatra school consider two more consciousnesses.

a consciousness called klistamanas, which gathers the hindrances, the poisons, the karmic formations.
the ālayavijñāna is the consciousness "basis of everything" and has been translated as "store consciousness".Nhat Hanh (2001), pp. 1 ff. Every consciousness is based on this one. It is the phenomenon which explains the rebirth.

According to Walpola Rahula, the "store consciousness" of Yogacara thought exists in the early texts as well, as the "citta."Walpola Rahula, quoted in Padmasiri De Silva, Robert Henry Thouless, Buddhist and Freudian Psychology. Third revised edition published by NUS Press, 1992 page 66, [22].

Amalavijñāna

The amalavijñāna (阿摩羅識), "immaculate consciousness", is considered by some Yogācāra schools as a ninth level of consciousness.

(2026). 9780691157863, Princeton University Press. ISBN 9780691157863

This "pure consciousness is identified with the nature of reality (parinispanna) or Suchness."Paul, Diana (1981). The Structure of Consciousness in Paramārtha's Purported Trilogy, Philosophy East and West, 31/3, 310 Alternatively, amalavijñāna may be considered the pure aspect of ālayavijñāna.

Some Buddhists also suggest hrdaya (Heart) consciousnesses (一切一心識), or an eleven consciousnesses theory or an infinity consciousness (無量識).s:佛學大辭典/九識

Contemporary usages

Viññāna is used in Thai Buddhism to refer specifically to one's consciousness or life-force after it has left the body at the moment of death. Thais differentiate between winyaan and "jid-jai" (จิตใจ), which is the consciousness while it is still connected to a living body. Some believe that the jid-jai leaves the body while one dreams at night and also that it can externalize during advanced meditation practice, but that it is still connected to the body at such times.

Hinduism

Sri Ramakrishna defines vijñāna as

"He alone who, after reaching the Nitya, the Absolute, can dwell in the Līlā, the Relative, and again climb from the Līlā to the Nitya, has ripe knowledge and devotion. Sages like Narada cherished love of God after attaining the Knowledge of Brahman. This is called vijnāna." Also: "What is vijnana? It is to know God distinctly by realizing His existence through an intuitive experience and to speak to Him intimately."Swami Nikhilananda (1985), The Gospel of Sri Ramakrishna (Ramakrishna-Vivekananda Center), p. 523 & 1225.

Ayon Maharaj, also known as Swami Medhananda, has characterized Sri Ramakrishna's views as manifesting what he called a "philosophy of Vijñāna Vedānta". In his book Infinite Paths to Infinite Reality (2018),

(2026). 9780190868239, Oxford University Press. . ISBN 9780190868239

Maharaj describes six major tenets of Ramakrishna's Vijñāna Vedānta. These include the notion that "the vijñānī returns from the state of nirvikalpa samādhi and attains the richer, world-affirming nondual realization that God has become everything."

Based on ancient texts, V.S.Apte (1890, rev. 1957-59) provides the following definition for vijñānam (विज्ञानम्):

Knowledge, wisdom, intelligence, understanding; यज्जीव्यते क्षणमपि प्रथितं मनुष्यैर्विज्ञानशौर्यविभवार्यगुणैः समेतम्। तन्नाम जीवितमिह ... Panchatantra (Pt.) 1.24;5.3; विज्ञानमयः कोशः 'the sheath of intelligence' (the first of the five sheaths of the soul).
Discrimination, discernment.
Skill, proficiency; प्रयोगविज्ञानम् - Shringara Tilaka (Ś.) 1.2.
Worldly or profane knowledge, knowledge derived from worldly experience (opp. ज्ञान which is 'knowledge of Brahma or Supreme Spirit'); ज्ञानं ते$हं सविज्ञानमिदं वक्ष्याम्यशेषत - Bhagavad Gita (Bg.) 7.2;3.41;6.8; (the whole of the 7th Adhyāya of Bg. explains ज्ञान and विज्ञान).
Business, employment.
Music.
Knowledge of the fourteen lores.
The organ of knowledge; पञ्चविज्ञानचेतने (शरीरे) - Mahabharata (Mb.) 12.187. 12.
Knowledge beyond the cognisance of the senses (अतीन्द्रियविषय)See Apte (1957-59), p. 1434. Retrieved 1 Feb. 2011 from "U. Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.5:1:2152.apte .

In addition, Monier Williams (1899; rev. 2008) provides the following definition:

to distinguish, discern, observe, investigate, recognize ascertain, know, understand - Rig Veda (RV.), etc., etc. (with na and inf.: 'to know not how to');
to have right knowledge - Katha Upanishad (KaṭhUp.)
to become wise or learned - Mn. iv, 20;
to hear or learn from (gen.) - Chandogya Upanishad (ChUp.); Mahabharata (MBh.);
to recognize in (loc.) - Panchatantra (Pañcat.);
to look upon or regard or consider as (two acc.), Mn.; MBh., etc.; Kāv., etc.;
to explain, declare - BhP.Monier Williams (1899; rev. 2008), p. 961. Retrieved 1 Feb. 2011 from U.Cologne at http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw0961-vijRmbhin.jpg .

Vijñāna

( Nonduality )

Account

Navigation

Statistics

Vijñāna ( Nonduality )

Account

Navigation

Statistics

Vijñāna

( Nonduality )