Vijñāna
Translations of Vijñāna | |
---|---|
English | discernment (Hinduism & Buddhism); understanding, knowledge (Hinduism); consciousness, mind, life force (Buddhism) |
Tibetan | རྣམ་པར་ཤེས་པ་ (sna'i rnam par shes pa) |
Tagalog | ᜊᜒᜈᜀᜈᜀ (binana) |
Thai | วิญญาณ (RTGS: winyan) |
Vietnamese | 識 (thức) |
Glossary of Buddhism |
Vijñāna (
The term vijñāna is mentioned in many early Upanishads, where it has been translated by terms such as understanding, knowledge, and intelligence.[4][5]
In the
Buddhism
This section considers the Buddhist 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, viññāṇa[1] can be found as one of a handful of synonyms for the mental force that animates the otherwise inert material body.[11] In a number of Pali texts though, the term has a more nuanced and context-specific (or "technical") meaning. In particular, in the
- (1) as a derivative of the sense bases (āyatana), part of the experientially exhaustive "All" (sabba);
- (2) as one of the five aggregates (dukkha); and,
- (3) as one of the twelve causes (
In the Pali Canon's
Figure 1: The Pali Canon's Six Sextets: | |||||||||||||||
sense bases
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f e e l i n g |
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c r a v i n g |
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"internal" sense organs |
<–> | "external" sense objects |
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↓ | ↓ | ||||||||||||||
↓ | contact | ||||||||||||||
↓ | ↑ | ||||||||||||||
consciousness |
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Source: MN 148 (Thanissaro, 1998) diagram details |
Figure 2: The Five Aggregates (pañca khandha) according to the Pali Canon. |
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Source: MN 109 (Thanissaro, 2001) | diagram details |
Sense-base derivative
In Buddhism, the
In this context, for instance, when an ear's receptive field (the
In a discourse entitled, "The All" (Sabba Sutta,
Hence, in this context, viññāṇa includes the following characteristics:
- viññāṇa arises as a result of the material sense bases (āyatana)[17]
- there are six types of consciousness, each unique to one of the internal sense organs
- consciousness (viññāṇa) is separate (and arises) from mind (mano)
- here, consciousness cognizes or is aware of its specific sense base (including the mind and mind objects)
- viññāṇa is a prerequisite for the arising of craving (taṇhā)
- hence, for the vanquishing of suffering (dukkha), one should neither identify with nor attach to viññāṇa
The aggregates
In Buddhism, consciousness (viññāṇa) is one of the five classically defined experiential "
In
- "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."[18]
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."[19]
Similarly, in a 5th-century CE commentary, the
All of the aggregates are to be seen as
Dependent origination
Consciousness (viññāṇa) is the third of the traditionally enumerated
- 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 a continuity across rebirths.
- consciousness is conditioned by mental fabrications (
Mental-fabrication conditioning and kamma
Numerous discourses state:
- "From fabrications [saṅkhāra] as a requisite condition comes consciousness [viññāṇa]."[24]
In three discourses in the
|
... [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.[29] |
Yañca ... ceteti, yañca pakappeti, yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti.[30] |
Thus, for instance, in the "Intention Discourse" (Cetanā Sutta,
- suffering.[31]
The language of the post-canonical Samyutta Nikaya
Conversely, in the "Attached Discourse" (Upaya Sutta,
- "... 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.'"[33]
Mind-body interdependency
Numerous discourses state:
In addition, a few discourses state that, simultaneously, the converse is true:
In the "Sheaves of Reeds Discourse" (Nalakalapiyo Sutta,
- "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...."[36]
"Life force" aspect and rebirth
As described above in the discussion of mental fabrications' conditioning of consciousness, past intentional actions establish a
In the "Serene Faith Discourse" (Sampasadaniya Sutta,
- "... [U]nsurpassed 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...."[37]
The "Great Causes Discourse" (Mahanidana Sutta,
- "'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."[38]
Discourses such as this appear to describe a consciousness that is an animating phenomenon capable of spanning lives thus giving rise to rebirth.
An
- [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."[39]
Abhidhammic analysis
The
More specifically, a viññāṇa is a single moment of conceptual consciousness and normal mental activity is considered to consist of a continual succession of viññāṇas.
Viññāṇa 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 viññāṇas are not considered as ultimate (underived) phenomena as they are based on mental factors (cetasika). For example,
]Overlapping Pali terms for mind
According to
- Viññāṇa 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 Viññāṇa. It is also the basis for personal continuity within and across lives.
- ayatana), that is, the "mind base," cognizing mental sensa (dhammā) as well as sensory information from the physical sense bases.
The citta is called "
Across Buddhist schools
While most Buddhist schools identify six modes of consciousness, one for each
Six vijñānas
As described above, in reference to the "All" (sabba), the
- 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
- 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".[44] Every consciousness is based on this one. It is the phenomenon which explains the rebirth.
According to
Amalavijñāna
The amalavijñāna (阿摩羅識), "immaculate consciousness", is considered by some Yogācāra schools as a ninth level of consciousness.[46] This "pure consciousness is identified with the nature of reality (parinispanna) or Suchness."[47] 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).[48][49]
Contemporary usages
Viññāna is used in
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."[50]
Ayon Maharaj has characterized Sri Ramakrishna's views as manifesting what he called a "philosophy of Vijñāna Vedānta".
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)[53]
In addition,
- 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.[54]
See also
- Aggregates
- 12 Causes
- Pratītyasamutpāda
- Luminous consciousness
- Rebirth (Buddhism)
- Sense Bases
- Qi
- Prana
- Energy (esotericism)
References
- ^ a b As is standard in WP articles, the Pali term viññāṇa 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.
- ^ 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". University of Chicago
- ^ See, for instance, Apte (1957-59) Archived March 28, 2016, at the Wayback Machine, p. 1434, entry for "vijñānam," retrieved from "U. Chicago" at [1] ; and, Monier-Williams (rev. 2008) Archived March 3, 2016, at the Wayback Machine, p. 961, "entry for 'Vi-jñāna'". Archived from the original on 2016-05-14. Retrieved 2010-10-22 – via U. Cologne.
- OCLC 1128028420.
- Chandogya7:7:1-2).
- ^ "What is Vijnana in Buddhism?". ThoughtCo. Retrieved 2017-05-07.
- ^ "Question: What is the difference between jnana and vijnana? | Sri Chinmoy Library". www.srichinmoylibrary.com. Retrieved 2017-05-07.
- ^ "Alaya-vijnana: The Storehouse Consciousness, Source of All Experience". ThoughtCo. Retrieved 2017-05-07.
- ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106.
- ISBN 0-86171-331-1., pp. 769-70, n. 154. For more information, see the section, "Overlapping Pali terms for mind", below.
- ^ Rhys Davids & Stede (1921-25), entry for "Viññāṇa," states:
- "In what may be a very old Sutta suttas. E. g. the body (kāya) is when animated called sa-viññāṇaka [with consciousness]...."
Abhidhamma Pitaka and commentaries (cf. "Overlapping Pali terms for mind" section below). - "In what may be a very old Sutta
- MN 148 (Thanissaro, 1998).In this framework, the Pali word translated as "consciousness" is viññāṇa 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-viññāṇa ("mind-consciousness").
- SN35.24, 35.25, 35.26, 35.27 and 35.29.
- MN149; Ñāṇamoli & Bodhi, 2001, pp. 1137-39).
- MN 148), a further expansion can be seen where the "six sextets" (cha-chakka) include the five aforementioned sextets plus feeling-dependent craving (taṇhā). (For MN 148, see Ñāṇamoli & Bodhi (2001), pp. 1129-36; and, Thanissaro (1998). Archived April 21, 2016, at the Wayback Machine)
- ^ "Adittapariyaya Sutta: The Fire Sermon". www.accesstoinsight.org. Archived from the original on April 21, 2016.
- ^ This, for instance, can be juxtaposed with an Idealist epistemology where the material world arises from consciousness (Bodhi, 2006).
- 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."
- ^ Buddhaghosa (1999), pp. 435-6)
- DN15) where consciousness (viññāṇa) is a condition of name-and-body (nāmarūpa) and vice versa (see, e.g., Thanissaro, 1997a).
- twice identifies ten causes (omitting formations and ignorance) although its final enumeration includes the twelve traditional factors.
- SN12.2) describes viññāṇa ("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) Archived May 4, 2016, at the Wayback Machine
- ^ Samyutta Nikaya's chapter 12.
- ^ punabbhavābhinibbatti ("for again becoming reborn"), mentioned in "Volition (1) Discourse" (Bodhi, 2000b, p. 576)
- ^ nāmarūpassa avakkanti ("for entry of name-and-form"), mentioned in "Volition (2) Discourse" (Bodhi, 2000b, pp. 576-77).
- ^ 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).
- ^ 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 Archived 2022-08-20 at the Wayback Machine); Bodhi (2000b) translates this as "intends ... plans ... has a tendency towards" (pp. 576–77); and, Thanissaro (1995) Archived May 4, 2016, at the Wayback Machine 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 AN7.12."
- "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
- ^ "Volition (1) Discourse," "Volition (2) Discourse" and "Volition (3) Discourse" (Bodhi, 2000b, pp. 576-77).
- Samyutta Nikaya, book 2, BJT pp. 102, 104. La Trobe University, Australia Archived 2007-09-09 at the Wayback Machineretrieved 2007-11-21
- ^ Bodhi (2000b), p. 576. Also see Thanissaro (1995).
- ^ Bodhi (2000b), pp. 757-9 n. 112.
- ^ 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."
- SN 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 Five Aggregates model, mind and matter includes mental fabrications (see the "Five Aggregates" diagram above).
- ^ "Nalakalapiyo Sutta: Sheaves of Reeds". www.accesstoinsight.org.
- MN 38; trans. Ñāṇamoli & 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.
- ^ "Maha-nidana Sutta: The Great Causes Discourse". www.accesstoinsight.org.
- AN3.76 (Nyanaponika & Bodhi, 1999, p. 69.)
- ^ Bodhi (2000a), pp. 28-31.
- ^ Bodhi (2000b), pp. 769-70, n. 154.
- ^ Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 94.
- ^ "心識論與唯識說的發展". Archived from the original on 2009-11-30. Retrieved 2010-01-24.
- ^ Nhat Hanh (2001), pp. 1 ff.
- ^ Walpola Rahula, quoted in Padmasiri De Silva, Robert Henry Thouless, Buddhist and Freudian Psychology. Third revised edition published by NUS Press, 1992 page 66, [2].
- ISBN 9780691157863.
- ^ Paul, Diana (1981). The Structure of Consciousness in Paramārtha's Purported Trilogy, Philosophy East and West, 31/3, 310
- ^ zh:s:佛學大辭典/九識
- ^ "识-法相词典- 佛教百科 佛教百科". Archived from the original on 2011-07-11. Retrieved 2010-01-10.
- ^ Swami Nikhilananda (1985), The Gospel of Sri Ramakrishna (Ramakrishna-Vivekananda Center), p. 523 & 1225.
- S2CID 171870719.
- ^ OCLC 1079877496.
- ^ 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 .
- ^ 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 .
Sources
- Apte, Viman Shivaram (1957–59). The practical Sanskrit-English dictionary. Poona: Prasad Prakashan. A general on-line search engine for this dictionary is available at "U. Chicago" at http://dsal.uchicago.edu/dictionaries/apte/.
- 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.
- Bodhi, Bhikkhu (2006 Sept. 5). MN 148: Chachakka Sutta – The Six Sets of Six (Pt. 1). Retrieved 2008-02-29 from "Bodhi Monastery".[1]
- ISBN 1-928706-00-2.
- La Trobe University (n.d.), "Pali Canon Online Database," online search engine of Sri Lanka Tripitaka Project's (SLTP) Pali Canon.[2]
- Monier-Williams, Monier (1899; rev. 2008). A Sanskrit-English Dictionary. Oxford: Clarendon Press. A general on-line search engine for this dictionary is available from "U. Cologne" at [3]
- 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.
- ISBN 1-888375-14-0.
- Nikhilananda, Swami (1985), The Gospel of Sri Ramakrishna (Ramakrishna-Vivekananda Center)
- ISBN 0-7425-0405-0.
- Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society's Pali–English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at the University of Chicago.[3]
- SN 35.28). Retrieved 2007-11-22 from "Access to Insight".[4]
- Thanissaro Bhikkhu (trans.) (1995). Cetana Sutta: Intention (SN 12.38). Retrieved 2007-11-02 from "Access to Insight".[5]
- Thanissaro Bhikkhu (trans.) (1997a). Maha-nidana Sutta: The Great Causes Discourse (DN 15). Retrieved 2007-11-02 from "Access to Insight".[6]
- Thanissaro Bhikkhu (trans.) (1997b). Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising (SN 12.2). Retrieved 2007-11-02 from "Access to Insight".[7]
- Thanissaro Bhikkhu (trans.) (1997c). Upaya Sutta: Attached (SN 22.53). Retrieved 2007-11-20 from "Access to Insight".[8]
- Thanissaro Bhikkhu (trans.) (1998). Chachakka Sutta: The Six Sextets (MN 148). Retrieved 2007-06-17 from "Access to Insight".[9]
- Thanissaro Bhikkhu (trans.) (2000). Nalakalapiyo Sutta: Sheaves of Reeds (SN 12.67). Retrieved 2007-11-02 from "Access to Insight".[10]
- Thanissaro Bhikkhu (trans.) (2001a). Khajjaniya Sutta: Chewed Up (SN 22.79). Retrieved 2007-06-17 from "Access to Insight".[11]
- Thanissaro Bhikkhu (trans.) (2001b). Pahanaya Sutta: To Be Abandoned (SN 35.24). Retrieved 2007-06-17 from "Access to Insight".[12]
- Thanissaro Bhikkhu (trans.) (2001c). Sabba Sutta: The All (SN 35.23). Retrieved 2007-06-17 from "Access to Insight".[13]
- Walshe, Maurice (trans.) (1995). The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications. ISBN 0-86171-103-3.
External links
- ^ "MN 148: Chachakka Sutta – The Six Sets of Six (Pt. 1)". Bodhimonastery.net.
- ^ Latrobe.edu.au Archived 2007-09-27 at the Wayback Machine Retrieved 2007-11-21
- ^ University of Chicago
- ^ "Adittapariyaya Sutta: The Fire Sermon". www.accesstoinsight.org.
- ^ "Cetana Sutta: Intention". www.accesstoinsight.org.
- ^ Cite error: The named reference
ReferenceA
was invoked but never defined (see the help page). - ^ "Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising". www.accesstoinsight.org.
- ^ "Upaya Sutta: Attached". www.accesstoinsight.org.
- ^ "Chachakka Sutta: The Six Sextets". www.accesstoinsight.org.
- ^ Cite error: The named reference
accesstoinsight.org
was invoked but never defined (see the help page). - ^ "Khajjaniya Sutta: Chewed Up". www.accesstoinsight.org.
- ^ "Pahanaya Sutta: To Be Abandoned". www.accesstoinsight.org.
- ^ "Sabba Sutta: The All". www.accesstoinsight.org.