Vijñāna

Source: Wikipedia, the free encyclopedia.
Translations of
Vijñāna
Englishdiscernment (Hinduism & Buddhism); understanding, knowledge (Hinduism); consciousness,
mind, life force (Buddhism)
Tibetan
རྣམ་པར་ཤེས་པ་ (sna'i rnam par shes pa)
Tagalogᜊᜒᜈᜀᜈᜀ (binana)
Thaiวิญญาณ
(RTGSwinyan)
Vietnamese識 (thức)
Glossary of Buddhism

Vijñāna (

Pali: विञ्ञाण)[1] is translated as "consciousness", "life force", "mind",[2] or "discernment".[3]

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

citta.[6][7][8] 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.[9] Their primary uses are, however, distinct.[10]

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, viññāa[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

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 (
dukkha
); and,
(3) as one of the twelve causes (
paticcasamuppāda) which provides a template for Buddhist notions of kamma, rebirth and release.[2]

In the Pali Canon's

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

Figure 1: The Pali Canon's Six Sextets:
 
 
sense bases
 
 
  f
e
e
l
i
n
g
   
 
  c
r
a
v
i
n
g
   
  "internal"
sense
organs
<–> "external"
sense
objects
 
 
contact
   
consciousness
 
 
 
  1. The six internal
    sense bases
    are the eye, ear,
    nose, tongue, body & mind.
  2. The six external sense bases are
    mental objects
    .
  3. Sense-specific
    consciousness
    arises dependent
    on an internal & an external sense base.
  4. Contact
    is the meeting of an internal sense
    base, external sense base & consciousness.
  5. Feeling
    is dependent on contact.
  6. Craving is dependent on feeling.
 Source: MN 148 (Thanissaro, 1998)    diagram details
 Figure 2:
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
(saṅkhāra)

 
 
 
 
 Source: MN 109 (Thanissaro, 2001)  |  diagram details

Sense-base derivative

In Buddhism, the

six sense bases (Pali: saḷāyatana; Skt.: ṣaḍāyatana) 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.[12]

In this context, for instance, when an ear's receptive field (the

feeling" to arise. It is from such feeling that "craving
" arises. (See Fig. 1.)

In a discourse entitled, "The All" (Sabba Sutta,

dukkha); to obtain release from this suffering, one should become disenchanted with the All.[16]

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

  • viññāa 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 (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 (ta)
  • 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 "

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."[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

paňňā).[20]
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

Dependent origination

Consciousness (viññāa) is the third of the traditionally enumerated

Dependent Origination (Pali: paṭiccasamuppāda; Skt.: pratītyasamutpāda).[22] Within the context of Dependent Origination, different canonical discourses represent different aspects of consciousness.[23]
The following aspects are traditionally highlighted:

Mental-fabrication conditioning and kamma

Numerous discourses state:

"From fabrications [
saṅkhāra] as a requisite condition comes consciousness [viññāa]."[24]

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,[25] to the perpetuation of bodily and mental processes,[26] and to craving[27] 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")[28]

 
The 12 Nidānas:
 
Ignorance
Formations
Consciousness
Name & Form
Six Sense Bases
Contact
Feeling
Craving
Clinging
Becoming
Birth
Old Age & Death
 
... [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,

SN
12.38), the Buddha more fully elaborates:

The language of the post-canonical Samyutta Nikaya

subcommentary further affirm that this text is discussing the means by which "kammic [karmic] consciousness" "yield[s] fruit in one's mental continuum."[32]
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.'"[33]
Mind-body interdependency

Numerous discourses state:

"From consciousness [viññāa] as a requisite condition comes mind and matter [nāmarūpa]."[24]

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

"Consciousness comes from mind and matter as its requisite condition."[34][35]

In the "Sheaves of Reeds Discourse" (Nalakalapiyo Sutta,

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...."[36]
"Life force" aspect and rebirth

As described above in the discussion of mental fabrications' conditioning of consciousness, past intentional actions establish a

samsaric rebirths
.

In the "Serene Faith Discourse" (Sampasadaniya Sutta,

Sariputta
references not a singular conscious entity but a "stream of consciousness" (viññāa-sota) that spans multiple lives:

"... [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,

Ananda, describes "consciousness" (viññāa) in a way that underlines its "life force" aspect:[2]

"'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

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."[39]

Abhidhammic analysis

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 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 Nibbāna).[40]

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,

vicara), rapture (piti), serenity (sukha) and one-pointedness (ekaggatā).[citation needed
]

Overlapping Pali terms for mind

According to

Sutta Pitaka
, these three terms are generally contextualized differently:

The citta is called "

A.I.8-10.[42]

Across Buddhist schools

While most Buddhist schools identify six modes of consciousness, one for each

sense base, some Buddhist schools have identified additional modes.[43]

Six vijñānas

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. Tongue consciousness
  5. Body consciousness
  6. Mind consciousness describe the consciousness of "ideas" - Buddhism describes not five but six perceptions.

Eight vijñānas

The

Cittamatra
school consider two more consciousnesses.

  1. a consciousness called klistamanas, which gathers the hindrances, the poisons, the karmic formations.
  2. 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

Walpola Rahula, the "store consciousness" of Yogacara thought exists in the early texts as well, as the "citta."[45]

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

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. 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
]

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".

nirvikalpa samādhi and attains the richer, world-affirming nondual realization that God has become everything."[52]
: 38–39 

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

  1. 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).
  2. Discrimination, discernment.
  3. Skill, proficiency; प्रयोगविज्ञानम् - Shringara Tilaka (Ś.) 1.2.
  4. 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).
  5. Business, employment.
  6. Music.
  7. Knowledge of the fourteen lores.
  8. The organ of knowledge; पञ्चविज्ञानचेतने (शरीरे) - Mahabharata (Mb.) 12.187. 12.
  9. Knowledge beyond the cognisance of the senses (अतीन्द्रियविषय)[53]

In addition,

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

  1. to distinguish, discern, observe, investigate, recognize ascertain, know, understand -
    Rig Veda
    (RV.), etc., etc. (with na and inf.: 'to know not how to');
  2. to have right knowledge - Katha Upanishad (KaṭhUp.)
  3. to become wise or learned - Mn. iv, 20;
  4. to hear or learn from (gen.) - Chandogya Upanishad (ChUp.); Mahabharata (MBh.);
  5. to recognize in (loc.) - Panchatantra (Pañcat.);
  6. to look upon or regard or consider as (two acc.), Mn.; MBh., etc.; Kāv., etc.;
  7. to explain, declare - BhP.[54]

See also

References

  1. ^ a b 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.
  2. ^ a b c 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
  3. ^ 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.
  4. .
  5. Chandogya
    7:7:1-2).
  6. ^ "What is Vijnana in Buddhism?". ThoughtCo. Retrieved 2017-05-07.
  7. ^ "Question: What is the difference between jnana and vijnana? | Sri Chinmoy Library". www.srichinmoylibrary.com. Retrieved 2017-05-07.
  8. ^ "Alaya-vijnana: The Storehouse Consciousness, Source of All Experience". ThoughtCo. Retrieved 2017-05-07.
  9. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106.
  10. ISBN 0-86171-331-1., pp. 769-70, n. 154. For more information, see the section, "Overlapping Pali terms for mind
    ", below.
  11. ^ Rhys Davids & Stede (1921-25), entry for "Viññāa," states:
    "In what may be a very old Sutta
    suttas
    . E. g. the body (kāya) is when animated called sa-viññāaka [with consciousness]...."
    Bodhi (2000b), pp. 769-70, n. 154, also mentions this generalized use of viññāa in the
    Abhidhamma Pitaka and commentaries (cf. "Overlapping Pali terms for mind
    " section below).
  12. 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").
  13. SN
    35.24, 35.25, 35.26, 35.27 and 35.29.
  14. MN
    149; Ñāamoli & Bodhi, 2001, pp. 1137-39).
  15. MN 148), a further expansion can be seen where the "six sextets" (cha-chakka) include the five aforementioned sextets plus feeling-dependent craving (ta). (For MN 148, see Ñāamoli & Bodhi (2001), pp. 1129-36; and, Thanissaro (1998). Archived April 21, 2016, at the Wayback Machine
    )
  16. ^ "Adittapariyaya Sutta: The Fire Sermon". www.accesstoinsight.org. Archived from the original on April 21, 2016.
  17. ^ This, for instance, can be juxtaposed with an Idealist epistemology where the material world arises from consciousness (Bodhi, 2006).
  18. SN 22.29) (Thanissaro, 2001a). Archived March 3, 2016, at the Wayback Machine
  19. 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."
  20. ^ Buddhaghosa (1999), pp. 435-6)
  21. DN
    15) where consciousness (viññāa) is a condition of name-and-body (nāmarūpa) and vice versa (see, e.g., Thanissaro, 1997a).
  22. SN 12.67) (Thanissaro, 2000) Archived May 3, 2016, at the Wayback Machine
    twice identifies ten causes (omitting formations and ignorance) although its final enumeration includes the twelve traditional factors.
  23. SN
    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) Archived May 4, 2016, at the Wayback Machine
  24. ^
    Samyutta Nikaya
    's chapter 12.
  25. ^ punabbhavābhinibbatti ("for again becoming reborn"), mentioned in "Volition (1) Discourse" (Bodhi, 2000b, p. 576)
  26. ^ nāmarūpassa avakkanti ("for entry of name-and-form"), mentioned in "Volition (2) Discourse" (Bodhi, 2000b, pp. 576-77).
  27. ^ 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).
  28. ^ 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
    AN
    7.12."
  29. ^ "Volition (1) Discourse," "Volition (2) Discourse" and "Volition (3) Discourse" (Bodhi, 2000b, pp. 576-77).
  30. Samyutta Nikaya, book 2, BJT pp. 102, 104. La Trobe University, Australia Archived 2007-09-09 at the Wayback Machine
    retrieved 2007-11-21
  31. ^ Bodhi (2000b), p. 576. Also see Thanissaro (1995).
  32. ^ Bodhi (2000b), pp. 757-9 n. 112.
  33. ^ 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."
  34. .
  35. ^ 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).
  36. ^ "Nalakalapiyo Sutta: Sheaves of Reeds". www.accesstoinsight.org.
  37. MN 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.
  38. ^ "Maha-nidana Sutta: The Great Causes Discourse". www.accesstoinsight.org.
  39. AN
    3.76 (Nyanaponika & Bodhi, 1999, p. 69.)
  40. ^ Bodhi (2000a), pp. 28-31.
  41. ^ Bodhi (2000b), pp. 769-70, n. 154.
  42. ^ Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 94.
  43. ^ "心識論與唯識說的發展". Archived from the original on 2009-11-30. Retrieved 2010-01-24.
  44. ^ Nhat Hanh (2001), pp. 1 ff.
  45. ^ 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].
  46. .
  47. ^ Paul, Diana (1981). The Structure of Consciousness in Paramārtha's Purported Trilogy, Philosophy East and West, 31/3, 310
  48. ^ zh:s:佛學大辭典/九識
  49. ^ "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.
  50. ^ Swami Nikhilananda (1985), The Gospel of Sri Ramakrishna (Ramakrishna-Vivekananda Center), p. 523 & 1225.
  51. S2CID 171870719
    .
  52. ^ .
  53. ^ 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 .
  54. ^ 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

External links

Preceded by
Saṃskāra
Twelve Nidānas

Vijñāna
Succeeded by
  1. ^ "MN 148: Chachakka Sutta – The Six Sets of Six (Pt. 1)". Bodhimonastery.net.
  2. ^ Latrobe.edu.au Archived 2007-09-27 at the Wayback Machine Retrieved 2007-11-21
  3. ^ University of Chicago
  4. ^ "Adittapariyaya Sutta: The Fire Sermon". www.accesstoinsight.org.
  5. ^ "Cetana Sutta: Intention". www.accesstoinsight.org.
  6. ^ Cite error: The named reference ReferenceA was invoked but never defined (see the help page).
  7. ^ "Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising". www.accesstoinsight.org.
  8. ^ "Upaya Sutta: Attached". www.accesstoinsight.org.
  9. ^ "Chachakka Sutta: The Six Sextets". www.accesstoinsight.org.
  10. ^ Cite error: The named reference accesstoinsight.org was invoked but never defined (see the help page).
  11. ^ "Khajjaniya Sutta: Chewed Up". www.accesstoinsight.org.
  12. ^ "Pahanaya Sutta: To Be Abandoned". www.accesstoinsight.org.
  13. ^ "Sabba Sutta: The All". www.accesstoinsight.org.