The termvijñāna is mentioned in many earlyUpanishads, where it has been translated by terms such as understanding, knowledge, and intelligence.[4][5]
In thePāli Canon'sSutta Pitaka's first fournikāyas,viññāṇa is one of three overlapping Pali terms used to refer to the mind, the others beingmanas andcitta.[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]
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 thePali Canon's "Discourse Basket" (Suttapitaka),viññāṇa (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 (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 ofkamma,rebirth and release.[2]
In the Pali Canon'sAbhidhamma and in post-canonicalPali commentaries, consciousness (viññāṇa) is further analyzed into 89 different states which are categorized in accordance with their karmic results.
In Buddhism, thesix 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 (viññāṇa-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 (theproximal stimulus, more commonly known by Buddhists as a sense base, or sense organ) and sound (thedistal 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 thepercept, known as "contact" and in turn causes a pleasant, unpleasant or neutral "feeling" to arise. It is from such feeling that "craving" arises. (See Fig. 1.)
In a discourse entitled, "The All" (Sabba Sutta,SN 35.23), theBuddha states that there is no "all" outside of the six pairs of sense bases (that is, six internal and six external sense bases).[13] 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).[14][15] In the famed "Fire Sermon" (Ādittapariyāya Sutta,SN 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.[16]
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 toviññāṇa
In Buddhism, consciousness (viññāṇa) is one of the five classically defined experiential "aggregates" (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).
InSN 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, theVisuddhimagga, 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).[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 asempty of self-nature; that is, they arise dependent on causes (hetu) and conditions (paticca). In this scheme, the cause for the arising of consciousness (viññāṇa) 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.[21]
Consciousness (viññāṇa) is the third of the traditionally enumeratedTwelve Causes (nidāna) ofDependent 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:
consciousness is conditioned by mental fabrications (saṅkhāra);
consciousness and the mind-body (nāmarūpa, named form, conception) are interdependent; and,
consciousness acts as a "life force" by which there is a continuity across rebirths.
"From fabrications [saṅkhāra] as a requisite condition comes consciousness [viññāṇa]."[24]
In three discourses in theSamyutta Nikaya, the Buddha highlights three particular manifestations ofsaṅkhāra 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 (conception),[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]
... [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]
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 renewedexistence. When there is the production of future renewed existence, futurebirth,aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass ofsuffering.[31]
The language of the post-canonical Samyutta Nikayacommentary andsubcommentary 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 fiveaggregates (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]
"From consciousness [viññāṇa] as a requisite condition comes mind and matter [nāmarūpa] (conception)."[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,SN 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...."[36]
As described above in the discussion of mental fabrications' conditioning of consciousness, past intentional actions establish akarmic 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) acrosssamsaricrebirths.
In the "Serene Faith Discourse" (Sampasadaniya Sutta,DN 28), Ven.Sariputta references not a singular conscious entity but a "stream of consciousness" (viññāṇa-sota) that spans multiple lives:
"... [U]nsurpassed is the Blessed Lord's way of teachingDhamma 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,DN 15), in a dialogue between the Buddha and the Ven.Ananda, describes "consciousness" (viññāṇa) 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.
AnAnguttara 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]
ThePatthana, part of theTheravadinAbhidharma, 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 ofkarma, 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 ofNibbāna).[40]
More specifically, aviññāṇa is a single moment of conceptual consciousness and normal mental activity is considered to consist of a continual succession ofviññāṇas.
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, theseviññāṇas 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 toBhikkhu Bodhi, the post-canonical Palicommentary uses the three termsviññāṇa,mano andcitta as synonyms for the mind sense base (mana-ayatana); however, in theSutta Pitaka, these three terms are generally contextualized differently:
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 ofViññāṇa. 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.[41]
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 therebirth.
According toWalpola Rahula, the "store consciousness" of Yogacara thought exists in the early texts as well, as the "citta."[45]
Theamalavijñāna (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 suggesthrdaya (Heart) consciousnesses (一切一心識), or an eleven consciousnesses theory or an infinity consciousness (無量識).[48][49]
Viññāna is used inThai 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.[citation needed]
"He alone who, after reaching the Nitya, the Absolute, can dwell in theLīlā, the Relative, and again climb from the Līlā to the Nitya, has ripe knowledge and devotion. Sages likeNarada 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, also known asSwami Medhananda, has characterized Sri Ramakrishna's views as manifesting what he called a "philosophy of Vijñāna Vedānta".[51] In his bookInfinite Paths to Infinite Reality (2018),[52] Maharaj describes six major tenets of Ramakrishna's Vijñāna Vedānta. These include the notion that "thevijñānī returns from the state ofnirvikalpa 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 forvijñānam (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).
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,Monier Williams (1899; rev. 2008) provides the following definition:
to distinguish, discern, observe, investigate, recognize ascertain, know, understand -Rig Veda (RV.), etc., etc. (withna and inf.: 'to know not how to');
^abAs is standard in WP articles, the Pali termviññāṇa will be used when discussing thePali literature, and the Sanskrit wordvijñāna will be used when referring to either texts chronologically subsequent to the Pali canon or when discussing the topic broadly, in terms ofboth Pali and non-Pali texts.
^abcSee, 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
^InThe Principal Upanisads,Sarvepalli Radhakrishnan has translatedvijñāna by English words such as wisdom (p. 24), intellectual consciousness (p. 56), intelligence (p. 188-189 forBrihadaranyaka 2:1:16-17), knowledge (p. 200 for Brihadaranyaka 2:4:12-13), and understanding (pp. 475-476 forChandogya 7:7:1-2).
^Sue Hamilton,Identity and Experience. LUZAC Oriental, 1996, pages 105-106.
^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.ISBN0-86171-331-1., 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 SuttaS ii.95 [viññāṇa] 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 othersuttas. E. g. the body (kāya) is when animated calledsa-viññāṇaka [with consciousness]...."
^See, for instance,MN 148(Thanissaro, 1998). In this framework, the Pali word translated as "consciousness" isviññāṇa and the word translated as "mind" ismano. Thus, the faculty of awareness of the mind (the base of, e.g., abstractions sythesized from physical sensory experience) is referred to asmano-viññāṇa ("mind-consciousness").
^Bodhi (2000b), p. 1140; and,Thanissaro (2001c).Archived March 3, 2016, at theWayback Machine According to Bodhi (2000b), p. 1399,n. 7, the Pali commentary regarding theSabba Sutta states: "...[I]f one passes over the twelve sense bases, one cannot point out any real phenomenon." Also seeRhys Davids & Stede (1921-25), p. 680, "Sabba" entry wheresabbaŋ is defined as "the (whole) world of sense-experience." References to the "All" (sabba) can be found in a number of subsequent discourses includingSN 35.24, 35.25, 35.26, 35.27 and 35.29.
^Bodhi (2000b), p. 1140; and,Thanissaro (2001b).Archived May 8, 2016, at theWayback Machine These five sextets are implicitly referenced as the bases for clinging (upādāna) andfetters in other discourses such as "Advice to Anāthapiṇḍika Discourse" (Anāthapiṇḍikavāda SuttaMN 143; Ñāṇamoli & Bodhi, 2001, pp. 1109-13) and the "Great Discourse on the Sixfold Base" (Mahāsaḷāyatanika SuttaMN 149; Ñāṇamoli & Bodhi, 2001, pp. 1137-39).
^In the "Six Sextets" discourse (Chachakka Sutta,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 theWayback Machine)
^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."
^This overlap is particularly pronounced in theMahanidana Sutta (DN 15) where consciousness (viññāṇa) is a condition of name-and-body (nāmarūpa) andvice versa (see, e.g., Thanissaro, 1997a).
^Not all canonical texts identify twelve causes in Dependent Origination's causal chain. For instance, theMahanidana Sutta (DN 15)(Thanissaro, 1997a)Archived April 21, 2016, at theWayback Machine identifies only nine causes (omitting the six sense bases, formations and ignorance) and the initial text of theNalakalapiyo Sutta (SN 12.67)(Thanissaro, 2000)Archived May 3, 2016, at theWayback Machine twice identifies ten causes (omitting formations and ignorance) although its final enumeration includes the twelve traditional factors.
^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) describesviññāṇa ("consciousness") in the following manner:
"And what isconsciousness? 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 theWayback Machine
^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, 761n. 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 athttp://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:1497.paliArchived 2022-08-20 at theWayback Machine); Bodhi (2000b) translates this as "intends ... plans ... has a tendency towards" (pp. 576–77); and,Thanissaro (1995)Archived May 4, 2016, at theWayback 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. SeeAN 7.12."
^"Volition (1) Discourse," "Volition (2) Discourse" and "Volition (3) Discourse" (Bodhi, 2000b, pp. 576-77).
^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."
^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 theFive Aggregates model, mind and matter includes mental fabrications (see the "Five Aggregates" diagram above).
^Walshe (1995), pp. 419-20, para. 7. In an end note on p. 606,n. 865, Walshe states thatviññāṇa-sota is "a rare expression which seems to equate withbhavanga, the (mainly)commentarial term for the 'life-continuum' (Ñāṇamoli)." The error of attributing to the Buddha a teaching that consciousness across life spans is asingular 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,MN 38; trans. Ñāṇamoli & Bodhi, 2001, pp. 349-61). Note that the phrase "steam of consciousness" here refers to successive, interdependent consciousstates as opposed to Western psychology's use of "stream of consciousness" to refer to successive, interdependent consciousthoughts.
^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].
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