See, for instance, 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").
Bodhi (2000b), p. 1140; and, Thanissaro (2001c).Archived March 3, 2016, at the Wayback Machine According to Bodhi (2000b), p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: "...[I]f one passes over the twelve sense bases, one cannot point out any real phenomenon." Also see Rhys Davids & Stede (1921-25), p. 680, "Sabba" entry where sabbaŋ is defined as "the (whole) world of sense-experience." References to the "All" (sabba) can be found in a number of subsequent discourses including SN 35.24, 35.25, 35.26, 35.27 and 35.29.
Bodhi (2000b), p. 1140; and, Thanissaro (2001b).Archived May 8, 2016, at the Wayback Machine These five sextets are implicitly referenced as the bases for clinging (upādāna) and fetters 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 the Wayback 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."
Not all canonical texts identify twelve causes in Dependent Origination's causal chain. For instance, the Mahanidana Sutta (DN 15) (Thanissaro, 1997a)Archived April 21, 2016, at the Wayback Machine identifies only nine causes (omitting the six sense bases, formations and ignorance) and the initial text of the Nalakalapiyo Sutta (SN 12.67) (Thanissaro, 2000)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.
For instance, similar to the sensory-specific description of consciousness found in discussing "the All" (above), the "Analysis of Dependent Origination Discourse" (Paticcasamuppada-vibhanga Sutta, SN 12.2) describes 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
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.paliArchived 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."
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."
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
Bodhi (2000b), p. 1140; and, Thanissaro (2001c).Archived March 3, 2016, at the Wayback Machine According to Bodhi (2000b), p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: "...[I]f one passes over the twelve sense bases, one cannot point out any real phenomenon." Also see Rhys Davids & Stede (1921-25), p. 680, "Sabba" entry where sabbaŋ is defined as "the (whole) world of sense-experience." References to the "All" (sabba) can be found in a number of subsequent discourses including SN 35.24, 35.25, 35.26, 35.27 and 35.29.
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].
Maharaj, Ayon (2017). "Śrī Rāmakṛṣṇa's Philosophy of Vijñāna Vedānta". International Journal of Hindu Studies. 21 (1): 25–54. doi:10.1007/s11407-017-9202-4. S2CID171870719.
Maharaj, Ayon (2017). "Śrī Rāmakṛṣṇa's Philosophy of Vijñāna Vedānta". International Journal of Hindu Studies. 21 (1): 25–54. doi:10.1007/s11407-017-9202-4. S2CID171870719.
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.paliArchived 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."
Bodhi (2000b), p. 1140; and, Thanissaro (2001c).Archived March 3, 2016, at the Wayback Machine According to Bodhi (2000b), p. 1399, n. 7, the Pali commentary regarding the Sabba Sutta states: "...[I]f one passes over the twelve sense bases, one cannot point out any real phenomenon." Also see Rhys Davids & Stede (1921-25), p. 680, "Sabba" entry where sabbaŋ is defined as "the (whole) world of sense-experience." References to the "All" (sabba) can be found in a number of subsequent discourses including SN 35.24, 35.25, 35.26, 35.27 and 35.29.
Bodhi (2000b), p. 1140; and, Thanissaro (2001b).Archived May 8, 2016, at the Wayback Machine These five sextets are implicitly referenced as the bases for clinging (upādāna) and fetters 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 the Wayback Machine)
Not all canonical texts identify twelve causes in Dependent Origination's causal chain. For instance, the Mahanidana Sutta (DN 15) (Thanissaro, 1997a)Archived April 21, 2016, at the Wayback Machine identifies only nine causes (omitting the six sense bases, formations and ignorance) and the initial text of the Nalakalapiyo Sutta (SN 12.67) (Thanissaro, 2000)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.
For instance, similar to the sensory-specific description of consciousness found in discussing "the All" (above), the "Analysis of Dependent Origination Discourse" (Paticcasamuppada-vibhanga Sutta, SN 12.2) describes 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
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.paliArchived 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."
