“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. sneho → sineho (bj, sya-all, km, pts1ed) Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. (…) → (evaṁ kho ānanda bhavo hotīti) (mr) " Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. Evaṁ kho, ānanda, bhavo hotī”ti. That’s how continued existence is defined.” " Chaṭṭhaṁ. "
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. Evaṁ kho, ānanda, bhavo hotī”ti. That’s how continued existence is defined.” " Sattamaṁ. "
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; “Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61 Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants: “cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; “The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61 Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants:
Sattaviññāṇaṭṭhitisutta Planes of Consciousness Sattaviññāṇaṭṭhitisutta → viññaṇaṭṭhitisuttaṁ (bj) " “Sattimā, bhikkhave, viññāṇaṭṭhitiyo. “Mendicants, there are these seven planes of consciousness.
Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, viññāṇakāyā— There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”
“Katamaṁ taṁ, sāti, viññāṇan”ti? “Sāti, what is that consciousness?” “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Sir, he is the speaker, the knower who experiences the results of good and bad deeds in all the different realms.” “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Silly man, who on earth have you ever known me to teach in that way? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. “They speak of ‘consciousness’. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti? How is consciousness defined?” “‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. “It’s called consciousness because it cognizes. Kiñca vijānāti? And what does it cognize? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti. It’s called consciousness because it cognizes.” “Yā cāvuso, paññā yañca viññāṇaṁ— “Wisdom and consciousness— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these things mixed or separate? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And can we completely disentangle them so as to describe the difference between them?” vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr)
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati? And how is consciousness scattered and diffused externally? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Take a mendicant who sees a sight with their eyes. Their consciousness follows after the signs of that sight, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. When they know an idea with their mind, their consciousness follows after the signs of that idea, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. That’s how consciousness is scattered and diffused externally. Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? And how is consciousness not scattered and diffused externally? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. When they know an idea with their mind, their consciousness doesn’t follow after the signs of that idea, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. That’s how consciousness is not scattered and diffused externally. Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati? And how is their consciousness stuck internally? ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed) Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness.
katamañca, bhikkhave, viññāṇaṁ …? And what is consciousness? … Katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Choices by way of body, speech, and mind.
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter. Rūpadhāturāgavinibandhañca → … vinibaddhañca (bj-a, pts1ed) Vedanādhātu kho, gahapati, viññāṇassa oko. The feeling element is a shelter for consciousness. Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. Saññādhātu kho, gahapati, viññāṇassa oko. The perception element is a shelter for consciousness. Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. The choices element is a shelter for consciousness. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. Evaṁ kho, gahapati, okasārī hoti. That’s how one is a migrant going from shelter to shelter. Kathañca, gahapati, anokasārī hoti? And how is one a migrant with no shelter? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. nandī → nandi (bj, sya-all, km, pts1ed) | upayupādānā → upāyupādānā (sya-all, km, pts1ed) | anabhāvaṅkatā → anabhāvakatā (bj, pts1ed)
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness.
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness.
Kiñca, bhikkhave, viññāṇaṁ vadetha? And why do you call it consciousness? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. It cognizes; that’s why it’s called ‘consciousness’. Kiñca vijānāti? And what does it cognize? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. It cognizes; that’s why it’s called ‘consciousness’. Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: A learned noble disciple reflects on this: ‘ahaṁ kho etarahi rūpena khajjāmi. ‘Currently I’m itched by form. Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. In the past I was also itched by form just like now.
“‘Viññāṇañcāyatanaṁ, viññāṇañcāyatanan’ti vuccati. “They speak of this thing called the ‘dimension of infinite consciousness’. Katamaṁ nu kho viññāṇañcāyatananti? What is the dimension of infinite consciousness? Tassa mayhaṁ, āvuso, etadahosi: It occurred to me: ‘idha bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.