2. Viññāṇa (Consciousness) can be of Many Different Types and Forms

1. Viññāṇa is unique to sentient beings. Plants are alive but have no viññāṇa; they respond to the environments but are not capable of “thinking”. Sentient beings are aware that they are alive and just that basic awareness of “being alive” is not really a viññāṇa.

  • This purest level of viññāṇa (the awareness of being alive) is called the “citta” (pronounced “chiththa”) stage.
  • A citta arises with 7 concomitant “mental factors” (cetasika, pronounced “chetasika”), and this is described in “Citta and Cetasika – How Viññāṇa (Consciousness) Arises”. To emphasize, a pure citta arises with those universal cetasika; a citta always has those 7 cetasika.

However, the citta of a sentient being gets “contaminated” by other cetasika as soon as it arises. Within the lifetime of a citta (which is less than a billionth of a second), it progressively gets contaminated by “good” or “bad” cetasika, and this happens in nine stages! This was discussed in the previous post:  “Thoughts (Citta), Consciousness (Viññāṇa), and Mind (Hadaya Vatthu) – Introduction“.

2. As discussed in  “Citta and Cetasika – How Viññāṇa (Consciousness) Arises”, it is those additional cetasika that provide “color” to a citta: if a set of “good cetasika” arise with the citta it becomes a “good thought” or a “good viññāṇa”; if it is a set of “bad cetasika” , then the thought or the viññāṇa is bad (those cetasika do not mix). Also, there are neutral thoughts or neutral viññāṇa that are neither good nor bad.

  • Viññāṇa can be experienced in many different ways; since it is hard to come up with different names for each case, they are all bundled together as viññāṇa. Words like citta, viññāṇa, mano, as well as cakkhu viññāṇa, sota viññāṇa, etc and vipāka viññāṇa are used in different contexts and that can be confusing to many regardless of whether their native language is English, Chinese, or even Sinhala, which is the closest language to Pāli. But each term has its own “subtle identity” and as we discuss more, those subtle differences will become clear.

3. Viññāṇa is often translated as “consciousness” but viññāṇa can be used in many different contexts like “subconscious” or “layers of consciousness”.

  • The same problem is encountered by those who speak Sinhala, because there the word “sitha” is used in many occasions to represent the Pāli words citta, mano, and viññāṇa. Similarly, in Sinhala “yati sitha” is used to denote the subconscious.
  • This “subconscious” in English (as introduced by Sigmund Freud) or “yati sitha” in Sinhala is not a separate citta (there can be only one citta at a time). But, each citta can have “layers of consciousness”; the manasikara cetasika plays a big role here.
  • For example, at a given time we may have several “subconscious” viññāṇa: we may have plans to buy a certain car, getting ready to go on a trip next week, in the process of building a house, etc; all these are in the subconscious, and in each citta.  If we see a car on the road that looks like the car we are interested in, the viññāṇa alerts you to it, and you take a good look at it.
  •  As the Buddha advised bhikkhus, what really matters is to convey the meaning. Just like in the case of Paṭicca Samuppāda or tanha, it is best to use the Pāli words and comprehend their meanings; those key words convey deep meanings that may take several words or even sentences in any other language to get the idea across.

Types of Viññāṇa associated with Kamma and the Sense Doors

Viññāṇa is complex and can be presented in various different types and forms. We will start by looking at “two categories” of viññāṇa.

1. First, we can categorize them according to kamma (or saṅkhāra) associated with the viññāṇaKamma viññāṇa, vipāka viññāṇa, and kiriya (or kriya) viññāṇa.

Let us describe in plain English what these terms mean.

  • We can put viññāṇa into three categories in relation to kamma: Those viññāṇa that arise while doing a kamma (saṅkhāra) is called a kamma viññāṇa. For example, when one steals something, one has an awareness of that; that is the “viññāṇa that one is stealing”.
  • Then there are those that arise as kamma vipāka, and thus we do not have much control over them; they just happen to us and are called avyakata viññāṇa or vipāka viññāṇa. I like the term vipāka viññāṇa than avyakata viññāṇa because then it is easy to differentiate those two kinds. For example, when one is walking on the road and sees something valuable on the roadside; that is a cakkhu viññāṇa (seeing something) and also a vipāka viññāṇa (due to a kamma vipāka).
  • The third type in this category are called kiriya (kriya) viññāṇa, and they are not connected to kamma. When we think, talk, or do something that does not involve kammically “good” or “bad”, those are done with kiriya viññāṇa. For example, when we think about the cleaning chores for the day, or ask someone what time it is, or walk to the kitchen to get a drink, all those are done with kiriya viññāṇa.

2. When we are travelling by a vehicle and are looking out of a window, we see many different things out there. But most of it we do not pay any attention, even though we are “aware” that we are seeing things. Those are vipāka viññāṇa, they are “presented to us”, but most of them may not interest us.

  • Then all of a sudden we see something that “piques our interest”, say a nice house by the roadside. Then we fix our attention on that and even may keep looking at until it moves out of our range. That is a vipāka viññāṇa that triggered a “gati” in us; it was of interest. And it could put us in a position to acquire more kamma by initiating a kamma viññāṇa.
  • For example, if we really got interested in that house, we may start thinking about how nice would it be if we could build and live in a house like that. Now we are making saṅkhāra (i.e., generating kamma) based on that “seeing event”. Thus such thoughts (or viññāṇa)  that followed the initial vipāka viññāṇa of “seeing the house” are kamma viññāṇa.
  • Our life experiences belong to basically one of those three categories.

3. All those  viññāṇa may also be described in another totally different form; they can be differentiated into six categories, this time based on the sense door: thus we have cakkhu viññāṇa (vision consciousness), and sota (sound), ghana (smell), jivha (taste), kaya (touch), and mano (mind) viññāṇa (consciousnesses).

  • In the previous example, the three types of viññāṇa were all initiated by cakkhu viññāṇa, a “seeing event or consciousness”. At the kamma viññāṇa stage, they became mano viññāṇa, because those thoughts about acquiring a house originated in our minds.
  • Then if another passenger touched us, we would turn and look at that person, because now we had a kaya viññāṇa (which was also a vipāka viññāṇa).
  • If that touching turned out to be done by accident, we just let go of it, and it was just a neutral event of seeing someone (kiriya viññāṇa).
  • However, if it was someone with whom we had a romantic relationship in the past, then we may start generating kamma viññāṇa (mano viññāṇa). In the same way, if it was someone with whom we have had a bad relationship, we may start generating another type of kamma viññāṇa (mano viññāṇa).
  • Thus if you contemplate a bit on this, you can see that ALL our experiences can be put into either of those two “divisions”, i.e., we can analyze them to be in vipāka viññāṇa, kamma viññāṇa, and kiriya viññāṇa categories or the sense consciousness categories.

4. There are other types of viññāṇa that we will talk about later, but for now let us discuss something that is really important to Paṭicca Samuppāda.

  • The Paṭicca Samuppāda cycle starts with “avijjā paccayā saṅkhāra”, and “saṅkhāra paccayā viññāṇa”. This viññāṇa is NOT a vipāka viññāṇa or a kiriya viññāṇa, but only a kamma viññāṇa.
  • When we see something, hear something, etc., those are things that HAPPEN to us. Thus there is no avijjā (or ignorance) initiating that consciousness. There is no Paṭicca Samuppāda cycle associated with such a consciousness (viññāṇa).
  • However, if we now decide to act on it (say, take another look at it because we like it), then we may be initiating a saṅkhāra (kamma) event: now this new event initiates a (pavutti) Paṭicca Samuppāda cycle with “avijjā paccayā saṅkhāra”, which leads to, “saṅkhāra paccayā viññāṇa”, i.e., this viññāṇa was initiated by a saṅkhāra; thus it is a kamma viññāṇa.

5. Usually, what happens in our lives is that we are bombarded with sense inputs via all six senses. We tend to turn our attention to as many as we can because we are afraid that “we may miss out on something”. This is the root cause for the lack of “peace” in our minds, because we are constantly moving our attention among the six senses, going back and forth. If we have too many “likings” our mind will be pulled in all different directions trying to follow all those sense inputs.

  • By avoiding busy environments (i.e., by going to a secluded place) we can reduce this effect. But, we still cannot “turn off the sixth sense input”, i.e., the mind, unless we purify our minds. This is the key to meditation. It is not possible to have a “peace of mind” if the mind is burdened with greed, hate, and ignorance (wrong vision or micchā diṭṭhi).

6. Thus an Arahant can have a peaceful mind even when in the busiest place. A Sotāpanna can do that to a certain extent too.

  • Even before any of the “magga phala” are attained, one can easily get to samadhi and then to jhānā, by gradually getting rid of the defilements associated with “wrong vision”  just by learning Dhamma (mainly anicca, dukkha, anatta).
  • Then the number of different types of viññāṇa going through the mind will be reduced (“Sounds like my neighbor’s car leaving, I wonder whether she is going to the mall?”, “I wonder what (my enemy) is up to today?”, “I wish I could have a body like that!”, “How come I don’t have a nice house like that?”; these are all types of viññāṇa that we burden our minds with unnecessarily.
  • And it is important to realize that it is not easy to just turn those off; they WILL BE turned off automatically when we purify our minds first by learning Dhamma (“What is the use of thinking about unnecessary things? There are better things to think about that provide lasting happiness”).

Next, “3. Viññāṇa, Thoughts, and the Subconscious“, ……………….

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