Mind (citta) VS. Consciousness (vinnana) in doctrine. Reestablishing logic and metaphysics in Buddhism

The consciousness (vinnana) and the mind (citta) in Buddhism
[Refuting Theravada
materialism and reestablishing Buddhist orthodoxy]

Copyright 2003 by webmaster attan.com

The most comprehensive
scriptural examination of consciousness in Buddhist scripture to date.

1. What is the vinnana (consciousness)?
One cannot find the mind (citta) within the objectified
consciousness (vinnana) nor could one find a consciousness which has
become 'unestablished', for the very meaning of consciousness itself
in
Buddhism is that it resides within and is codependent upon other for
its very existence and definition. [SN 2.104] "The consciousness turns
and processions back, it goes no further than namo-rupa (name and
form)." Citta (mind) imbued with avijja (nescience) is inchoate by
means of the causeless condition (initially) of avijja, wherein the
citta manifests itself as a mutable phenomena which is corporeally
consubstantial, that being vinnana (consciousness) therein name and
form (namo-rupa, psycho-physicality) are contacted. Reflective,
agnosis, a-vijja, and inchoate are all terms which define the very
meaning
of vinnana (as it is by its own definition [Vi (re-'flective') nana
(gnosis]). The immutable nonphenomenal citta is that mind which is
Self-same (samma') or inherently cohate with itself given wisdom's
fruition
and perfection of the jhanic method. Technically, according to sutta,
it is the citta which transmigrates (sandhavati). [DN 1.81;
Saggathavagga-Att. 1.184]; but the vinnana as the reflective and
consubstantial
citta which re-incarnates or re-invigorates the psycho-physical
therein denoting an entity [MN 1.296, Dhp. #41]. Inchoate mind (citta
+ nescience) inevitably leads manifestation as vinnana within and
upon
name and form, thereby manifesting and identifying with a new entity
bound to samsara and conjoined within a closed loop of composite flux
whose nature is change and suffering by definition. Just as both the
light of the sun and the light of the moon are one and the same (one
subjective [citta] and one objective and reflective [vinnana]) one is
immutable while the other is mutable, therein ignorant beings are
unable
to differentiate a subject from its attributers and still designate
'sunlight' as differentiated from 'moonlight'. The wave (vinnana) has
both shape and form (namo-rupa) and is a 'defilement' of water (citta)
such
that it arises, in addition to being dependent upon water, as its
attributes, for its very existence. Water however, as a first without
a second, in this analogy, is inherently both the subject and
unattributed
"ground" of being. Ultimately there are only three things which are at
the same time one actuosity alone, that being the mutable phenomenal
(namo-rupa or reflective mind (vinnana) or attributes bourn of
avijja,
or conventional 'self'), the mutable nonphenomenal (inchoate mind
leading to vinnana, mind imbued with the condition of avijja), and the
immutable nonphenomenal (choate or coherent mind imbued with
gnosis bourn of insight and wisdom's fruition, which is Soulhood,
Sammavimutta, 'Selfhood', or True-nature [svabhava]). When examined,
all things as well as perfection and transmigration (samsara) are
bourne by the sheer actuosity of mind's productivity alone which is
either driven by possession with the conditionless attribute of
nescience imbued upon the unmanifest citta to one degree or another or
its
absence altogether (Selfhood).
So, firstly, how does suttta define the vinnana? [SN 3.45]
"Vinnana is impermanent. What is impermanent is suffering." [SN 3.61]
"The Aryan Eightfold Path is for making cessation of Vinnana,...that
being sammaditthi....sammasamadhi." [SN 3.195] "Vinnana is Mara (evil),
and at [SN 3.196 among thousands of other occurrences] vinnana is
anatta (not the Soul)." [SN 2.249] "What do you think
Rahula, is form, feelings perception, impulses, experience, and
consciousness permanent or impermanent? Impermanent venerable Lord!
Seeing thusly Rahula, the Aryan disciple has but disgust towards
form,
feelings, perfections, impulses and consciousness." [SN 2.66] "When
one does not incline to, nor mentates (ceteti), nor decides upon, and
is without a tendency towards (phenomena); therein there is no basis
(arammanam) establishment for consciousness (to exist)." This passage
shows the active mind (ceteti) is prior to and the basis (arammanam)
for consciousness to find a foothold in namo-rupa." [SN 2.91]
"Consciousness is compared to the sap of a tree (sava, or oozing, i.e.
taints) which goes upwards into the tree which leads to fruit
(transmigration)." [SN 2.104] "When name and form is manifest so too
is
consciousness; consciousness has name and form for its condition." [MN
1.292] "Consciousness, consciousness it is said friend. Relative to
what is the word consciousness spoken? It discerns, it discerns
friend. This is what consciousness is said to be. What does it
discriminate? It discriminates pleasures, suffering, and neither
suffering nor pleasure." [SN 3.87] "And why is it called
consciousness? It discerns,
hence it is called consciousness. It discerns sourness, bitterness,
pungentness, sweetness, sharpness, etc." [Patisambhidamagga-Att. 1.98]
"Mind is to be reflected upon by gnosis. Consciousness (merely)
discerns." [MN 1.293] "What is the difference, friend, between wisdom
and consciousness; in these two that are presently conjoined, not
disconjoined? The difference, friend, between wisdom and
consciousness; in these two that are presently conjoined, not
disconjoined is that wisdom is to be made to grow whereas
consciousness is only to be fully comprehended." [MN 1.293] "Feelings,
perceptions
and consciousness are conjoined not disconjoined. It is impossible to
discern any one of them from another to describe the difference
between them since what one feels one perceives, and what one
perceives one discriminates." [DN 3.228] "For places for consciousness
to become fixed. 1. in form 2. in feelings 3. in perceptions 4. and in
experiences." [DN 3. 243] "Six types of consciousness. 1.
eye-consciousness 2. ear 3. nose 4. tongue 5. body 6. and mental-
consciousness (manovinnana)." [SN 2.104] "The consciousness turns and
processions back, it goes no further than namo-rupa (name and
form)." [SN 2.104 footnote #177 by Bhikkhu Bodhi; wisdom publ. p.777]
"It is possible the bodhisatta had been seeking a self of the
Upanishadic type, a self-subsistent subject consisting of pure
consciousness (mine: which would be a visuddhiya-vinnnana which is a
philosophical impossibility) that requires nothing but itself in order
to exist. His discovery that consciousness is invariably dependent on
name and form would have disclosed to him the futility of such a quest
and thereby shown that even consciousness, the subtlest basis for a
sense of self (incorrect, grand error), is conditioned and thus
marked
by anicca, dukkha, and anatta." Once again the Theravada fail to
realize the codependent nature of consciousness and that its negation
in sutta as a perdurable and autonomous entity in no way negates the
incorporeal mind which is freed (vimutta) from the five attributes of
corporeal and aggregated existence within samsara. [MN 1.141] "What do
you suppose, followers, if people were carrying off into the Jeta
grove bunches of sticks, grasses, branches, and leaves and did with
them as they wished or burned them up, would it occur to you: These
people are carrying us off, are doing as they please with us, and are
burning us? No, indeed not Lord. And how so? Because Lord, none of
that is our Soul, nor what our Soul subsists upon! Just so followers,
what is not who you are, do away with it, when you have made
done with that, it will lead to your bliss and welfare for as long as
time lasts. What is that which is not who you are? Form, followers, is
not who you are, neither are sensations, perceptions, experiences,
nor
consciousness."

2. The Vinnana or the citta as transmigrant.
Now to examine the citta and the vinnana and discern which one is
the true transmigrant, if any, and why there is so much confusion. [SN
4.400] "At that time, Vaccha, when a being has laid down this
body, and that being (satto) has not yet taken up another (annataram)
body (kayam) in rebirth (anupapanno); therein I declare [that beings]
fuel to be thirstfulness (tanhupadanam). At that time, Vaccha, I
declare [the being's] fuel to be thirstfulness." Bhikkhu Bodhi's
footnote to this passage says: [SN 4.00 footnote #382 by Bhikkhu
Bodhi; wisdom publ. p.382] "The Buddha's statement seems to imply a
temporal gap can intervene between the death moment and reconception.
Since this contradicts Theravada orthodoxy (hilarious note of being
crestfallen)...Atthakatha contends that at the death moment itself
the being is said to be 'not yet reborn' because the rebirth-
consciousness has not yet arisen." In actuality here, Bhikkhu Bodhi is
lying in saying that the Atthakatha mentions a "rebirth-consciousness
(vinnana)", but in fact the Atthakatha in question says: [SN 4.400-
Att. (3.114)] "pat.isandhicittassa" or "the reestablished i.e.
transmigrant mind (citta)". Theravada attempts to reinvent Buddhism to
accord
with its own anti-foundational and materialistic views within the
Milindapanha (non-Buddhistic work) at: [Milinda #40] "Just so O' king,
is the continuity of a person or thing maintained. One comes into
being,
another passes away; and the rebirth is simultaneous." This simile of
Samsaric 'rebirth' is explained as 'one flame to another' without gap
or interim which is not the view of Nikayan (presectarian) Buddhism.
The admission by Theravada of an autonomous entity which, after death,
is in between khandic psycho-physical (corporeal) involvement is
altogether too much for Theravada to admit to since this would be a
full rejection of Theravada itself i.e. Abhidhammic dogmatic nihilism
which runs contrary to and opposite that of the Nikayas themselves.
Any philosopher worth a nickel might presume to ask the materialistic
Theravada if "the fire lights itself, like unto a spontaneous and
causeless combustion." The supreme-man who is immeasurable in sutta,
which would signify him who is cittavimutta (emancipated in mind) is
signified in the following passage as the unseen, or unmanifest
consciousness: [DN 1.223] "You ask where phenomena cease without
remainder. On the contrary one should ask the question as such: Where
do the elements find no establishment? How is it that name and form
are wholly destroyed? With a consciousness that is unmanifest
(anidassanam), one is incalculable (anantam, without end) and from
every
angle (sabbato) unobjectified (pabhavo). This is where the elements
find no establishment. That is where name and form are wholly
destroyed."
The one passage everyone seems to quote, in opposition and hatred
to the notion durable and incorporeal transmigrant is the Majjhima
Nikaya passage often referred to as "Sati's heresy"; but in closer
philosophical examination its well evident why Sati commits an error
in presuming that the consubstantial aggregate of vinnana
(consciousness) is the transmigrant. This is the often quoted "Sati's
heresy"
passage: [MN 1.258] "As I understand the Lord's Dhamma as he has
instructed it, it is this very consciousness that transmigrates
(sandhavati) through samsara and not another. What is this
consciousness
that you speak of Sati? Lord, it is that which talks, interacts, and
feels here and there the results of good or bad Karma (sassatavada
heresy, or codependent perpetualism devoid of positing a nexus of
impetus and origination). Ignorant fool, who are you to say I have
ever instructed the Dhamma in such a fashion as which you say? You
ignorant fool, have I not said many times that contingently manifested
is
consciousness, since without a contingent factor consciousness cannot
come to be?" The suttic explanations for the notion of consciousness
an "inter-aggregate" transmigrant is as follows: [Nida'navagga-Att.
2.55] "The reestablished consciousness is contingent; the
reestablished consciousness is dependent upon name and
form." [Pat.isambhida'magga-Att. 1.111] "The impressed and fixed
(thita) consciousness is
reestablished consciousness (pat.isandhiviñña'n.assa)." [Suttanipata-
Att. 1.277] "Karma is the field, consciousness is the seed [also at:
AN 3.77, AN 1.223]; this is meant that the reestablished
consciousness
devoid of karma is no longer a seed." The seed planted is the seed
impressed within the field of the world. That which impresses is
itself apart from the impression which is composite and contingent
upon that
which it is impressed upon, namely namo-rupa. [Nida'navagga-Att.
2.115] "How is it that one discerns how consciousness has come out,
how it comes to be? By antecedent-insight of the consciousness is
how the reestablished consciousness is discerned. Hence the
reestablished consciousness as contingent is seen as to how it comes
out, how it comes to be (established), that by antecedent-insight is
seen the
foundation of consciousness." [Nida'navagga-Att. 2.26] "Consciousness
is the basis for the reestablishment of namo-rupa, thus is said
'reestablished consciousnesses." The error Sati makes is in presuming
that the vinnana transmigrates (sandhavati), rather than understanding
the Buddha's position [SN 3.53] which is that the vinnana either
becomes established or it does not, dependent upon a preset order of
conditions originating with avijja (nescience) which is inherent and
causeless. Being codependent upon namo-rupa, it is impossible for the
aggregate of vinnana to transmigrate (sandhavati) but it is not a
heresy
to claim that vinnana itself is that which gives animation, shape and
form to the inanimate matter we deem to be "ourselves" which is merely
'self' (psycho-physical), but confused with The Self (attan, Soul) by
the ignorant and layfolk whom Gotama often encounters and rebukes.
The heresy of vinnana, which is both actor and acted upon is a
perpetualism duality which Sati proclaims as well as most others whom
Gotama encounters: [SN 2.113] "Consciousness is not created by
oneself (sayam), nor is it created by another, nor has it arisen by
chance, being created neither by oneself or another, but rather with
name and form as the contingency, consciousness has come to be (the
reciprocal is also true in sutta)." [SN 2.17] "This world is carried
on by a duality (dvayanissito); which are: #1. 'Being (sat, atthiti
[views of either sabbamatthi 'the all is entirety', and sabbamekattan
'the all is
one's Soul' [SN 2.77] both are heresies of perpetualism])' and #2.
'Nonbeing (asat, natthiti [views of either sabbamnatthi 'the all is
ultimately not' (atomism), and sabbam puthuttan 'the all is merely
composite (atoms)' [SN 2.77] both are heresies of Annihilationism])'".
It is clear enough that the citta which is impressed upon the
womb of the being to be "reestablished" in this world is none other
than the vinnana. Errors made by C.A.F. Rhys Davids, G.C. Pande and
others have mistaken the following passages with an older 'pre-
khandhic' or 'proto-buddhism' which runs contrary to the "five
aggregates as anicca, dukkha, and anatta" standard in sutta, however,
just like
the "unestablished vinnana" passages, nothing more intricate is
posited in [DN .263] and [MN 1.296] and others passages like it than
the codependent and reflective citta, as vinnana, is the point of
animation
as well as the point of its departure marking the time of death. [DN
2.63] "If consciousness did not come (established) into the mother's
womb, would namo-rupa come to be? No Lord. If consciousness had
come into the womb of the mother and then divert away from it, would
then namo-rupa come to renewed reincarnation? No Lord, it would
not." [MN 1.261] "Followers, there are four nourishments for
those beings who have come to be as they are and for those who are
about to emerge. Material food, either course or fine firstly, contact
as second, mentation by the mind as third, and consciousness as
fourth." [SN 2.11] "What four things are the basis for the maintenance
of beings here or about to be established? Food and nutriment,
contact, mentation, and lastly consciousness." The 'stream of
consciousness' passage so often referred to means nothing other,
according to atthakatha, than the vinnana which is perpetually
reestablished by the fool in samsara, and is likened to a "stream",
but not that
consciousness itself is an unbroken stream in the absolute sense that
vinnana itself is the transmigrant which is so often denied in the
Nidanavagga and Khandhavagga of the Samyutta. [DN 3.105] "He comes
to know the unbroken stream of consciousness which is established in
this world and the next...he comes to know the unbroken stream of
consciousness which is unestablished in this world and the next."
[Pa'thikavagga-Att. 3.888] "Stream of consciousness means only
consciousness itself." [MN 1.296] "Friend, when this body is left of
how many things does it lie there like an unconscious piece of wood?
When it is bereft of three things, this body lies there like an
unconscious piece of wood: vigor (a'yu), heat (usma), and
consciousness (vinnana)." [MN 1.296 footnote #447 by Bhikkhu Bodhi;
wisdom publ.
p.1237] "The departure of consciousness from the body is not
sufficient to constitute death; vitality and vital heat must also
perish." What Bhikkhu Bodhi here fails to realize in his great
ignorance, is that just
as warmth, illumination, and light leave a form; all that actually
left was the light alone which both warmed and illuminated a form upon
striking it. Vigor (a'yu), heat (usma), and consciousness (vinnana)
represent one thing alone, that being vinnana, whose attributes are
vigor (a'yu), and heat (usma) when vinnana makes contact with form.
[Dhammapada #41] states succinctly, in contradiction to Bhikkhu
Bodhi, that: [Dhp. #41] "The body is "dead wood" when "deprived of
vinnana (consciousness)". At [DN 2.335] the vigor (a'yu), heat (usma),
and consciousness (vinnana) is analogous to "blazing, burning,
and glowing (consciousness)", and at [DN 2.338] is analogous to "man,
effort, and wind (consciousness)".
So the question remains, if in fact the suttas themselves point
out that the citta is the transmigrant: [Nida'navagga-Att. 2.28] "The
transmigrating mind (reestablished) connected with contact (with
phenomena) therein becomes the consciousness.", also:
[Patisambhidamagga-Att. 3.572] "The transmigrant (reestablished) mind
(citta) becomes (at corporeal contact) the aggregate of Vinnana
(point:
reflectively and consubstantially so)." The mind is said to be the
"maker" (cittakara) in analogy at [SN 2.102, SN 3.152], and literally
as "mind-made puppet" at [Dhp. #147]; all of which are synonymous
with attakara (Soul-mover) at [AN 3.337, DN 1.53]. Sati's error in
presuming that the vinnana transmigrates (sandhavati) rather than
simply become reestablished (pat.isandhiviñña'n.a') is replaced by
the
true transmigrant in the following passage which shows that it is the
citta that passes in and out of becoming, in samsara:
[Sal.a'yatanavagga-Att. 3.35] "The mind (citta) is that by which the
being transmigrates
(sandhavati) through samsara." [Itivuttaka-Att. 1.57] "It is the mind
(citta) which transmigrates (sandhavati); the very mind which goes
round, such said that, imbued with karma [it goes through] samsara."
[SN 1.37] "What is it that gives rise to the purisha (person), what is
it that goes round about (samsara)? What is it that treads within
samsara, what is ones greatest fear?" Gotama replies: "It's craving
that
gives rise to the purisha, and the mind (citta) that goes round
(transmigrant). The being is him who treads within samsara, and
suffering which is ones greatest fear." Most certainly the greatest
proof is that:
[DN 1.81] "With the purified mind (citta) he recollects his former
lives." The following passages sharply contrasts the perfect mind of
the Tathagata which is 'vimuttacitta', as being the grounds for the
gods on
high being unable to discern the establishment of his vinnana, since
with such a mind, taintless, without grasping, and without sign, there
is no grounds for being able to make any declaration about the
vinnana
of such a one so perfectly coherent in mind: [MN 1.140] With the
emancipated mind of a follower, followers, neither the god Indra, nor
Brahma' devas, nor Pajapati can discern him, [bemusing themselves
that] "This is the basis for the Tathagata's consciousness." How is
this so? Within this Dhamma, followers, the Tathagata is without any
mark by which to make a claim about him." [Udana #46] "The follower
with quelled mind has cut off rebirth. For such a one there is no more
rebecoming." [AN 4.448] "Liberation of mind is unshakable, this is my
last birth, there is no more rebecoming."

3. The 'unestablished consciousness'.
Now we come to the "unestablished mind" versus the "unestablished
consciousness" and their relationship in scripture and meaning. [SN
1.122, SN 3.124] "With an unestablished (appatitthitena)
consciousness (vinnana), the son of our clan, Godhika, has obtained
Parinibbana"; the commentary to this passage is as follows:
[Saggathavagga-Att. 1.184] "(Mara was) looking for the reestablished
mind
(pat.isandhicittam.)." [SN 1.122 footnote #314 by Bhikkhu Bodhi;
wisdom publ. p. 421] "When the monk is said to attain final Nibbana
(parinibbana) with consciousness unestablished, this should not be
understood to mean that after death consciousness survives in an
'unestablished' condition; for enough texts make it plain that with
the passing away of the arahant consciousness too ceases and no
longer
exists." In fact the following refutes Bhikkhu Bodhi as per his claim:
[SN 2.102-104] "Suppose there was a house or a hall with a roof and
widows on the north, east, and south sides. When the sun rose and
a beam of light entered through the window, where would it become
established? On the western well venerable. And if there were no
western wall, where then would it become established? On the ground
venerable. And if there were no ground there, where would it become
established? On the waters venerable. And if there were no waters
either, where then would it become established? In that case,
venerable, it would become established nowhere (no topographically or
phenomenally discernable location). So too, followers, if there is no
lust after food, lust after nutriment, lust after contact, lust after
mentation, and lastly lust after consciousness, then consciousness
itself is without establishment (appatit.t.hitam. tattha viñña'n.am.
aviru'l.ham.); (there are ten occurrences of 'established', and
'unestablished'
consciousness in this sutta as per mind [the light ray] being
unestablished on namo-rupa, therein being vinnana)." Bhikkhu Bodhi's
commentary to this passage is: [SN 2.104 footnote #174 by Bhikkhu
Bodhi;
wisdom publ. p.775] "The sunbeam does exist, but because there is no
place for it settle it is said to be unestablished. The present
passage is clearly speaking of the arahants consciousness while he is
alive.
Its purport is not that an 'unestablished consciousness' remains after
the arahants parinibbana." Amazingly enough, Bhikkhi Bodhi is
incoherent with himself within the very same footnote, but most
importantly
he fails to realize that the 'unestablished vinnana' is none other
than the mind (citta) itself. Also: [Nettippakaran.apa'l.i #154]
"When there is no establishment of consciousness present, this is
meant 'the
unestablished consciousness' wherein there is no more transmigration,
of coming again to be." [Nettippakaran.apa'l.i #57] "No longer food to
sustain, no more taints, nor thirsts, this is the meaning of
'unestablished consciousness'."
This rare set of passages proves beyond any doubt that the mind
which has become free is none other than the "unestablished
consciousness": [SN 3.54, SN 3.55, SN 3.58] "Tad appatitthitam
vinnana" is
identical to: [SN 3.45] "The mind (citta) being so liberated and
arisen from defilements, one is fixed in the Soul as liberation, one
is quelled in fixation upon the Soul. Quelled in the Soul one is
unshakable. So
being unshakable, the very Soul is parinibbana." This passage, is
where the mind (citta) is given the same equation as: 'appatitthitena
vinnana' of [SN 3.54] (unestablished consciousness); hence the
"emancipated mind (citta)" of [SN 3.45] is interchangeable and equal
to that of 'appatitthitena vinnana' by certain scriptural definition,
not to mention being philosophically coherent. The very heart of the
matter that the materialistic and philosophically ignorant Theravada
have yet to grasp, is that the unobjectified and "unestablished"
consciousness is no longer the phenomenal consciousness but the very
subject of liberation itself, that of the dynamic mind purified by
Samadhi and wisdom fulfilled; just as light which has not become
established upon any thing (phenomena) is both "unestablished
(incorporeal,
incomposite) light (appatitthitena vinnana)", as well as "emancipated
light (mind)" simultaneously. There is no such existence of the
vinnana apart from that which is illumined (invigorated, with life):
[SN 3.53]
"If some (fool) were so proclaim 'Apart from form, feelings,
perceptions, and experiences, I shall make know the coming and going
of consciousness (vinnana), its passing and its rebirth, its growth
and
increase in magnitude.' This I say is an impossibility."
The equation for the mind and consciousness in sutta therefore,
is as follows: unestablished (appatitthitena) consciousness (vinnana)
= cittavimutta (liberated mind) = Parinibbana. [SN 5.74]
"Unestablished-mind (appatit.t.hitacitto) the mind is supremely
emancipated and well fixed upon the very Soul." [SN 5.74]
"appatitthitacitto", is the compound which Bhikkhu Bodhi purposefully
mistranslates
as "without ill will. [SN 5.74 footnote #69 by Bhikkhu Bodhi; wisdom
publ. p.1904] "(sutra) misreads the second term as appatitthitacitto
whose meaning "an unestablished mind" is exactly the opposite of
what is required." Passages in refutation to Bhikkhu Bodhi's footnote
#69 are: #1. [Theraga'tha'-Att. 2.260] appatitthitacitto is = na
t.hapitacitto (a non-established mind), #2. [Maha'vagga-Att. 3.146,
being
the Atthakatha to the (SN 5.74) passage] "Unestablished-mind
(appatit.t.hitacitto) means a mind unfixed upon defilements.", #3.
[Cu'l.aniddesapa'l.i #58] "Unestablished-mind (appatit.t.hitacitto)
the mind is
supremely emancipated and well fixed upon the very Soul.", and #4.
[Maha'niddesapa'l.i 1.242]; hence assuredly Bhikkhu Bodhi's notion
that 'appatitthitacitto' is a 'misprint or an anomaly of the B.E.
SN',
is absurd at best given the overwhelming evidence to the contrary. The
Sinhalese edition of the Pali Nikayas is a later edition which has
many Theravada redactions found within it, this term being one of
them,
as compared to the Burmese edition which is the older of the two
wherein 'appatitthitacitto' has numerous occurrences; therein Bhikkhu
Bodhi is proven entirely wrong as to his #69 footnote in reference to
[SN 5.74]. The Sinhalese edition of the Pali Nikayas is literally
filthy with Theravada redactions where such words as Mahatta' (great-
Soul), and attan (Soul) have been re-written to imply an entirely
different
meaning; the same holds true for 'appatitthitacitto' whose
philosophical implication was far more than the Theravada could
stomach in light of their materialistic and anti-foundational dogma.

4. Citta is not an aggregate.
The main point of differentiation in Buddhism, in contradiction
to Theravada heresy, is that the citta is wholly a separate entity
from the five khandhas as the following passages prove: [DN 1.76]
"This is the
quelled and thoroughly purified mind (citta) cleansed, unblemished,
devoid of impurities, pliable, manageable, steadfast, adamantine, so
he directs his mind towards gnosis and vision; such that he knows:
'This
is my body made up of materiality, and the four great elements, come
from mother and father, kept going on rice and gruel, without
permanence, liable to be broken and destroyed, and here also is my
consciousness (vinnana) which is entirely dependent upon it.
(Immediately following this the purified mind is compared to an
exquisitely pure beryl gemstone)." [DN 1.78] The mind (citta) is
compared to a
sword drawn from the body as sheath as well as likened to the subject
or medium, being the clay from which the objective is created, namely
the attributes of the five aggregates. [DN 1.76] Explicitly states
that the consciousness is bound to the body whereas immediately
following at [DN 1.77] the mind (citta) is analogous to the reed which
is drawn from the body, being the sheath. [MN 1.436, AN 4.422]
"Whatever form there is, feelings, perceptions, experiences, or
consciousness (the five aggregates), these he sees to be without
permanence, as suffering, as ill, as a plague, a boil, a sting, a
pain, an affliction,
as foreign, as otherness, as empty (suññato), as Selfless (anattato).
So he turns (pativapeti) his mind (citta, Non-aggregate) away from
these (aggregates); therein he gathers (upasamharati) his mind within
the
realm of Immortality. This is tranquility; this is that which is most
excellent!" [MN 1.436 footnote #656 by Bhikkhu Bodhi; wisdom publ. p.
1266] "First he 'directs his mind to it' with the insight
consciousness...by making it an object and penetrating it." Bhikkhu
Bodhi's footnote makes the error in presuming that the mind is both
subject and object at the same time creating a duality. [SN 3.234]
The
Aggregate Sutra. At Savatthi "Followers, the desire and lust for
formations is a defilement of the citta, the desire and lust for
feelings is a defilement of the citta, the desire and lust for
cognition is a defilement
of the citta, the desire and lust for experiences is a defilement of
the citta, the desire and lust for vinnana is a defilement of the
citta. But, followers, when one abandons the defilements of the citta
regarding
these five stations (aggregates), then ones citta inclines towards
renunciation. Ones citta is made pliable and firm in renunciation by
direct gnosis." [MN 1.511] "For a long time I have been cheated,
tricked
and hoodwinked by my citta. For when grasping, I have been grasping
onto form, for when grasping, I have been grasping onto feelings, ,
for when grasping, I have been grasping onto perceptions, for when
grasping, I have been grasping onto experiences, for when grasping, I
have been grasping onto consciousness." [Nidanavagga-Att. 2.112]
"Contact (is the basis for) the sankhara-khandha, feeling (is the
basis
for) feeling-khandha, perception is the perception-khandha, citta (is
the basis for) the vinnana-khandha, form is the basis for the rupa-
khandha."
[SN 2.94] (cittam. itipi, mano itipi, viñña'n.am. itipi)
"herein being the mind, herein mentation, and here being
consciousness." This passage is often quoted by the uneducated who
presume that citta,
mano, and vinnana are interchangeable and hence equal in meaning;
nothing could be further from the truth. The mind (citta) mentates
(mano), and when inherently incoherent with the attribute as condition
of
nescience (avijja), (leading to causation) is established
consubstantially upon name and form as consciousness (vinnana); the
three being respectively subject (citta), action (mano), and
phenomenal-attribute
(vinnana). All three are indeed one in the same in the absolute sense
of mind (citta), however further and far more acute philosophical
comprehension is required to see that the mind (citta) as subject,
objectifies (manosañcetana', cetasa) itself, or mentates (mano, its
active engagement), and as hence becomes consubstantial upon its
adventitious and composite attributes of phenomena wherein it has
become impressed, or established (thita). Mind (citta) being the
signet ring, mentation (mano) the pressing, or inclination to press
(identify with), and vinnana (consciousness) being the impression upon
the wax
(psycho-physicality, i.e. namo-rupa); this is the designation for a
human-being composed of consciousness and namo-rupa. Just as clay and
pot, when speaking of pottery, are entirely inseparable from one
another without the others destruction as well [SN 2.104], or waves
without water or a heap without that which is heaped; this is meant
consciousness is inseparable from that which it has become impressed,
or has brought shape to shapelessness and form to formlessness. Matter
itself has neither shape nor form, its forming factor is the very mind
itself which impresses itself (manosañcetana') upon it due to its
agnosis which perceives and conceives with this (corporality) as "me,
who I am, my Soul". The Atthakatha to this passage is as follows: [SN2-
Att. of 2.94] mind is the triple-jewel, mind is the pasture
(foundation), and mind is that which the Dharma itself is based upon;
this is mind (citta). Mentation (mano) means 'on account that it
mentates', consciousness (vinnana) means 'on account that it
discerns".
This sutta at SN 2.94 starts out with an exposition on the puthujjana
(fool) and the mind in context with that very same fool is to be
understood when it is read that: [SN 2.94] "it would be better for the
fool
(key point in reference to the fool, and not the wise who possesses an
'emancipated citta') to take this body for his Soul than the mind
which is one thing by day and another by night since it (body) lasts
for X
number of years...whereas the mind (of the fool which is inchoate) is
just like an ape swinging from tree to tree (i.e. mind going from one
thing to another in every millisecond). Bhikkhu Bodhi's commentary to
this passage is": [SN 2.94 footnote #154 by Bhikkhu Bodhi; wisdom
publ. p. 769] "Citta signifies mind as the center of personal
experience, as the subject of thought, volition, and emotion. It is
the citta that
needs to be understood, trained and liberated." This footnote of
course is in complete contradiction to a following one on the same
sutta passage: [SN 2.95 footnote #157 by Bhikkhu Bodhi; wisdom publ.
p.
770] "But one citta is not able to endure for a whole day or a whole
night. Even in the time of a finger snap many hundred of thousands of
cittas arise and cease. The point rather, is that the mind is always
dependent upon an object" Firstly there is no such thing in sutta as
"many cittas" and lastly the notion that "citta is always dependent
upon an object" is completely groundless and contradicted in sutta at:
[DN
1.76, MN 1.436] and other passages. Since Gotama's parinibbana [DN
2.157] is as regards the citta, the view the materialistic Theravada
are making is that the Absolute is mere absence alone, which is not
only a heresy but is without any discernable coherence to anyone but
an atheist or a reductionist crypto-nihilist.
Now let us contrast the mind and the consciousness in two
identical passages and see that citta, under the same rule is
disappeared (atthangamo) whereas the consciousness is subjugated
(nirodha); in fact
there is no such thing in Buddhism as the "subjugation (nirodha) of
citta", only of the khandhas (aggregates). [SN 3.61] "With the arising
of name and form is the arising of consciousness, with the
subjugation
of name and form is the subjugation of consciousness. This Aryan
eightfold path is tread for the subjugation (nirodha) of
consciousness." [SN 5.184] "With the appearance of name and form is
the appearance
of citta, with the subjugation of name and form is the disappearance
(atthangamo) of citta." [SN 5.184 footnote #181 by Bhikkhu Bodhi;
wisdom publ. p. 1928] "In this passage citta is taken to be
synonymous with vinnana; namarupa, being the condition for the later,
is the condition for the former as well. For citta always arises based
on the physical organism (rupa) and in conjunction with contact,
feeling, perception, volition, and attention, the constituents of nama
(name)" Bhikkhu Bodhi is in grand error in his footnote to so
ignorantly presume that "citta = vinnana". Its even amazing that such
a
"renown" Pali "scholar" such as Bodhi would presume such a statement
in contradiction to sutta, much less his other footnotes wherein he
contradicts himself boldfaced such as: [SN 5.370] "His mind goes
heaven-bound to auspiciousness." Bhikkhu Bodhi's self contradictory
statement to his earlier [SN 5.184] footnote is: [SN 5.370 footnote
#339 by Bhikkhu Bodhi; wisdom publ. p. 1957] "This passage
shows citta as the principle of personal continuity which survives the
death of the body and reaps the fruits of kamma...and by evolving
onwards to Nibbana." One surely should also point out such passages
as [DN 1.76, SN 3.234, MN 1.436, AN 4.422] and others, which prove
that the citta is not a aggregate itself.

5. Citta as parinibbana and the basis of the Aryan path.
Most importantly, is that the citta is the very axis of making a
claim of Parinibbana as well as being the entire consummation of the
Aryan path itself: [DN 2.157] "No longer with (subsists by) in-breath
nor
out-breath, so is him (Gotama) who is steadfast in mind (citta),
inherently quelled from all desires the mighty sage has passed beyond.
With mind (citta) limitless (Brahma) he no longer bears sensations;
illumined and unbound (nibbana), his mind (citta) is definitely (ahu)
liberated." [SN 3.45] "The mind (citta) being so liberated and arisen
from defilements, one is fixed in the Soul as liberation, one is
quelled in
fixation upon the Soul. Quelled in the Soul one is unshakable. So
being unshakable, the very Soul is thoroughly unbound
(parinibbana)." [SN 5.8] "The Aryan Eightfold Path is the path leading
to immortality"
[MN 2.265] "This is immortality, that being the liberated mind (citta)
which does not cling (after anything)." [MN2-Att. 4.68] "This said:
'the liberated mind (citta) which does not cling (after anything)'
means
Nibbana." [MN 1.296] "Friend, how many contingencies are there for the
perfection of making unmanifest the emancipation of mind? Two
contingencies: turning away from determinately manifest phenomena
and turning towards the unmanifest realm (=nibbanadhatuya "realm of
Nibbana" [MN1-Att. 2.352])." The entire Aryan path itself is of the
equation of emancipation of mind as follows: [AN 4.40] "These are
the seven prerequisites of Samadhi. Sammaditthi...sammasati. These are
the seven requisites for making the mind (citta) sovereign which is
the Aryan sammasamadhi, those causes, those prerequisites." [MN
1.301] "What is samadhi for? Samadhi, friend, is for making the mind
(citta) soveriegn. (cittassa ekaggata')." [SN 5.269] "If one develops
a mind (citta) which is based within Samadhi, then is mind is
acquires sovereignty. This is known as "Cittasamadhi'."
[At.t.hakanipa'ta-Att. 4.196] "This Mind-path (maggacitta) is
that which Nibbana is based upon and subsists, "this is tranquility,
verily that which is most excellent!" This is directly contrasted with
vinnana
when it comes to the Aryan path: [SN 3.61] "The Aryan Eightfold Path
is for making cessation of consciousness (vinnana)...that being
sammaditthi....sammasamadhi." The only thing within sutta which is said
to be "taintless" and "without clinging" is the mind (citta). The
following is said "to be without clinging": [DN 2.35, MN 1.501, MN
3.20, SN 3.45, SN 4.48, SN 5.24, AN 1.240, AN 2.155, AN 3.354, AN
4.126, SN 5.233, etc.]. [AN 1.198] "Samma' emancipation (culmination
of the tenfold Aryan Path)...is the unclinging mind (citta) which is
liberated." [MN 3.72] "And what is the Aryan taintless
supranormal path? The Aryan-mind (citta), the Aryan path endowed with
the taintless mind (citta)." [SN 3.83] "Attained the steadfast Soul,
their mind (citta) is calm; they're cleansed of the entire world,
taintless they have become Brahma." [AN 2.29] "Within the sovereign
mind one is established in the supreme Soul." [AN 4.299] "When mind is
fixed upon the Supreme-Soul it is exquisitely steadfast; therein
when evil and unwholesome things arise upon mind they find there
nothing to attach to." Even more hilarious than could be imagined is
the Theravada notion of 'clinging' and 'non-clinging aggregates', as
mentioned by Bhikkhu Bodhi in his Khandhavagga footnote to the SN3 on
page. 1060 were he mentions the possibility of "pure aggregates" which
of themselves are "non-clinging". Theravada failed to read
the suttas of Buddhism instead of their Abhidhamma, for if they did so
they would quickly discern that the aggregates are "mara, death, foul,
a plague, a boil, suffering", whereas the citta, the very mind made
become through the elimination of nescience is the immanent and
universal inherent within us all, our Soul, which is the radiant
divinity which is to be sought after.

6. Citta is the Absolute.
The mind is the absolute as illuminated in scripture time and
again: [MN 1.197] "Followers, the Brahma life is not lived for sake of
gains, honors, or acclaim; nor is it lived for virtuousness, nor for
absorptions, nor for gnosis and insight. This Brahma life is lived for
the sole preeminent purpose of emancipation of the mind alone, which
is the quintessential final core." [DN 2.81] "Through perfection of
wisdom's fulfillment the mind is emancipated from all defilements.
That is-desire defilements, becomings defilements, and ignorance
defilements." [DN 2.233] "The light of ones mind." [SN 5.158]
"Maha'puriso, Maha'puriso I hear said venerable. What pray tell does
Mahapuriso mean? A mind emancipated having assimilated the Soul
(vimuttacittatta'), I say Shariputra, this is a Mahapuriso. Without
mind emancipated having assimilated the Soul Shariputra, one is not a
Maha'puriso." [AN 1.282] "He gathers the mind inside the immortal
realm." [MN 1.36] The mind is originally pure. [MN 1.213] "Friend
Shariputra, a follower delights in solitariness, and in delighting in
solitariness he tranquilizes the mind in yoking it to the very Soul,
he does not neglect his jhanas, he is endowed with insights, and
perfectly
devoid of the profane." [MN 1.235] "A follower who has an emancipated
mind possesses three transcendental qualities: transcendental
illumination, transcendental mastery of the light, transcendental
liberation." [MN 1.239] "When suffering and feelings arise upon him,
it does not penetrate into his mind since his mind is Soul
become." [MN 1.249] "When my steadfast mind was perfectly purified,
perfectly illumined, stainless, utterly perfect, pliable, sturdy,
fixed, and everlastingly determinate then I directed my mind towards
the gnosis of the destruction of defilements. I knew thusly as it
truly was such
that: This is suffering, this is the source of suffering, this is the
subjugation of suffering and this is the path of illumination leading
away from all suffering." [MN 1.249] "When my discourse is completed,
Aggivessana, I make absorbed my mind upon the sign of my very Soul
wherein I remain fixed, am subdued, and make it as unto this
singleness. This is the bliss I perpetually reside within." [MN
1.279]
"When his steadfast mind was perfectly purified, perfectly illumined,
stainless, utterly perfect, pliable, sturdy, fixed, and everlastingly
determinate then he directes his mind towards the gnosis of the
destruction
of defilements. Knowing thus and seeing thus his mind is emancipated
from sensual desires, his mind is emancipated from becoming, his mind
is emancipated from ignorance." [MN 1.296] "Friend, how many
contingencies are there for the perfection of making unmanifest the
emancipation of mind? Two contingencies: turning away from
determinately manifest phenomena and turning towards the unmanifest
realm."
[MN 1.297] "What friend is emancipation of the mind by means of
devoidness (shunyata)? Herein a follower has gone to a clearing in the
forest and the root of a tree and investigates thusly: 'This is
devoid
(sunna) of the Soul and what the Soul subsists upon." This is called
emancipation of the mind by means of devoidness." [MN 1.298]
"Emancipation of the mind is the highest absolute." [MN 1.298] "Of
all
types of unmanifest emancipations of mind, the fixed unshakable
emancipation of the mind is the highest supernal." [MN 1.301] "When
the mind is made to become, one gains Suchness of Soul."
[Pat.isambhida'magga-Att. 1.236] "To bring to unification the mind is
to be fixed upon the Soul." [Suttanipata Att. 2.410] "Mind inter-
sighted is the Soul." [Theragatha Att. 2.151] "The mind is the Soul."
[Itivuttaka Att. 1.168] "The Supreme Soul is the mind yoked to
steadfastness; the steadfast mind is dedicated to the
Soul." [Itivuttaka Att. 1.168] "The Supreme Soul is the
Soul." [Sagathavagga Att.
1.237] "The Soul is the mind." [Sagathavagga Att. 1.112] "The mind is
the Soul." [SN 3.152] "On account of the mind being defiled, sattas
are defiled; on account of mind being pure, so too are sattas
purified." [AN 1.147] "How is one Lord of the Soul? He has made mind
(citta) sovereign and quelled, so is he Lord of the Soul, for he
dwells in the purity of the Soul. This, followers, is how one is
deemed
'Lord of the Soul'." [AN 1.207] "The Aryan disciple keeps the Brahma-
sabbath. He dwells in Brahma. Owing to Brahma is he mind (citta) is
calmed, that blissfulness arises and his mind is wiped clean of
defilements." [AN 2.6] "Him who is Lord of the mind (citta) possessed
with supernormal faculties and quelled, that One is called 'fixed-in-
the-Soul.'" [AN 4.402] "When, followers, when ones mind is
thoroughly ripe with wisdom, he can say that birth is destroyed, the
Brahma-faring has been fulfilled, what must be done has been done, for
there is naught but this very Soul." [Udana #47] "The entirety of
everything is encompassed by the mind, there is nothing which exists
higher or more beloved than ones Soul. Since there is not other dearer
than ones Soul, him who holds love of the Soul is without harm."
[Itivuttaka #115] "One is supremely liberated of mind (citta) who has
Samma' gnosis. Emancipated he is That, verily That (Brahma)." [SN
5.410] "I proclaim there is absolutely no difference between a
layperson with a mind (citta) which is liberated and that mind of a
bhikkhu which has been liberated for a century. [Saggathavagga-Att.
1.272] "Develop (mind upon) signlessness means: the sign of
permanence is made known of the Soul, is the meaning of Vipassana
signlessness." [SN 1.188] "I'm burning alive with sensual lusts! My
mind (citta) is engulfed by this inferno; pray tell me how I might
unbind
it, of out pity for me Gotama." It is through an inversion of
perception that your mind (citta) is engulfed. Inflexure (your mind
[invert, revert upon itself]) away from the signs of the pleasing
which are connected
with taints. Envision experiences (phenomena) as otherness, as
suffering, as not the Soul. Unbind (quench) the mighty fire of lusts
such that you are not consumed again and again (transmigration).
Develop the
mind (citta) upon (gnosis) of the foul (the body), for this is
sovereignty wherein one is supremely quelled; recollect (hinder to,
recollection of beforeness) that which is before the body, being
disgusted with it
(body). Develop this signlessness...and you shall be on who fares within
equanimity." [MN 3.280] "Rahula's mind (citta), by not clinging (after
phenomena) was liberated from all taints. On the spot arose the
eye of Dhamma that: "the all (phenomena) which is of the nature to
arise, is also of the nature to fall prey to subjugation."
[Tikanipa'ta-Att. 3.4] "Steadfast-in-the-Soul (thitattoti) means
steadfast in ones True-nature (thitasabha'vo)." [KN 4.82] "Whether he
walks, stands, sits, or lays on his side; so long as his mind (citta)
is
sovereign upon his very Soul, he is thoroughly quelled." [Theragatha-
Att. 1.51] "Parinirvana is to be steadfast-in-the-Soul
(thitattoti)." [Silakkhandhavagga-Att. 1.168] "Steadfast-in-the-Soul
(thitattoti) means
one is supremely-fixed within the mind (suppatitthitacitto)" [SN 1.26]
"Those followers absorbed, their minds (citta) flawless having
assimilated the Soul; a charioteer (Soul) in control of the reigns,
sages like
them guard this supranormal-power!" [Jataka-2-1341] "The Soul is
Charioteer." [AN 2.6] "Him who is Lord of the mind (citta) possessed
with supernormal faculties and quelled, that One is called
'fixed-in-the-Soul' (thitattoti)." [AN 1.196] "With mind (citta)
emancipated from ignorance...this designates the Soul has become
Brahma." [AN 1.124] "What, followers, is a being who has a diamond-
mind
(vajiru'pamacitto)? That one who has destroyed the taints (asavas) and
has both a liberated mind (citta) and is liberated by wisdom. Just as
there is nothing which a diamond cannot cut, be it stone or gem; so
to is one with a diamond-mind who has destroyed the taints and has
both a liberated mind (citta) and is liberated by wisdom. This is one
who possesses a diamond-mind." [AN 1.124] "What, followers, is a
being who has a mind of Light (vijjupamacitto)? He comprehends things
as they are or have become; that being suffering and the path leading
to the subjugation of suffering. Just as a flash of light in pitch of
night illuminates things; so to is him who possesses holy vision into
the nature of things are they are or have become such that he
comprehends suffering and the path leading to the subjugation of
suffering. This
is one who possesses a mind of Light (vijjupamacitto)." [AN 1.6] "I do
not have, followers, insight into anything or any dharma which, when
made to become and made to expand that brings greater bliss than
the mind (citta). The mind, followers, when made to become and made to
expand, brings the greatest bliss." [AN1.10] "The mind (citta) is
primordially luminous, but due to defilements which come from
without, it is defiled. The mind (citta) is primordially luminous
once again, when defilements which come from without are cleansed from
it." [MN 1.197] "Followers, this Brahma-faring is lived for the sole
preeminent purpose of emancipation of the mind (citta) alone, which is
the quintessential final core." [MN 1.213] "The collected and quelled
mind is the Supreme Soul." [MN 1.301] "What is samadhi (the
culmination of the entire Aryan path) for? Samadhi, friend, is for
making the mind (citta) sovereign." [SN 5.73] "What is the one
benefit, Master Gotama, which you exist for? The one thing that the
Tathagata
exists for is the fruit and emancipation by gnosis, illumination
(vijja)." [MN 2.265] "This is immortality, that being the liberated
mind (citta) which does not cling (after anything)." [MN2-Att. 4.68]
"This said:
'the liberated mind (citta) which does not cling' means
Nibbana." [Silakkhandhavagga-Att. 1.168] "Steadfast-in-the-Soul
(thitattoti) means one is supremely-fixed within the mind." [SN 1.233]
"Your mind is
supremely emancipated, like the full moon on the fifteenth day in dark
of night!" [SN 3.83] "Attained the steadfast Soul, their mind (citta)
is calm; they're cleansed of the entire world, taintless they have
become Brahma." [DN2-Att. 2.479] "'The purification of one's own
mind', this means the light (joti) within one's mind (citta) is the
very Soul (attano)." [DN 2.49] "The purification of one's own mind
(citta);
this is the Doctrine of the Buddha." [MN 2.144] "How is it that one is
called a 'Buddha'?...gnosis that the mind (citta) is purified
(visuddham)...such is how one is deemed a 'Buddha'." [SN 5.154, DN
2.100, SN 3.42, DN 3.58, SN 5.163] "The Tathagata is without the mark
of all things, he dwells upwards within the signless inflexured (mind
upon itself) mind (citta). There within, Ananda, dwell with the
Soul as your Light, with the Soul as your refuge, with none other as
refuge."



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