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                        <h1 id="special-appendix-citta-viññāṇa-mano"><a class="header" href="#special-appendix-citta-viññāṇa-mano">Special Appendix: Citta, Viññāṇa, Mano</a></h1>
<div class="opening-illustration">
<p><a href="https://buddhadhamma.github.io/includes/images/illustrations/wat-sri-chum-trade.pdf"><img src="./includes/images/illustrations/wat-sri-chum-trade.jpg" alt="image" /></a></p>
<p class="caption">
  <a href="https://buddhadhamma.github.io/includes/images/illustrations/wat-sri-chum-trade.pdf" target="_blank">
    (Open large size)
  </a>
</p>
</div>
<p>Translator: during the time that we were looking through the mock-up and
making final corrections/amendments to the <em>Buddhadhamma</em> text in
preparation for publication, Venerable Phra Payutto (Tahn Chao Khun
Brahmagunbhorn) sent me an email with the following concise question:
’In the body of the [original Thai] text is there anything that you
feel is inadequately clear or coherent?’ My reply was that there is only
one subject that I feel is not thoroughly enough explained, especially
for English readers, namely the precise definitions for the Pali words
<em>citta</em>, <em>viññāṇa</em>, and <em>mano</em>, including the relationship between these
terms, along with some associated terminology, e.g. <em>viññāṇa-dhātu</em>
(’element of consciousness’).<sup class="footnote-reference" id="fr-fn1-1"><a href="#fn-fn1">1</a></sup> Indeed, I had already brought this
matter up with the author several years ago. My fear has been that these
terms may be misunderstood by students of Buddhism, and this
misunderstanding consequently may lead to distortions of the teachings.
As a result of my reply, the venerable author kindly and diligently put
together the following material so that it could be included in this
first publication of the English translation of <em>Buddhadhamma</em>.
Normally, it would be placed as an appendix to chapter 1, but this would
have meant completely re-doing the page numbers for the index – a
daunting task. It seems sufficient to add it here as an appendix at the
end of the book. Please note that this appendix does not exist in the
Thai version.</p>
<h2 id="definition-of-the-term-citta"><a class="header" href="#definition-of-the-term-citta">Definition of the term Citta</a></h2>
<p>The definition of <em>citta</em> is closely related to the definition of
<em>mano</em>, as is evident from the following passage:</p>
<div class="sutta">
<blockquote>
<p>The term mano refers to citta, mano, mānasa, hadaya, paṇḍara, mana,
manāyatana, manindriya, viññāṇa, viññāṇa-khandha, and
manoviññāṇa-dhātu arising from sense contact. This is what is called
’mind’ (mano).</p>
<p><em>Manoti yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ
manindriyaṁ viññāṇaṁ viññāṇakhandho tajjā manoviññāṇadhātu ayaṁ
vuccati mano.</em><sup class="footnote-reference" id="fr-fn2-1"><a href="#fn-fn2">2</a></sup></p>
<p><em>Nd1. 3.</em></p>
</blockquote>
</div>
<p>In the commentaries, however, <em>citta</em> is normally defined as follows:</p>
<div class="sutta">
<blockquote>
<p>The term citta is defined thus: it is called ’citta’ because it
reflects, meaning that it is fully aware of sense objects.</p>
<p><em>Cittanti ārammaṇaṁ cintetīti cittaṁ vijānātīti attho.</em></p>
<p><em>E.g.: DhsA. 63.</em></p>
</blockquote>
</div>
<p>Note that the term ’be fully aware of’ (<em>vijānāti</em>) is the verb form of
<em>viññāṇa</em>.</p>
<p>This commentarial definition need not be given too much importance; it
is added here simply as supplementary information.</p>
<h2 id="distinction-between-citta-viññāṇa-and-mano"><a class="header" href="#distinction-between-citta-viññāṇa-and-mano">Distinction Between Citta, Viññāṇa, and Mano</a></h2>
<p>As illustrated above, the meanings of these three terms are basically
the same. But in their usage or application there is some variation in
their scope of meaning.</p>
<p>The term <em>viññāṇa</em> is generally used in a restricted sense, referring
exclusively to the factor of knowing a sense object (<em>ārammaṇa</em>). (It
does not include the various kinds of feelings, perceptions, thoughts,
etc. that arise simultaneously with such sense contact.) For this reason
it is normally translated as ’consciousness’. One can say that it is a
purely technical term. <em>Viññāṇa</em> refers to the aggregate of
consciousness (<em>viññāṇa-khandha</em>) within the five aggregates; it does
not include feeling (<em>vedanā</em>), perception (<em>saññā</em>), and volitional
formations (<em>saṅkhāra</em>), which the Abhidhamma collectively refer to as
’mental concomitants’ (<em>cetasika</em>).</p>
<p>The term <em>citta</em> is used frequently in the scriptures. It was a common,
everyday term, and it is used both in restricted, specific connotations
and in a general, comprehensive sense in which it intrinsically
encompasses other factors.</p>
<p>The Abhidhamma uses the term <em>citta</em> in a restricted sense,
corresponding to the term <em>viññāṇa</em> of the five aggregates. As mentioned
above, the Abhidhamma refers to the remaining three mental aggregates
(<em>nāma-khandha</em>), i.e. <em>vedanā</em>, <em>saññā</em>, and <em>saṅkhāra</em> – attributes
of the <em>citta</em> arising concurrently with the <em>citta</em> – collectively as
<em>cetasika</em>.</p>
<p>In everyday language or in colloquial speech, however, it is not
necessary to make a distinction, separating this factor as the <em>citta</em>
and that factor as a specific mental concomitant. Instead, one can speak
in a collective sense by using the single word <em>citta</em>, which inherently
encompasses the mental concomitants. For instance, one can say: ’Develop
the mind (<em>citta</em>)’, ’establish the mind (<em>citta</em>) in mindfulness’, etc.</p>
<p>In everyday language, the term <em>mano</em> (or <em>mana</em>) can be used in a
broad, wide-ranging sense, similar to the term <em>citta</em>. But when this
term is used in a technical or restricted sense, it refers to the sense
base (<em>āyatana</em>) or sense faculty (<em>indriya</em>) that cognizes a
mind-object (<em>dhammārammaṇa</em>). In this context, the complete terms of
<em>manāyatana</em> and <em>manindriya</em> are most often used. Moreover, in the
Abhidhamma there is an explication stating that <em>mano</em> or <em>manāyatana</em>
is equivalent to the ’constituent consciousness of becoming’
(<em>bhavaṅga-citta</em>).</p>
<h2 id="a-citta-over-and-above-the-five-aggregates"><a class="header" href="#a-citta-over-and-above-the-five-aggregates">A Citta Over and Above the Five Aggregates</a></h2>
<p>As described above, <em>citta</em> in a strict, narrow sense refers to
consciousness (<em>viññāṇa</em>) as part of the five aggregates. And in a
general, broad sense, in the context of everyday language, <em>citta</em>
refers to both consciousness and to its associated mental attributes,
i.e. feeling (<em>vedanā</em>), perception (<em>saññā</em>), and volitional formations
(<em>saṅkhāra</em>) – the remaining mental factors of the five aggregates. To
the question whether a <em>citta</em> exists over and above the five
aggregates, one can thus respond succinctly: there exists no <em>citta</em>
over and above the five aggregates.</p>
<p>The only state or reality (<em>sabhāva</em>) transcending the five aggregates
is what in Pali is called <em>khandha-vinimutta</em>, i.e. Nibbāna.</p>
<p>If, however, one includes things that have no inherent existence, one
can say that those things beyond or apart from the five aggregates are
the state transcending the five aggregates (<em>khandha-vinimutta</em>), i.e.
Nibbāna, and concepts or designations (<em>paññatti</em>). Because designations
are contrived and ultimately do not exist, they are outside of the five
aggregates.<sup class="footnote-reference" id="fr-fn3-1"><a href="#fn-fn3">3</a></sup></p>
<p>The Buddha used the expression: ’The mind reaches the Unconditioned
(<em>visaṅkhāra</em>)’ (<em>visaṅkhāragataṁ cittaṁ</em>; i.e. the mind reaches
Nibbāna). Here one must be careful. People may misinterpret this passage
as meaning that the mind (<em>citta</em>) accessing or realizing Nibbāna
transcends the five aggregates. There is an explication of this passage
stating that what is meant here is that the mind does not take hold of a
conditioned phenomenon (<em>saṅkhāra</em>) as an object of attention; instead
it cognizes or experiences Nibbāna. When ’reaching’ Nibbāna, the nature
of the mind is transformed; although this is not ordinary attention, the
mind does not transform into or become one with Nibbāna. That is all
that is meant by this expression.</p>
<h2 id="viññāṇa-dhātu-and-nibbāna-dhātu"><a class="header" href="#viññāṇa-dhātu-and-nibbāna-dhātu">Viññāṇa-dhātu and Nibbāna-dhātu</a></h2>
<p>[In response to the translator’s comment: ’Some people believe that
arahants after death simply dissolve into <em>viññāṇa-dhātu</em>: into the
great ocean of consciousness’]:</p>
<p>This belief stems from misunderstanding the Pali term <em>dhātu</em>
(’element’, ’property’, ’natural condition’). In fact, the term <em>dhātu</em>
does not have any mysterious meaning. Its meaning is akin to the term
<em>sabhāva</em>, which can be translated as ’state of nature’, ’condition of
nature’, ’truth of nature’. Both of these terms refer to that which
exists as an aspect of nature, in line with natural laws. No one is
truly able to possess, control, or govern these things. They exist
neither as an autonomous being nor as a fixed self (<em>nissatta-nijjīva</em>).</p>
<p>Let us examine the eighteen kinds of elements (<em>dhātu</em>) mentioned by the
Buddha:</p>
<div class="sutta">
<blockquote>
<p>There are, Ānanda, these eighteen kinds of elements:</p>
<ol>
<li>
<p>the eye element (<em>cakkhu-dhātu</em>),</p>
</li>
<li>
<p>the form element (<em>rūpa-dhātu</em>),</p>
</li>
<li>
<p>the eye-consciousness element (<em>cakkhuviññāṇa-dhātu</em>),</p>
</li>
<li>
<p>the ear element (<em>sota-dhātu</em>),</p>
</li>
<li>
<p>the sound element (<em>sadda-dhātu</em>),</p>
</li>
<li>
<p>the ear-consciousness element (<em>sotaviññāṇa-dhātu</em>),</p>
</li>
<li>
<p>the nose element (<em>ghāna-dhātu</em>),</p>
</li>
<li>
<p>the odour element (<em>gandha-dhātu</em>),</p>
</li>
<li>
<p>the nose-consciousness element (<em>ghānaviññāṇa-dhātu</em>),</p>
</li>
<li>
<p>the tongue element (<em>jivhā-dhātu</em>),</p>
</li>
<li>
<p>the flavour element (<em>rasa-dhātu</em>),</p>
</li>
<li>
<p>the tongue-consciousness element (<em>jivhāviññāṇa-dhātu</em>),</p>
</li>
<li>
<p>the body element (<em>kāya-dhātu</em>),</p>
</li>
<li>
<p>the tangible element (<em>phoṭṭhabba-dhātu</em>),</p>
</li>
<li>
<p>the body-consciousness element (<em>kāyaviññāṇa-dhātu</em>),</p>
</li>
<li>
<p>the mind element (<em>mano-dhātu</em>),</p>
</li>
<li>
<p>the mind-object element (<em>dhamma-dhātu</em>),</p>
</li>
<li>
<p>the mind-consciousness element (<em>manoviññāṇa-dhātu</em>).</p>
</li>
</ol>
<p>In virtue of knowing and seeing these eighteen elements, a monk can be
called skilled in the elements.</p>
<p><em>Aṭṭhārasa kho imā ānanda dhātuyo cakkhudhātu rūpadhātu
cakkhuviññāṇadhātu sotadhātu saddadhātu sotaviññāṇadhātu ghānadhātu
gandhadhātu ghānaviññāṇa-dhātu jivhādhātu rasadhātu jivhāviññāṇadhātu
kāyadhātu phoṭṭhabba-dhātu kāyaviññāṇadhātu manodhātu dhammadhātu
manoviññāṇadhātu imā kho ānanda aṭṭhārasa dhātuyo yato jānāti passati
ettāvatāpi kho ānanda dhātukusalo bhikkhūti alaṁ vacanāyāti.</em></p>
<p><em>M. III. 62.</em></p>
</blockquote>
</div>
<p>Nibbāna, or the state of nature (<em>sabhāva</em>) referred to as Nibbāna, is
incorporated in the factor of mind-object elements (<em>dhamma-dhātu</em>), the
objects of attention focused on by mind-consciousness (<em>mano-viññāṇa</em>):
things known by way of mindconsciousness. This is all that the terms
<em>viññāṇa-dhātu</em> and <em>nibbāna-dhātu</em> amount to.</p>
<p>[In response to the translator’s comment: some people believe that
<em>nibbāna-dhātu</em> can be used as a meditation object, as if this is some
essential, transcendent element that even unawakened beings can come
into contact with]:</p>
<p>There is nothing really to this: Nibbāna or <em>nibbāna-dhātu</em>, which is
used as a meditation object, is not referring to genuine Nibbāna itself,
but rather to a ’concept of Nibbāna’ that people have learned and
understood on an intellectual level. It is possible to reflect on this
concept of Nibbāna and use it as an object of meditation.</p>
<h2 id="discussion-of-the-knower-phoo-roo"><a class="header" href="#discussion-of-the-knower-phoo-roo">Discussion of the ’Knower’ (Phoo Roo)</a></h2>
<p>[In response to the translator’s comment: ’In some traditions the Thai
expression ’phoo roo’ (ผู้รู้; literally ’knower’)<sup class="footnote-reference" id="fr-fn4-1"><a href="#fn-fn4">4</a></sup> seems to refer to
some kind of mystical state of consciousness or knowledge]:</p>
<p>For the most part, this Thai expression is used as a translation of the
Pali term <em>viññū</em>. Again, this term does not have any special or
extraordinary meaning. It was used in everyday language, referring to a
wise person, a learned person, a discreet person, etc.</p>
<div class="footnotes">
<aside class="footnote-definition" id="fn-fn1"><sup class="footnote-definition-label">1</sup>
<p>For Thai people these terms, especially <em>citta</em> (Thai: ’jit’ –
จิต), are everyday, household words, and are thus less likely to
cause confusion. <a href="#fr-fn1-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn2"><sup class="footnote-definition-label">2</sup>
<p>This passage is frequently quoted in the Abhidhamma, e.g.: Vbh.
144. <a href="#fr-fn2-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn3"><sup class="footnote-definition-label">3</sup>
<p>Trans.: for more on this subject see Appendix 2 of Chapter 3, on
the Three Characteristics. <a href="#fr-fn3-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn4"><sup class="footnote-definition-label">4</sup>
<p>Trans.: pronounced ’poo roo’. <a href="#fr-fn4-1">↩</a></p>
</aside>
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