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**wJswn5l3** · 10-29-2011, 07:36 AM

but then, i could be wrong here

possibly mano refers to 'knowing', including 'the intellect' (that is, the knowledge base)

in Pali, the word 'yonisomanasikara' means 'to think with wisdom/wise relflection'

possibly citta refers to the more 'emotional' aspect of mind, in terms of defilement, love, concentration, purity, freedom, etc

so using consciousness (vinnana) as a vehicle for knowing (mano), the mano gains enlightenment & the citta is liberated

when the Buddha is the suttas spoke of "liberation of mind", he generally spoke of cittavimutti, namely, liberation of the citta

the Pali dictionary states:

Mano represents the intellectual functioning of consciousness, while viñnāṇa represents the field of sense and sense reaction ("perception") and citta the subjective aspect of consciousness (cp. Mrs. Rh. D. Buddhist Psychology p. 19)

Hi Element,

Giving this for your careful consideration, which at first glance seems to me, to be in accordance with what you have posted and with the definitons given by the Pali Dictionary.

Found at the Dharmafarer series, there is a Bhikkhu Bodhi's quote from the commentary to the Assutava Sutta (SN 12.61), which tells this:

in the Nikayas they are [citta, mano, viññana] generally used in distinct contexts.

As a rough generalization, viññana signifies the particularizing awareness through which a sense faculty (as in the standard sixfold division of viññana into eye-consciousness, etc.) as well as the underlying stream of consciousness, which sustains personal continuity through a single life and thread together suscessive lives (emphasized at SN 12.38-40).

Mano serves as the third door of action (along with body and speech) and as the sixth internal sense base (along with the five physical sense bases); as the mind base it coordiantes the data of the other five senses and also cognizes mental phenonema (dhamma), its own special class of objects.

Citta signifies mind as the centre of personal experience, as the subject of thought, voliton and emotion.

It is the citta that needs to be understood, trained and liberated.

Commentaries to SN 12.61
Taking with caution the idea of "stream of consiousness" and the idea of successive lives, there is a general agreement in that Citta is what has to be liberated from defilement.

Also the author of the commentary to the Sutta thinks that what is important is to be aware of the right context. Moreover it is commented that Bodhi admits to translate citta and mano as mind.

So I am a little confused here:

Are citta, mano and viññana just different aspects of "the mind" or are them independent ways of cognition.

10-29-2011, 07:36 AM	#5
wJswn5l3 Join Date Oct 2005 Posts 396 Senior Member	but then, i could be wrong here possibly mano refers to 'knowing', including 'the intellect' (that is, the knowledge base) in Pali, the word 'yonisomanasikara' means 'to think with wisdom/wise relflection' possibly citta refers to the more 'emotional' aspect of mind, in terms of defilement, love, concentration, purity, freedom, etc so using consciousness (vinnana) as a vehicle for knowing (mano), the mano gains enlightenment & the citta is liberated when the Buddha is the suttas spoke of "liberation of mind", he generally spoke of cittavimutti, namely, liberation of the citta the Pali dictionary states: Mano represents the intellectual functioning of consciousness, while viñnāṇa represents the field of sense and sense reaction ("perception") and citta the subjective aspect of consciousness (cp. Mrs. Rh. D. Buddhist Psychology p. 19) Hi Element, Giving this for your careful consideration, which at first glance seems to me, to be in accordance with what you have posted and with the definitons given by the Pali Dictionary. Found at the Dharmafarer series, there is a Bhikkhu Bodhi's quote from the commentary to the Assutava Sutta (SN 12.61), which tells this: in the Nikayas they are [citta, mano, viññana] generally used in distinct contexts. As a rough generalization, viññana signifies the particularizing awareness through which a sense faculty (as in the standard sixfold division of viññana into eye-consciousness, etc.) as well as the underlying stream of consciousness, which sustains personal continuity through a single life and thread together suscessive lives (emphasized at SN 12.38-40). Mano serves as the third door of action (along with body and speech) and as the sixth internal sense base (along with the five physical sense bases); as the mind base it coordiantes the data of the other five senses and also cognizes mental phenonema (dhamma), its own special class of objects. Citta signifies mind as the centre of personal experience, as the subject of thought, voliton and emotion. It is the citta that needs to be understood, trained and liberated. Commentaries to SN 12.61 Taking with caution the idea of "stream of consiousness" and the idea of successive lives, there is a general agreement in that Citta is what has to be liberated from defilement. Also the author of the commentary to the Sutta thinks that what is important is to be aware of the right context. Moreover it is commented that Bodhi admits to translate citta and mano as mind. So I am a little confused here: Are citta, mano and viññana just different aspects of "the mind" or are them independent ways of cognition.
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