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**UKkoXJvF** · 07-02-2011, 09:35 AM

Actually, I'd say this sutta links up quite nicely with the alaya-vijnana model.

It does not because the inclinations in the sutta are not vinanna. They are thought formations or sankhara. When one cannot differentiate vinnana from sankhara (mind consciousness from mind objects) one “can't see the forest for the trees". The sutta states:

Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso

Whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind (citta).

Citta (nt.) [Sk. citta, orig. pp. of cinteti, cit, cp. yutta> yuñjati, mutta>muñcati. On etym. from cit. see cinteti].

I. Meaning: the heart (psychologically), i. e. the centre & focus of man's emotional nature as well as that intellectual element which inheres in & accompanies its manifestations; i. e. thought.

Cetaso gen. sg. of ceto, functioning as gen. to citta (see citta & ceto).

07-02-2011, 09:35 AM	#39
UKkoXJvF Join Date Oct 2005 Posts 453 Senior Member	Actually, I'd say this sutta links up quite nicely with the alaya-vijnana model. It does not because the inclinations in the sutta are not vinanna. They are thought formations or sankhara. When one cannot differentiate vinnana from sankhara (mind consciousness from mind objects) one “can't see the forest for the trees". The sutta states: Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso Whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind (citta). Citta (nt.) [Sk. citta, orig. pp. of cinteti, cit, cp. yutta> yuñjati, mutta>muñcati. On etym. from cit. see cinteti]. I. Meaning: the heart (psychologically), i. e. the centre & focus of man's emotional nature as well as that intellectual element which inheres in & accompanies its manifestations; i. e. thought. Cetaso gen. sg. of ceto, functioning as gen. to citta (see citta & ceto).
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