What is consciousness? It confuses some, we can clear some of the confusion
by relying on info given in Dependent Origination, according to Buddha's teaching, not according to Hinduism, a broad term enclosing anything Indianish, but not taught by Buddha.
Now it is true that a lot of words have been fed into the mouth of Buddha, the upanishadic influences in the canon?, in spite of it, the percipient can discern the unfed words, faithful to the doctrine. It is also true that the way DO is presented in the canon, creates confusion in the reader who is genuinely trying to understand it, but this is a long story.
For now, let me use an example from the canon MN 9 sammaditthi Sutta, an excerpt: https://www.accesstoinsight.org/tipitak ... tbb.html58
"And what is consciousness, what is the origin of consciousness,
what is the cessation of consciousness,
what is the way leading to the cessation of consciousness?
There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.
Then the sutta reads
The second passage talks about consciousness, its origin, its cesssation (in the Arahant this consciouness is ceased)
With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness.
The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view... right concentration.59. "When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness... he here and now makes an end of suffering. In that way too a noble disciple is one of right view... and has arrived at this true Dhamma"
, so i say sometimes "in the Arahant there is no consciousness" and it offends good people, but i do not say that in the Arahant th six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness have ceased.
In the Arahant these arise without identification (the arahant does not think this eye-consciousness is mine), so the arahant sees and hears, no worries. Bahia would get it, i mean he got it.
In the Arahant, the 6 operating cognitions, do not give rise to samkhara (formations) or constructions or papanca.
When constructions, or formations or papanca is missing, the consciousness that is referred to in the second passage of Samma Samadhi sutta does not arise.
This is the missing consciousness in the Arahant, not the awareness of sights and sounds etc., and so called cognition connected with those.
The missing consciousness in the Arahant is the one that routinely gives rise to Nama-rupa.....rupa can mean the body, or body of mental constructions, or body of papanca, supported by the material world.
Nama means Feeling, ideation, volition, contact and attention
Just think about it, without immediately rejecting it.
This should explain the difference between Sanna and Vinnana
, a question asked on another thread. Approach this comment with an open mind, leaving all biases aside. If you are familiar with Right Sati and Samadhi as in MN 117, this should be a no brainer, since Samma sati and Samma samadhi is all about deconstructing the consciousness that gives rise to Nama-rupa.
If anyone else can explain the difference between Sanna and Vinnana, any other way, I would love to hear it. Take care!