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clw_uk wrote:In the Sm - Book of Causation it says:
"Bhikkhus, what one intends, and what one plans, and whatever one has a tendency towards: this becomes a basis for the maintenence of consciousness. When there is a basis, there is a support for the establishing of consciousness"
I always read that consciousness it dependent on six sense bases but the above qutation states it is because of volitional action that there is consciousness.
Is this because voltion is counted as something the mind-base can have contact with and thus consciousness or am i getting it totally wrong?
"If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off and there is no landing of consciousness. Consciousness, thus not having landed, not increasing, not concocted, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
Bhikkus, one who is engaged is unliberated; one who is disengaged is liberated. Consciousness, while standing, might stand engaged with form; based upon form, established upon form, with a sprinkling of delight, it might come to growth, increase and expansion.
Bhikkhus, if a bhikkhu has abandoned lust for the form element, with abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.
When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated. By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being not agitated, he personally attains Nibbana. He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being'.
Chris wrote:When consciousness is established and has come to growth, there is a descent of name-and-form.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
From DN 15
Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā’’ti?
If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"
‘Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā’’ti?
If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"
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