insight by www.buddhaviews.com The Practicing Dhamma expounder for today

Learning Dhamma in a small way


 

Vinnana or Consciousness as explained by Gautama Buddha in Bija Sutta discourse.

 

Bija Sutta In Pali- English

Bija Sutta

 

2. Bijasuttan
54. Savatthinidanan . ‘‘Pañcimani, bhikkhave, bijajatani. Katamani pañcan Mulabijan,
khandhabijan, aggabijan, phalubijan, bijabijaññeva pañcaman. Imani cassu, bhikkhave ,
pañca bijajatani akhannani aputikani avatatapahatani saradani [saradayini (katthaci)]
sukhasayitani, pathavi [panhavi (si. sya. kan. pi.)] ca nassa, apo ca nassa; api numani [api nu
imani (si. pi.)], bhikkhave, pañca bijajatani vuddhin virunhin vepullan apajjeyyu’’ntin ‘‘No
hetan, bhante’’. ‘‘Imani cassu, bhikkhave, pañca bijajatani akhannani…pe… sukhasayitani,
pathavi ca assa, apo ca assa; api numani, bhikkhave, pañca bijajatani vuddhin virunhin
vepullan apajjeyyu’’ntin ‘‘Evan, bhante’’. ‘‘Seyyathapi, bhikkhave, pathavidhatu, evan catasso
viññanannhitiyo dannhabba. Seyyathapi, bhikkhave, apodhatu, evan nandirago dannhabbo.
Seyyathapi, bhikkhave, pañca bijajatani, evan viññanan saharan dannhabban’’.
‘‘Rupupayan , bhikkhave, viññanan tinnhamanan tinnheyya , ruparammanan
rupappatinnhan nandupasecanan vuddhin virunhin vepullan apajjeyya. Vedanupayan va,
bhikkhave, viññanan tinnhamanan tinnheyya…pe… saññupayan va, bhikkhave, viññanan

tinnhamanan tinnheyya…pe… sankharupayan va, bhikkhave, viññanan tinnhamanan tinnheyya,
sankhararammanan sankharappatinnhan nandupasecanan vuddhin virunhin vepullan
apajjeyya.
‘‘Yo, bhikkhave, evan vadeyya – ‘ahamaññatra rupa aññatra vedanaya aññatra saññaya
aññatra sankharehi viññanassa agatin va gatin va cutin va upapattin va vuddhin va virunhin
va vepullan va paññapessami’ti, netan nhanan vijjati.
‘‘Rupadhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti. Vedanadhatuya ce… saññadhatuya ce…
sankharadhatuya ce… viññanadhatuya ce, bhikkhave, bhikkhuno rago pahino hoti. Ragassa
pahana vocchijjatarammanan patinnha viññanassa na hoti. Tadappatinnhitan viññanan
avirunhan anabhisankhaccavimuttan. Vimuttatta nhitan. nhitatta santusitan. Santusitatta na
paritassati. Aparitassan paccattaññeva parinibbayati. ‘Khina jati, vusitan brahmacariyan,
katan karaniyan, naparan itthattaya’ti pajanati’’ti. Dutiyan.

 

 

Bija sutta In Pali- Sinhala

Bija Sutta in Pali-Sinhala

 


Buddhaviews Reading between the Lines


 

Bija Sutta - Means of Plant Propagation

 

Savatthinidanan . ‘‘Pañcimani, bhikkhave, bijajatani. Katamani pañcan Mulabijan, khandhabijan, aggabijan, phalubijan, bijabijaññeva pañcaman.

Gautama Buddha describes five ways of propagation for a plant .The propagation can happen by any means such as Root propagation, stem propagation, joint propagation,cutting propagation or by seed propagation.

 

Imani cassu, bhikkhave , pañca bijajatani akhannani aputikani avatatapahatani saradani [saradayini (katthaci)] sukhasayitani, pathavi [panhavi (si. sya. kan. pi.)] ca nassa, apo ca nassa; api numani [api nu imani (si. pi.)], bhikkhave, pañca bijajatani vuddhin virunhin vepullan apajjeyyu’’ntin ‘‘No hetan, bhante’’.
If Root propagation, stem propagation, joint propagation,cutting propagation or seed propagation are not broken, nor rotten,nor damaged by wind or sun, and fertile. But it being not placed in earth nor wetted by water. Would there be a growth, or increase of size or multiplication of parts for the propagating media? The monks reply there will not be.

 

Imani cassu, bhikkhave , pañca bijajatani khannani putikani vatatapahatani asaradani [saradayini (katthaci)] nasukhasayitani, pathavi [panhavi (si. sya. kan. pi.)] ca assa, apo ca assa; api numani [api nu imani (si. pi.)], bhikkhave, pañca bijajatani vuddhin virunhin vepullan apajjeyyu’’ntin ‘‘No hetan, bhante’’.
If Root propagation, stem propagation, joint propagation,cutting propagation or seed propagation are broken, rotten, damaged by wind or sun, and not fertile. But it being placed in earth and wetted by water. Would there be a growth, or increase of size or multiplication of parts for the propagating media? The monks reply there will not be.

 

 

‘‘Imani cassu, bhikkhave, pañca bijajatani akhannani…pe… sukhasayitani, pathavi ca assa, apo ca assa; api numani, bhikkhave, pañca bijajatani vuddhin virunhin vepullan apajjeyyu’’ntin ‘‘Evan, bhante’’.
If they are not broken , nor rotten, nor damaged by wind or sun, fertile. It being placed in earth and there is water, and would there be a growth, or increase of size or multiplication of parts of the plant. The monks reply that there will be.

 

‘‘Seyyathapi, bhikkhave, pathavidhatu, evan catasso viññanannhitiyo dannhabba. Seyyathapi, bhikkhave, apodhatu, evan nandirago dannhabbo. Seyyathapi, bhikkhave, pañca bijajatani, evan viññanan saharan dannhabban’’.

 

Consider Patavi Dhatu or Earth as the four factors that enable or facilitate the vinnana to exist

Consider Apo Dhatu or Water for the Nandiraga (or Thanha or Passion or Attachment) to enable vinnana to grow (become more prominent or soaring).

Consider five ways of propagation as vinnana that is bringing into being with help of nutriments

 

 

‘‘Rupupayan , bhikkhave, viññanan tinnhamanan tinnheyya , ruparammanan rupappatinnhan nandupasecanan vuddhin virunhin vepullan apajjeyya.
Vinnana exhibits growth, increase, & proliferation due to Form being nourished by Tanha

 

Vedanupayan va,bhikkhave, viññanan tinnhamanan tinnheyya , vedanarammanan vedanappatinnhan nandupasecanan vuddhin virunhin vepullan apajjeyya.
Vinnana exhibits growth, increase, & proliferation due to Feeling being nourished by Tanha

 

saññupayan va, bhikkhave, viññanan tinnhamanan tinnheyya , sannarammanan sannappatinnhan nandupasecanan vuddhin virunhin vepullan apajjeyya.

Vinnana exhibits growth, increase, & proliferation due to Perception being nourished by Tanha

 

sankharupayan va, bhikkhave, viññanan tinnhamanan tinnheyya, sankhararammanan sankharappatinnhan nandupasecanan vuddhin virunhin vepullan apajjeyya.
Vinnana exhibits growth, increase, & proliferation due to Mental formations being nourished by Tanha

 

‘‘Yo, bhikkhave, evan vadeyya – ‘ahamaññatra rupa aññatra vedanaya aññatra saññaya aññatra sankharehi viññanassa agatin va gatin va cutin va upapattin va vuddhin va virunhin va vepullan va paññapessami’ti, netan nhanan vijjati.

 

A thing that would not happen is a coming, going, passing away, arising, growing, increasing or developing of vinnana (alone) without the presence of form, feeling, perception or mental formations. None can say that it is not so.

Rupadhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti.
If the monk no longer has attachment or Tanha for Form or Rupa Dhatu, due to abandon of tanha or attachment for Rupa Dhatu, the intention towards Rupa dhatu disappears. Due to this causal effect, the vinnana that causes karmic effects no longer exist.

Vedanadhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti.
If the monk no longer has attachment or Tanha for Feeling or Vedana Dhatu, due to abandon of tanha or attachment for Vedana Dhatu, the intention towards Vedana Dhatu disappears. Due to this causal effect, the vinnana that causes karmic effects no longer exist.

 

Sannadhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti.
If the monk no longer has attachment or Tanha for Perception or Sanna Dhatu, due to abandon of tanha or attachment for Sanna Dhatu the intention towards Sanna Dhatu disappears. Due to this causal effect, the vinnana that causes karmic effects no longer exist.

Sankaradhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti.
If the monk no longer has attachment or Tanha for Mental formations or Sankara Dhatu, due to abandon of tanha or attachment for Sankara Dhatu, the intention towards Rupa dhatu disappears. Due to this causal effect, the vinnana that causes karmic effects no longer exist.

 

Vinnanadhatuya ceva, bhikkhave, bhikkhuno rago pahino hoti. Ragassa pahana
vocchijjatarammanan patinnha viññanassa na hoti.
If the monk no longer has attachment or Tanha for Consciousness or Vinnana Dhatu, due to abandonce of tanha or attachment for Vinnana Dhatu, the intention towards Vinnana Dhatu disappears. Due to this causal effect, the vinnana that causes karmic effects no longer exist.

 

Tadappatinnhitan viññanan avirunhan anabhisankhaccavimuttan. Vimuttatta nhitan. nhitatta santusitan. Santusitatta na paritassati. Aparitassan paccattaññeva parinibbayati. ‘Khina jati, vusitan brahmacariyan, katan karaniyan, naparan itthattaya’ti pajanati’’ti. Dutiyan.
Thus the vinnana with the karmic effect is not in existence there would be no rebirth. Would become an enlightened one.

 

 

The significant points on Vinnana or Consciousness the Buddha disclosed in Bija Sutta

Vinnana -Consciousness  explained in Bija Sutta by Gautama Buddha i n graphical form

 

 


 

 

 

 

Reference

 

Buddha Jayanti Tripitaka Series- Volume 15

Suttanta Pitaka

Samyuttanikaya ( III )-Khandaka Vagga

 

Sutta in Pali - English and Sinhala from

www.tipitaka.org

 

 

Bija Sutta - Means of Propagation


Translated from the Pali by
Thanissaro Bhikkhu

Source: Transcribed from a file provided by the translator.
Copyright © 2001 Thanissaro Bhikkhu.
Access to Insight edition © 2001

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.054.than.html