August 19, 2007
Mind as a 6th Sense?
Ki to Revitalization
Phenomena & Noumena
Focus the Senses; the Mind Follows
Sensory Purification
Cleansing the Doors of perception
六根清浄 {rokkon-shojo}
The Six Sensory Consciousnesses {Sad-vijnana/vinnana} are:
- Sight or vision
- Hearing or audition
- Smell or olfaction
- Taste or gustation
- Touch or tactition
- Perception
In Western Buddhism we sometimes tend to avoid talking about the traditional concept of six senses, as this is confusing. The very idea of a sixth sense is likely to raise eye brows. This is because, in the west, "the 6th sense" is associated with Extra Sensory Perception {ESP}, so it comes across as superstitious or mystical. However, the Buddhist concept of six sensory organs or faculties {Sad-indriya} is solidly rooted; it is found in the Suttas of the Pali Canon. It is just that the idea of a sixth sense should not be confused with the much maligned western concept of ESP. The sixth Sensory Organ in Buddhism is simply the brain.
In terms of Sensory Purification we are, at least initially, mainly concerned with the brain as a perceiver of phenomena. One objective to turn off all the cognition and chatter going on in there; to just observe impartially and without abstract conception; to perceive phenomena the same way the nose smells aromas.
Just as the ears hear sounds, the brain perceives phenomena. Kant defined phenomena as objects of sensible intuition, sensible entities coextensive with appearances. My present take is that the brain or mind, in the sense of a sense organ, or the seat of mano-vijnana, differs slightly from the abstract cerebral-consciousness {manas}, which deals with cognition or understanding of what Kant called noumena.
A phenomenon iapears to be a concrete object; while a noumenon seems to be an abstract concept. The Buddhist term for phenomena is dhamma or dharma, which is the same word as, but distinct in nuance of meaning from, "The Dhamma" or The Dharma. Note that, as a convenience, in English, we write dharma, without 'caps,' when we intend it in the sense of phenomena. The term for noumena is probably caitta, but I need to look into that more.
Put another way, a phenomena generaly has shape & color, it may emit an odor, it might make a sound, and it probably has a texture. A concept has none of those qualities, {or should I say quantities?}, it is abstract. Eighteen Sensory Relams, Dharma Dhatu, Juhachi Kai looks at the 6 senses in terms of the sensory organs, their organs, & their objects.
The body, heart, mind, & soul looks at Consciousness in more depth.
August 12, 2007
The body, heart, mind, & soul
Revised August 2007
Sensory Purification
Cleansing the Doors of Perception
Mind & Consciousnesses
Five Skandhas
Eight or Nine Consciousnesses
Ki to Revitalization
The Buddhist Theory of Consciousness provides a clue as to how methods like Mantra Powered Visualization actually work. "Consciousness" here, is a translation of the Sanskrit term vi-jnana, which means discernment or divisions of knowing. The nine consciousnesses, our human doors of perception, are:
{1} visual-consciousness (chakshurvijnana )
{2} auditory-consciousness (shrotavijnana)
{3} olfactory-consciousness (ghranavijnana)
{4} taste-consciousness (jhivavijnana)
{5} textile-consciousness (kayavijnana)
{6} brain-consciousness (mano-vijnana)
{7} cerebral-consciousness (manas) {manashiki}
{8} alaya-consciousness (alaya-citta) {araya-shiki;}
{9} amala-consciousness (amala-citta) {amara-shiki;}
[Strictly speaking, manas might not be a vijnana. Also, Alaya & amala are likely citta, not vijnana. My thinking is that vijnana refers to sense-consciousness. ]
The concept of Eight or Nine Consciousnesses was developed by various Buddhist thinkers, derived from the basic Six Consciousnesses of the Suttas. While not found in the Pali Canon, I think this further analytical division of mental functions was implicit in the Dharma from the beginning. Certainly the Buddha made some distinction between manovijnana, the brain function, and citta- mind. The citta-mind appears to be capable of existing, at least briefly, without a host brain. IIRC, the Abhidharma proposes a Bhavanga-Citta, generated at the moment of death, that continues one's Karma into the next life.
There might also be a distinction in the suttas between mano-vijnana and manas. However, this might simply be a phonetic change. When hyphenated with vijnana; it is mano; when used alone, it is manas. Though, in usage, it does appear that mano-vijnana and manas might mean different things. This might be helpful; Kant defined phenomena as objects of sensible intuition, sensible entities coextensive with appearances. The brian or mind in the sense of a sense organ. mano-vijnana, differs slightly from the more independent and abstract functioning cerbral-consciousness {manas}, which deals with the cognition or understanding of what Kant called noumena. A phenomenon is a concrete object; a noumenon is an abstract concept. So the 6th Consciousness or mano-vijnana, or the autonomous brain, perceives objects. The 7th Consciousnesses, manas, or the cognitive brain conceives of abstract ideas. It is also creative, in that can understand principles, re-apply them, and come up with new models outside of its sensory experience. It is also said to be the creator of the conditioned atman/atta or ego.
At any rate, the Citta-Mind was figuratively translated into Chinese as Xin {shin in Japanese}. And this same Xin/Shin was used as a literal translation of hridaya, meaning heart. Meanwhile, Manas/mano, the brain-mind that generates physical consciousnesses, was transliterated as Mana. My take is that it is the citta of the Abhidhamma and the Suttas that becomes the Alaya-Vijnana of the Vijnanavada or Yogachara {Consciousness-Only school} doctrine of Eight Consciousnesses. But, first, the 6th Consciousness {mano-vijnana/manas} was divided into two, each with distinct functions. The reflexive or reactive brain processes, which deals with external sensory input, becomes the new Sixth Consciousness or the autonomous brain stem-consciousness (mano-vijnana). The more abstract or reflective and proactive brain functions become the 7th Consciousness or cerebral-consciousness (manas-vijnana).
Then, the Alaya or "Warehouse" Consciousness is added. And this is Citta, the deeper, more subtle consciousness. Some connect it with Jung's Sub-conscious mind. It is the realm of dreams, visions, archetypes, and symbolic imagery. In some schemes, including the Tiantai, the Alaya is also divided into two. There is the conditioned Alaya and the unconditioned Amala This pure Amala Consciousness is similar in concept to various other terms; buddha-dhatu, buddha-gotra, and buddhagarbha, which are all translated into Chinese as Buddha nature {fo-hsing/bussho}.
The idea of Amala is also similar to the unconditioned citta of the Pali Canon.
"Luminous, monks, is citta. And it is defiled by incoming defilements." That is alaya.
"Luminous, monks, is citta. And it is freed from incoming defilements." That is amala.
Posted by rbeck at March 27, 2006 01:14 PM
See Also:
Mano, Manas & Monkey Brain
August 11, 2007
The Tsuji-Atkins Method MPV
Ki to Revitalization
Six {6} Beat Mantra Powered Visualization
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization
From what I recall, this goes back to guidance dating to 1979 or earlier. At that time, the Soka Gakkai and Taisekiji Nichiren Shoshu were trying to resolve what would prove tp be irreconcilable differences. From 1979, until about 1991, Seikyo Times and/or Living Buddhism printed a series of articles by President Satoru Izumi, Vice President Takehisa Tsuji:
- Wellspring of Guidance by Sotoru Izumi Apr.-Dec. 1979
- Wellspring of Guidance by Satoru Izumi Jan., May & July 1980
- The Key to Revitalization by Takehisa Tsuji Sept.-Dec. 1980
- The Key to Revitalization by Takehisa Tsuji Jan-July; Oct., Dec. 1982
- Selections from President Toda's Guidance July 34 1982
- Relationship between Gohonzon and Ourselves Clarified by Takehisa Tsuji Aug. 1982
- Victory Through Strong Prayer Interview with Takehisa Tsuji, Vice Aug. 1983
- Giving Individual Guidance by Soka Gakkai Vice President Izumi Feb. 1985
- Bring Forth Many Immeasurable Benefits by Takehisa Tsuji Sept. 1987
- Guidance from Vice-President Tsuji February 20, 1991 at Nara
- Zange Guidance from Vice President Tsuji
Links to three articles below:
1987: http://h1.ripway.com/robek/tsu/VPT87.rtf
1991: http://h1.ripway.com/robek/tsu/Tsuji.pdf
Zange: http://h1.ripway.com/robek/tsu/Zange.htm
If I recall correctly, the original Tsuji method was to assign each of the 5 characters of Myo 妙 Ho 法 Ren 蓮 Ge 華 Kyo 経 to parts of the body. Like this:
Myo = head
Ho = throat
Ren = heart
Ge = stomach
Kyo = legs, arms, extremities
Nam was not assigned to a spot, it sort of surrounded and permeated the body. I would intone Nam as inclusive of the head, throat, heart, stomach, and extremities; then followed the schematic for myo ho ren ge kyo. As far as I know, Charles Atkins was the first to draw an inference from Tsuji's guidance to the chakras. I think his original schematic was something like this:
More:
Mantra Powered Visualization/Amazing Grace
August 05, 2007
Chakra Wave Odaimoku
Ki to Revitalization
Seven Beat Mantra Powered Visualization
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization.
Mantra Powered Visualization is a term coined by our own Charles Atkins. From what I recall, Chuck was inspired by guidance from a Soka Gakkai Vice President Takehisa Tsuji. The visual aid below shows how, using the rhythm of full seven beat Daimoku, each of the seven characters can be visualized as energizing one of the seven major nerve plexus, or chakras, in the human body.
In Nichiren Shoshu, the Seven Beat Odaimoku, in which each of the seven characters has one beat, is called Hiki-Daimoku or prolonged invocation. Most Nichiren Schools sometimes use the Seven Beat Odaimoku for Daimoku Sancho {Daimoku three times}. It can also be used for slow meditative Shodai {Mantra Chanting, repeating the mantra over and over for a period of time}.
My term for Seven Beat Mantra Powered Visualization is the Chakra Wave Odaimoku:
See also:
Mantra Powered Visualization/Amazing Grace