Mindstream
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Mindstream (Pali: citta-santana, Sanskrit: citta-samtana, Tibetan: sems-rgyud, Ch: xin xiangxu Xin Xiang Xu ) in Buddhist philosophy is the moment-to-moment continuum of sense impressions and mental phenomena (citta),[1] which is also described as continuing from one life to another. Often described as a "stream of mind" or "mental continuum," the mindstream is not a static entity but a dynamic flow of arising and passing mental phenomena, which refers as a string of passing moments that happen either in the same lifetime or in the transitional period between one life and another.[[[Wikipedia:Citing_sources|
Definition
[edit]Citta-samtana (Sanskrit), literally "the stream of mind",[4] is the continuum, succession, or flow of succeeding moments of mind or awareness. Similarly, the mindstream is the ongoing flow of conscious experience, even though each individual moment of consciousness ceases as the next arises. It provides a continuity of mentation in the absence of a permanently abiding "self" (atman), which Buddhism denies. The mindstream provides a continuity from one life to another, akin to the flame of a candle which may be passed from one candle to another:[5][6][a] William Waldron writes that "Indian Buddhists see the 'evolution' of mind i[n] terms of the continuity of individual mind-streams from one lifetime to the next, with karma as the basic causal mechanism whereby transformations are transmitted from one life to the next."[7]
According to Waldron, "[T]he mind stream (santana) increases gradually by the mental afflictions (klesa) and by actions (karma), and goes again to the next world. In this way the circle of existence is without beginning."[8]
The vasanas "karmic imprints" provide the karmic continuity between lives and between moments.[9] According to Lusthaus, these vasanas determine how one "actually sees and experiences the world in certain ways, and one actually becomes a certain type of person, embodying certain theories which immediately shape the manner in which we experience."[9]
Etymology
[edit]Sanskrit
[edit]Citta mean "that which is conscious".[10] Citta has two aspects: "...Its two aspects are attending to and collecting of impressions or traces (Sanskrit: vasana) cf. vijnana."[10] Samtana or santana (Sanskrit) means "eternal", "continuum", "a series of momentary events" or "life-stream".[11]
Tibetan
[edit]Citta is often rendered as sems in Tibetan and samtana corresponds to rgyud. Citta-samtana is therefore rendered sems rgyud. Rgyud is the term that Tibetan translators (Tibetan: lotsawa) employed to render the Sanskrit term "tantra".[12]
Thugs-rgyud is a synonym for sems rgyud.[13]
Chinese, Korean and Japanese
[edit]The Chinese equivalent of Sanskrit citta-samtana and Tibetan sems-kyi rgyud ("mindstream") is xin xiangxu (simplified Chinese: Xin Xiang Xu ; traditional Chinese: Xin Xiang Xu ; pinyin: xin xiangxu; Wade-Giles: hsin hsiang-hsu). According to the Digital Dictionary of Buddhism, xin xiangxu means "continuance of the mental stream" (from Sanskrit citta-samtana or citta-samtati), contrasted with wu xiangxu Wu Xiang Xu "no continuity of the mental stream" (from asamtana or asamdhi) and shi xiangxu Shi Xiang Xu "stream of consciousness" (from vijnana-samtana).
This compound combines xin Xin "heart; mind; thought; conscience; core" and xiangxu "succeed each other", with xiang Xiang "form, appearance, countenance, phenomenon" and xu Xu or Xu "continue; carry on; succeed". Thus it means "the continuum of mind and phenomena".
Xin xiangxu is pronounced sim sangsok in Korean and shin sozoku in Japanese.
Origins and development
[edit]Buddhists in India regard the notion of citta-santana developed in later Yogacara-thought, where citta-santana replaced the notion of alayavijnana,[14] the store-house consciousness in which the karmic seeds were stored. This means that karma and kleshas (states of mental torment) both act to pass our transformation to the following life not a "permanent, unchanging, transmigrating entity", like the atman, but a series of momentary consciousnesses.[15]
Lusthaus describes the development and doctrinal relationships of the store consciousness (alaya-vijnana) and Buddha nature (tathagatagarbha) in Yogacara. To avoid reification of the alaya-vijnana,
The logico-epistemological wing in part sidestepped the critique by using the term citta-santana, "mind-stream", instead of alaya-vijnana, for what amounted to roughly the same idea. It was easier to deny that a "stream" represented a reified self.[16]
Dharmakirti (fl. 7th century) wrote a treatise on the nature of the mind stream in his Substantiation of Other mind streams (Samtanantarasiddhi).[17] According to Dharmakirti the mind stream was beginningless temporal sequence.[18]
The notion of mind stream was further developed in Vajrayana (tantric Buddhism), where "mind stream" (sems-rgyud) may be understood as a stream of succeeding moments,[19] within a lifetime, but also in-between lifetimes. The 14th Dalai Lama holds it to be a continuum of consciousness, extending over succeeding lifetimes, though without a self or soul.[[[Wikipedia:Citing_sources|
See also
[edit]- Antahkarana
- Astral body
- Astral projection
- Divine illumination
- Divine spark
- Dream yoga
- Energy being
- Etheric body
- Illusory body
- Inner space
- Lucid dream
- Luminous mind
- Maya
- Mental body
- Mental world
- Metacognition
- Metempsychosis
- Mindfulness
- Mind-wandering
- Personal identity
- Rainbow body
- Reincarnation
- Samsara
- Stream of consciousness
- Subtle body
- Svabhava
- Trikaya
- Yoga nidra
Notes
[edit]- ^ Compare the analogies in the Milinda Panha.
References
[edit]Citations
[edit]- ^ Karunamuni 2015.
- [[[Wikipedia:Citing_sources|
- ^ Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 196. Princeton University Press, Nov 24, 2013.
- ^ Keown 2003, p. 62.
- ^ Kyimo 2007, p. 118.
- ^ Panjvani 2013, p. 181.
- ^ Waldron n.d.
- ^ Waldron 2003, p. 178.
- ^ a b Lusthaus 2002, p. 473.
- ^ a b Anon n.d., entry for citta.
- ^ Anon n.d., entry for santana.
- ^ Berzin n.d.
- ^ Tsadra Foundation Research Department 2021.
- ^ Lusthaus 2014, p. 7.
- ^ Davids 1903.
- ^ Lusthaus n.d.
- ^ Sharma 1985.
- ^ Dunne 2004, p. 1.
- ^ Wangyal 2002, p. 82.
- [[[Wikipedia:Citing_sources|
Works cited
[edit]- Anon (n.d.). "Glossary of Buddhist and Western Terms for the Practice of Buddhist Yoga". DharmaFellowship.org. Dharma Fellowship. Retrieved 13 December 2007.
- Berzin, Alexander (n.d.). "Making Sense of Tantra". StudyBuddhism.com. Retrieved 29 November 2021.
- Bodhi, Bhikkhu (1999). The Noble Eightfold Path: The Way to the End of Suffering (PDF) (Access to Insight ed.). Buddhist Publication Society.
- Dalai Lama (1997). Healing Anger: The Power of Patience from a Buddhist Perspective. Translated by Geshe Thupten Jinpa. Snow Lion Publications.
- Davids, C.A.F. Rhys (1903). "The Soul-Theory in Buddhism". The Journal of the Royal Asiatic Society of Great Britain and Ireland: 587-588. doi:10.1017/S0035869X00030902. S2CID 162761652. Retrieved 1 February 2009.
- Dunne, John D. (2004). Foundations of Dharmakirti's Philosophy. Wisdom Publications. ISBN 978-0-86171-184-0.
- Karunamuni, N.D. (12 May 2015). "The Five-Aggregate Model of the Mind". SAGE Open. 5 (2). doi:10.1177/2158244015583860.
- Keown, Damien, ed. (2003). A Dictionary of Buddhism. Oxford: Oxford University Press. ISBN 0-19-860560-9.
- Kyimo (2007). The Easy Buddha. Paragon Publishing.
- Lusthaus, Dan (2002). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Psychology Press. ISBN 978-0-7007-1186-4.
- Lusthaus, Dan (2014). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Routledge.
- Lusthaus, Dan (n.d.). "What is and isn't Yogacara". Archived from the original on 31 March 2010. Retrieved 12 January 2016.
- Panjvani, Cyrus (2013). Buddhism: A Philosophical Approach. Broadview Press.
- Sharma, Ramesh Kumar (1985). "Dharmakirta On The Existence of Other Minds". Journal of Indian Philosophy. 13: 55-71. doi:10.1007/BF00208527. S2CID 170313612.
- Tsadra Foundation Research Department (30 May 2021). "thugs rgyud". Dharma Dictionary. Tsadra Foundation. Retrieved 29 November 2021.
- Waldron, William S. (2003). "Common Ground, Common Cause: Buddhism and Science on the Afflictions of Identity". In Wallace, B. Alan (ed.). Buddhism & Science: Breaking New Ground. New York: Columbia University Press. ISBN 0-231-12335-3.
- Waldron, William S. (n.d.). "Buddhist Steps to an Ecology of Mind: Thinking about 'Thoughts without a Thinker'". PurifyMind.com. Archived from the original on 23 December 2007. Retrieved 1 November 2007.
- Wangyal, Tenzin (2002). Healing with Form, Energy, and Light. Ithaca, New York: Snow Lion Publications. ISBN 1-55939-176-6.
Further reading
[edit]- Waldron, William S. (1995). "How Innovative is the Alayavijnana? The alayavijnana in the context of canonical and Abhidharma vijnana theory" (PDF). GampoAbbey.org. Archived from the original (PDF) on 14 August 2012.
- Welwood, John (2000). "The Play of the Mind: Form, Emptiness, and Beyond". PurifyMind.com. Retrieved 13 January 2007.
- Mindstream article at Internet Archive by Beauford. A. Stenberg Source: https://archive.org/details/mindstream-1 (accessed: Thursday September 21, 2023)
External links
[edit]
- Rebirth: what happens to the body and mind at death?, a talk by Thubten Chodron
- Reincarnation, a talk by 14th Dalai Lama