![]() The Theravadin Anguttara Nikaya Atthakatha commentary identifies the luminous mind as the bhavanga, the "ground of becoming" or "latent dynamic continuum", which is the most fundamental level of mental functioning in the Theravada Abhidhammic scheme. doubt is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. So too, bhikkhus, there are these five corruptions of the mind ( cittassa), corrupted by which the mind is neither malleable nor wieldy nor radiant ( pabhassaraṃ) but brittle and not rightly concentrated for the destruction of the taints. He cites a common passage which notes that the mind with the five hindrances is not considered radiant and thus it makes sense to say that a mind in jhana, which does not have the five hindrances, can be said to be radiant: Īccording to Bhikkhu Brahmāli, the references to luminosity in the Brahmanimantaṇika-sutta refers to states of samadhi known only to ariyas (noble ones), while the pabhassaracitta of Anguttara Nikaya (A.I.8-10) is a reference to the mind in jhana. Whatever the case, according to Analayo, the passage refers to "the cessation mode of dependent arising, according to which name-and-form cease with the cessation of consciousness". ![]() ![]() Īnalayo mentions that parallel recensions of this sutra in other languages such as Sanskrit and Tibetan do not mention luminosity ( pabhaṃ) and even the various Pali editions do not agree that this verse mentions luminosity, sometimes using pahaṃ ("given up") instead of pabhaṃ. Consciousness ceasing, the remainder also ceases. The Dīrgha-āgama sutra states:Ĭonsciousness that is invisible, Infinite, and luminous of its own: This ceasing, the four elements cease, Coarse and subtle, pretty and ugly cease. The Kevaḍḍha-sutta and its parallel in the Dharmaguptaka Dīrgha-āgama meanwhile, does have a statement spoken by the Buddha which mentions luminous consciousness. The Chinese parallel to the Brahmanimantaṇika-sutta has the term used by Baka Brahma. There is disagreement among the various editions of the Pāli Canon as to whom the statement is spoken by, and in some editions it seems as if it is spoken not by the Buddha but by the deva Baka Brahma in a debate with the Buddha. The Brahmanimantaṇika-sutta describes an “invisible consciousness” (viññāṇaṃ anidassanaṃ) that is "infinite” (anantaṃ), and “luminous in every way” (sabbato pabhaṃ). Īnother mention of a similar term in the Pali discourses occurs in the Brahmanimantaṇika-sutta of the Majjhima-nikāya and in the Kevaḍḍha-sutta of the Dīgha-nikāya, the latter has a parallel in a Dharmaguptaka collection surviving in Chinese translation. Ī parallel passage can be found in the Śāriputrābhidharma, an Abhidharma treatise possibly of the Dharmaguptaka tradition. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that - for the well-instructed disciple of the noble ones - there is development of the mind. And it is freed from incoming defilements. The Pali Anguttara Nikaya (A.I.8-10) states: Analayo sees this difference due to the propensity of the reciters of the Theravada canon to prefer fire and light imagery. The Chinese parallel to this text does not describe equanimity as luminous. The Pali Dhātuvibhaṅga-sutta uses the metaphor of refining gold to describe equanimity reached through meditation, which is said to be "pure, bright, soft, workable, and luminous". Īccording to Analayo, the Upakkilesa-sutta and its parallels mention that the presence of defilements "results in a loss of whatever inner light or luminescence (obhāsa) had been experienced during meditation". In the Saṅgīti-sutta for example, it relates to the attainment of samadhi, where the perception of light ( āloka sañña) leads to a mind endowed with luminescence ( sappabhāsa). In the Early Buddhist Texts there are various mentions of luminosity or radiance which refer to the development of the mind in meditation. The luminosity of mind is of central importance in the philosophy and practice of the Buddhist tantras, Mahamudra, and Dzogchen. The later schools of the Mahayana identify it with bodhicitta and tathagatagarbha. ![]() The Theravada school identifies the "luminous mind" with the bhavanga, a concept first proposed in the Theravāda Abhidhamma. ![]() kwangmyōng) is also translated as "clear light" or "luminosity" in Tibetan Buddhist contexts or, " purity" in East Asian contexts. It is variously translated as "brightly shining mind", or "mind of clear light" while the related term luminosity (Skt. Luminous mind ( Skt: prabhāsvara-citta or ābhāsvara-citta, Pali: pabhassara citta Tib: འོད་གསལ་གྱི་སེམས་ ’od gsal gyi sems Ch: 光明心 guangmingxin Jpn: 光明心 kōmyōshin Kor: kwangmyŏngsim) is a Buddhist term which appears only rarely in the Pali Canon, but is common in the Mahayana sūtras and central to the Buddhist tantras. ![]()
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