Anicca of Vinnana (all 6 consciousnesses)

Discussion
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Hello everyone, I’m wondering if anyone could share with me which suttas that help one see the impermance of all six consciousnesses?
Thank you in advance!

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At the moment MN137 comes to mind because I just listened to Ayya Vayama’s lovely talk on this sutta

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Look into the SN 12 chapter, the Nidana Samyutta. The suttas there all explain how consciousness arises and ceases, depending on conditions, each time from a slightly different perspective. The very definition of what consciousness is, i.e. the six classes of consciousness, is found here:

SN12.2:12.1: Katamañca, bhikkhave, viññāṇaṃ?
SN12.2:12.1: And what is consciousness?
SN12.2:12.2: Chayime, bhikkhave, viññāṇakāyā—
SN12.2:12.2: There are these six classes of consciousness.
SN12.2:12.3: cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
SN12.2:12.3: Eye, ear, nose, tongue, body, and mind consciousness.
SN12.2:12.4: Idaṃ vuccati, bhikkhave, viññāṇaṃ.
SN12.2:12.4: This is called consciousness.

Once this definition is given it applies everywhere where the term “consciousness” is used in such a doctrinal context.

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On the impermanence of consciousness, this paper can help (the subject is discussed).

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Thank you, all. I’ll look into those references. :slightly_smiling_face:

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Thanks!
:anjal: :anjal: :anjal:

What the Nikāyas Say and Do not Say about Nibbāna
by Bhikkhu Brahmāli
Buddhist Studies Review, Vol 26, No 1 (2009)

These Words should be set in Gold!

Abstract

The only way of moving towards consensus on the controversial subject of the nature of Nibbāna is by appealing to the sole source of authority common to practically all Buddhists: the Nikāyas/āgamas.

In the present paper I will first give an overview of the usage of the term Nibbāna in the Nikāyas.

I will then argue that, according to the Nikāyas, Nibbāna cannot be regarded as a self.

Next, I will point out that the Nikāyas do not see Nibbāna as a form of consciousness, including such exceptional kinds of consciousness as anidassana viññāṇa and appatiṭṭhita viññāṇa.

Nor can Nibbāna be regarded as equivalent to mind, or any particular state of mind.

In the final section I aim to show that the most reasonable interpretation of the Nikāyas is that final Nibbāna is no more than the cessation of the five khandhas.

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