This is not about the topic “Anatta”. However, I try to explain my understanding about what we called “viññāṇa” since I see many arguments about it in this topic.
All we know about viññāṇa or the so-called consciousness is about objective consciousness. This kind of consciousness needs its object to function. Therefore, it is conditioned by its objects.
Look at DO, we can see that viññāṇa or the so-called consciousness is conditioned by saṅkhāras and also name-and-form. There will be six classes of consciousnesses that will rely on six doors to their objects. This objective consciousness depends on the body (rupa) and its object to function (since it is conditioned by name-and-form).
Whenever we talk about consciousness, we are talking about this conditional consciousness. If we pay attention to the “consciousness” that the Buddha rejected, it is this viññāṇa. However, the Buddha does not reject direct knowing (abhijānāti). He did not call this direct knowing as “viññāṇa”.
Since we do not know anything about this “direct knowing”, we will think that with the cessation of viññāṇa, we will be “unconscious”, or will no longer be able to know anything, and it is annihilation. Or there will be some undefiled objective consciousness left. Only the defilements ceased, not the viññāṇa.
If we actually achieved Jhanas, we will know about this kind of “direct knowing”. However, it is impossible to prove it to a skeptical person.
This direct knowing (abhijānāti) is a kind of “consciousness” because its function is also “knowing” or “recognizing”. However, it is not that objective consciousness (viññāṇa), so we can see the term “viññāṇa anidassana” in the Suttas. When earth, water, fire, and air find no footing and name-and-form fully come to cease, the objective consciousness (viññāṇa) will cease. That means when the senses of the body (earth, water, fire, and air) have no object (find no footing), viññāṇa is cut off from its objects; therefore, it ceases. What left is that “viññāṇa anidassana”. This is the hidden, invisible knowing that we do not know about, and it is what we called “direct knowing.” This “direct knowing” has no object since the object and subject is one. That is why it is called “direct knowing”. This “direct knowing” is not the viññāṇa that we know about since it does not depend on its objects.
That’s how I understand.