The following quotes talk about consciousness. Through relishing, intending or having underlying tendencies, consciousness would grow, increase, mature, land, establish.

What does growth, increase, maturing, landing and establishing of consciousness mean in this case?

Are these simply different ways of talking about craving and clinging?

Or is there another interpretation?

When it comes to relishing, it sounds like the craving and clinging of sensual pleasures (kama) based on sensations that are cognized (based on SN 22.79's statement that consciousness is that which cognizes).

When it comes to intending, it sounds like the craving and clinging of becoming (bhava) based on mental ideas that are cognized (based on SN 22.79's statement that consciousness is that which cognizes).

From SN 22.53:

As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

And the same applies to other aggregates apart from form.

From SN 12.38:

“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

When this support exists, consciousness becomes established.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.

As an additional reference from SN 22.79:

“And why, bhikkhus, do you call it consciousness? ‘It cognizes, ’ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. ‘It cognizes,’ bhikkhus, therefore it is called consciousness.

1 Answer 1


I think that what you quoted is the converse of SN 12.64 -- which describes how consciousness doesn't grow or become established, i.e. as a result of not "landing".

I guess an analogy is if you have a seed or seedling which lands somewhere then its roots become involved and it grows -- or, it is doesn't land, then it doesn't.

Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?” “On the western wall, sir.” “If there was no western wall, where would it land?” “On the ground, sir.” “If there was no ground, where would it land?” “In water, sir.” “If there was no water, where would it land?” “It wouldn’t land, sir.” “In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …

I think I agree with what you said, i.e. that you attach to what's cognized, make plans based on whats's cognized.

But perhaps it's saying the converse too, i.e. that when attaching (or on attaching) to something then the consciousness lands there and evolves -- e.g. glimpse something, feel attracted, then gaze at it, further resolve details of it and fit those into the idea of what's attractive, etc.

I think that's called "grasping signs" -- I don't know the best example of that, but one is e.g. SN 35.235

You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.
Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.

For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya

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