Abstract

This thesis has three objectives; to study of two five consciousness in Theravada Buddhist scripture, to study insight meditation in Theravada Buddhist scripture and to study of contemplation on two five-consciousness in insight development practice. Clarified data are taken from the Theravada Buddhist scriptures and other related documents, then composed, summarized, analyzed, explained in details, corrected and verified by Buddhist scholars. From the study it found that;

Two five-consciousness (Davipañcaviññaṇacitta) was a resultant  consciousness (Vipāka) which functioned as knower of mental objects from five doors of consciousness. This resultant consciousness was the consequence of past actions which had two types; unwholesome and wholesome, therefore the result of actions also had two types; unwholesome results and wholesome results. Eye consciousness had two types; 1) eye-consciousness with wholesome results, 2) eye-consciousness with unwholesome results.  Other five consciousness were also the same. To see the good things through eye-consciousness is wholesome consciousness result, in turn experiencing through eye door such as dirty or dissatisfactory scene was unwholesome result.  However, this result consciousness followed its nature; rising and falling, therefore all are impermanent, changing in every second that consciousness experienced seeing, smelling, taste and touching, all are results of actions.

                 Vipassanā meditation was a way of wisdom development for the purpose of realizing the true nature of five aggregates or name and forms (Nāma and rūpa) as impermanences, unsatisfactory and non-self, not being, not personality, not me and mine and uncontralable.  It means that having completed the practice of insight development one with full mindfulness and awareness will realize the true nature of five aggregates; materiality, feeling, perception, mental formations and consciousness which are appearing as they really are.  In the case of contemplating on observing two five-consciousness, the both of  unwholesome and wholesome consciousness included with consciousness (Viññāṇa) were objects of contemplation in order to realize non-self of all formations which was able to abandon view derangement on self-attachment.

                 Contemplating on consciousness aggregates started from observing the concrete formations until reaching the abstract, that is to say, consciousness aggregates, practitioners can see the cause of rise and fall of two five-consciousness;  ignorance (Avijjā), craving (Taṇhā) actions (Kamma), name and forms (Nāma and rūpa) and the rise of consciousness .  The true nature of all formations will appear as they are.  Then insight development will go in advance by following principle of seven stages of purity (Visuddhi) and nine insight knowledge.  When there was complete attaining the state of purity; insight meditators will clealy see the two five- consciousness as impermanence, dissatisfactory and non-self, not being, not personality, not me, not mine and out of concrol, his mind will withdraw from passion of five consciousness; eye-consciousness, ear-consciousness, tongue-consciousness etc. leading forward to enlightenment. He abandons five aggregates attachment which was the end of all suffering that is Nibbāna in  Buddhism.

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