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В продолжение тем:

http://buddhist.ru/board/showthread.php?t=1580
http://buddhist.ru/board/showthread.php?s=&threadid=1575
http://dhamma.ru/oldforum/viewthread.php-FID=5&TID=1330.htm

Хорошая статья по терминам "винняна" и "пання"

Two types of saving knowledge in the Paali suttas

By Donald K. Swearer

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-PHIL/donald.htm

Эти явления тесно связаны:

Discernment

As he was sitting there, he said to Ven. Sariputta, "Friend, 'One of poor discernment, one of poor discernment': Thus is it said. To what extent is one said to be 'one of poor discernment'?"

"'One doesn't discern, one doesn't discern': Thus, friend, one is said to be 'one of poor discernment.' And what doesn't one discern? One doesn't discern, 'This is stress.' One doesn't discern, 'This is the origination of stress.' One doesn't discern, 'This is the cessation of stress.' One doesn't discern, 'This is the practice leading to the cessation of stress.' 'One doesn't discern, one doesn't discern': Thus one is said to be 'one of poor discernment.'"

Saying, "Very good, friend," Ven. Maha Kotthita — delighting in & approving of Ven. Sariputta's statement — asked him a further question: "Discerning, discerning': Thus is it said. To what extent, friend, is one said to be 'discerning'?"

"'One discerns, one discerns': Thus, friend, one is said to be 'discerning.' And what does one discern? One discerns, 'This is stress.' One discerns, 'This is the origination of stress.' One discerns, 'This is the cessation of stress.' One discerns, 'This is the practice leading to the cessation of stress.' 'One discerns, one discerns': Thus one is said to be 'discerning.'"

Consciousness

"'Consciousness, consciousness': Thus is it said. To what extent, friend, is it said to be 'consciousness'?"

"'It cognizes, it cognizes': Thus, friend, it is said to be 'consciousness.' And what does it cognize? It cognizes 'pleasant.' It cognizes 'painful.' It cognizes 'neither painful nor pleasant.' 'It cognizes, it cognizes': Thus it is said to be 'consciousness.'"

"Discernment & consciousness, friend: Are these qualities conjoined or disjoined? Is it possible, having separated them one from the other, to delineate the difference between them?"

"Discernment & consciousness are conjoined, friend, not disjoined. It's not possible, having separated them one from the other, to delineate the difference between them. For what one discerns, that one cognizes. What one cognizes, that one discerns. Therefore these qualities are conjoined, not disjoined, and it is not possible, having separated them one from another, to delineate the difference between them."

"Discernment & consciousness, friend: What is the difference between these qualities that are conjoined, not disjoined?"

"Discernment & consciousness, friend: Of these qualities that are conjoined, not disjoined, discernment is to be developed, consciousness is to be fully comprehended."

http://www.accesstoinsight.org/tipitaka/mn/mn.043.than.html

[Кусярон]

С одной стороны, разнообразие значений слова "сознание" примерно соответствует разнообразию значений слова "винняна":
http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:1446.pali
http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:1470.pali
http://slovari.yandex.ru/dict/ushakov/article/ushakov/18-1/us435911.htm?text=%D1%81%D0%BE%D0%B7%D0%BD%D0%B0%D0%BD%D0%B8%D0%B5&stpar3=1.4
http://slovari.yandex.ru/dict/brokminor/article/37/37128.html?text=%D1%81%D0%BE%D0%B7%D0%BD%D0%B0%D0%BD%D0%B8%D0%B5&stpar3=1.5

С другой стороны, когда речь идет о винняне, как предпосылке пхаса (контакта) наряду с органом восприятия и воспринимаемым предметом, слово "сознание" может из-за широты значений может запутывать.

Возможно, тут лучше переводить "винняна" как "восприятие" или "способность к восприятию"?

Соответственно, чаккху винняна - зрительное восприятие, мано винняна - умственное восприятие и т.д.

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В широком смысле "восприятие" - очень широкое и размытое понятие.

А в узком смысле оно близко к распознаванию, "сання".

ВОСПРИЯТИЕ, восприятия, ср. (псих.). Узнавание предметов и явлений внешнего мира (путем переработки центральной нервной системой раздражении от внешней среды).

http://dic.academic.ru/dic.nsf/ushakov/764618

Восприятие
        сложная система процессов приёма и преобразования информации, обеспечивающая организму отражение объективной реальности и ориентировку в окружающем мире. В. вместе с Ощущением выступает как отправной пункт процесса познания, доставляющий ему исходный чувственный материал. Будучи необходимым условием процесса познания, В. в этом процессе всегда так или иначе опосредуется деятельностью мышления (См. Мышление) и проверяется практикой (См. Практика). Вне такого опосредования и проверки В. может выступать источником как истинного знания, так и заблуждения, Иллюзии (подробнее см. Теория познания).
         К числу процессов В. относятся: обнаружение объекта в воспринимаемом поле; различение отдельных признаков в объекте; выделение в объекте информативного содержания, адекватного цели действия; ознакомление с выделенным содержанием и формирование образа (или «оперативной единицы» В.).

http://dic.academic.ru/dic.nsf/bse/76032/%D0%92%D0%BE%D1%81%D0%BF%D1%80%D0%B8%D1%8F%D1%82%D0%B8%D0%B5

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МН 43:

"'Consciousness, consciousness': Thus is it said. To what extent, friend, is it said to be 'consciousness'?"

"'It cognizes, it cognizes': Thus, friend, it is said to be 'consciousness.' And what does it cognize? It cognizes 'pleasant.' It cognizes 'painful.' It cognizes 'neither painful nor pleasant.' 'It cognizes, it cognizes': Thus it is said to be 'consciousness.'"

СН 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.

Из примечания Бхиккху Бодхи к этому отрывку из СН 22.79:

Usually in the suttas viññāṇa is presented simply as the basic awareness of an object through one of the sense bases, i.e., as bare "consciousness of" rather than as a discriminative capacity. A parallel treatment of viññāṇa at MN I 292,26-29 defines it through its ability to cognize the three types of feelings (pleasant, painful, neutral); this just shifts the problem to that of distinguishing between viññāṇa and vedanā. Hamilton discusses the problem posed by these passages (Identity and Experience, pp. 53-55, 92-93). She offers the helpful suggestion that although viññāṇa is here defined in a way that encroaches upon the domain of saññā, we should understand that saññā does the actual discrimination (of objects at all five senses) while viññāṇa "is the awareness by which we experience every stage of the cognitive process, including the process of discriminating" (p. 92).

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Руперт Гетин пишет в статье
"THE FIVE KHANDHAS: THEIR THEATMENT IN THE NIKAYAS AND EARLY ABHIDHAMMA":

In many nikāya passages viññāṇa is apparently used generally to characterise the fact of self-awareness of self-consciousness. An interesting section of the Mahāvedalla-sutta is devoted to a discussion of the nature of the relationship between viññāṇa, vedanā and saññā. Viññāṇa is here characterised as discriminating (vijānāti) the three feelings, vedana as feeling (vedeti) the three feelings, and saññā as noting (sañjānāti) yellow, blue, etc. The passage then goes on to say that these three states (dhammas) should be considered closely connected (saṃsaṭṭha) since "what one feels, that one notes; what one notes, that one discriminates". Thus vedanā, saññā and viññāṇa are here apparently viewed as operating together as different aspects of the process of being aware of a particular object of consciousness. Viññāṇa can perhaps best be characterised as awareness or consciousness of things in relation to each other; this seems to relate both the notion of self awareness and that of discriminating various objects.

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Питер Харви пишет:

(I.6) The main Buddhist analysis of personality is that it consists of the five khandhas, 'groups', or upādāna-kkhandhas, 'groups of grasping'. These are five groups of processes that we normally grasp at as 'I' or 'me'. They can, thus, loosely be described as the 'personality-factors' (and they will be referred to in this way in this work). The five are:

i) rūpa: '(material) form', meaning the body;
ii) vedanā: 'feeling', the hedonic tone of any experience, its aspect as being pleasant, unpleasant, or neutral;
iii) saññā: 'cognition', that which recognizes, classifies and iterprets objects of the senses and mind;
iv) the saṅkhāras: a number of 'consctructing activities', of which the typical one is cetanā[/i], or volition; others include such things as emotional states and attention;
v) viññāṇa: generally translated by the rather vague term 'consciousness', but, as argued in chapter 9, better seen as 'discernment': sensory or mental awareness which discerns the pasic perts/aspects of its object.

http://books.google.com/books?id=1azdAAAAQBAJ&pg=PA4
Глава 9:
http://books.google.com/books?id=1azdAAAAQBAJ&pg=PA138

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Из "Вопросов Милинды" в переводе Парибка:

 Царь молвил: «Почтенный Нагасена, каково свойство сознания?»— «Свойство сознания — сознавать, государь».— «Приведи пример».— «Например, государь, городской страж, сидя на главной городской площади, видит человека, приближающегося с востока, видит человека, приближающегося с юга, видит человека, приближающегося с запада, видит человека, приближающегося с севера. Вот точно так же, государь, то зримое, которое человек видит зрением, он осознает сознанием; тот звук, который он слышит слухом, он осознает сознанием; тот запах, который он чует обонянием, он осознает сознанием; тот вкус, который он вкушает языком, он распознает сознанием; то осязаемое, которое он осязает осязанием, он осознает сознанием; ту дхарму, которую он осознает умом, он осознает сознанием 21. Вот так, государь, свойство сознания — сознавать».— «Прекрасно, почтенный Нагасена».

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Питер Харви пишет:

Viññāṇa (Skt vijñāna), '(discriminative) consciousness'. This includes both the basic awareness of a sensory or mental object, and the discrimination of its aspects or parts, which are actually recognized by saññā. One might thus also see it as perceptual 'discernment'.

https://books.google.com/books?id=8XAgAwAAQBAJ&pg=PA57

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Заметка Сергея О. по поводу значения этого термина:

http://board.buddhist.ru/entry.php?b=114

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