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Attention! Impure Dhamma on site [https://puredhamma.net]

Attention! Impure Dhamma on site https://puredhamma.net
by Lal A. Pinnaduwage promotes distorted teachings on Vinnana, Citta, Nibbana and the way of liberation.
1.The author suggests that the citta, especially the radiant citta, is the true essence of the being. That the purpose of the being is to free the citta from the material (kama) subtle (rupa) and formless (arupa) bodies. The formless body in this case is traces of the material, the impression of past pollution with matter. Thus, we are dealing with the ancient pre-Buddhist teachings of Dvaita Vedanta, where the atta or jiva would be untied from “bad matter” and becomes free. it is a dualistic teaching that existed even in the days of Buddha and before him. It was also professed by the Jains, believing that the jiva is one thing, and the body is another. And so, jiva, in the teachings of Lal A. is citta, which, being involved in material life, begins to produce a polluted consciousness - vinyana. In fact, Buddha explicitly and unequivocally rejected the idea that Citta is some primordially pure and unconditioned mind. In the Brahmajala Sutta, the Buddha lists one of these wrong views: The body, the five senses are not eternal, but what is called mano, vinnana or citta - is stable, will be forever. also the Buddha said that it is difficult to detach from what we call citta, mano, vinyana. Better to cling to a body that lasts up to a hundred years. and that which is called citta, mano, vinyana, every moment fades away as one and arises as another. thus citta also arises and fades away, is impermanent and conditioned. Citta is also listed in one of the suttas as conditioned by nama-rupa. thus citta is synonymous with vinyana. Chitta is also conditioned by nama-rupa. and with the cessation of nama-rupa, the citta ceases. The sutta I am talking about lists the conditions for the emergence of the four foundations of awareness. Nourishment is for the body, contact for vedana, name-and-form for citta, and attention to images for dhammas. The necessary condition for the emergence of citta as an object of the 3rd satipatthana is shown in a twofold way. And from the Mahasatipatthana sutta we see that the citta considered in the third basis of awareness can be both gross and cleansed of all defilements, that is, the citta of the arahant. Anyone who wishes can read the Mahasatipatthana Sutta and make sure that the citta, which is said to be conditioned by nama-rupa, can be of all types, including the arahant citta, the citta above which there is no state. Thus, we see that the Buddha lists the citta along with mano and vinyana. he describes them as synonymous. Citta is also impermanent, one should not cling to it, and even more so it is not a jiva or atman, which must be freed from body and matter. And the citta in the third satipatthana summarizes any citta, both polluted / gross and sublime / subtle. That is, the citta of the arahant and the citta that experiencing nibbana.

2.Further, the Author, preaching adhamma, says that vinyana is a polluted mind. But then it is not clear why the Yamaka and Anurudha Sutta analyze all five aggregates as to whether they are Tathagata or Arahant. If the Arahant does not have a polluted or ignorant mind, then why is an analysis of his aggregates, in which the vinyanakhandha is present, is carried out for identification with the personality? The author uses primitive linguistic methods. He says that Vi is a particle of denial, and Nyana is knowledge. Therefore, says the author, Vinnana is Non-Knowledge. Although the Buddha himself says that Vinnaya knows, this is why she is called Vinnyana. Vinnana is found in the ancient Brahmin texts and is described as Vi - the highest, Nnyana - knowledge. And it is equated with Brahman itself. Thus, Vinyana is a concept borrowed by the Buddha about a transcendent, highest, subtlest consciousness. This consciousness Buddha places in his scheme of dependent arising. Shows the conditioned nature of Vinnyana. In this way the Buddha destroys the teachings of the Atman, Brahman and Jiva that are contemporary to him.
But our author, preaching Adhamma, managed to do the opposite, and declared vinnana to be an ignorant consciousness, thus the Buddha also has an ignorant, polluted consciousness. In another sutta, the Buddha describes two types of aggregates. with clinging and without clinging. Without clinging, these are the aggregates of the arahant. So why does the Author, Lal A. say that the arahant does not have the vinnana aggregate? Once the Buddha said that even an arahant has it. And in the Yayamaka Sutta it is described that only the aggregates fade away when Arahant’s death - among which the vinyana is also listed.

3.And so, we come to the third heresy, which the respected Author preaches on his graphomaniac Adhamma website. This is his explanation of Nibbana. Nibbana, according to the author, is the purest liberation of citta from the body, from rupa and from all forms of incarnation in 31 worlds. This state can be experienced in nirodha-samapati. Nirodha-samapati, according to the author, is a kind of experience. but one in which there are no experiences of this world. In fact, the author invented the 32nd world in which the citta of arahants lands. And this world he called Nibbana. No wonder, this is what the Jains taught. Mahasidh, according to the teachings of the Jains, is a jiva who severed all karmic ties with gross and subtle bodies and left the cycle of birth in all samsaric worlds. Mahasidhis enter a special world of sidhas, where they are omniscient, omnipotent and free. Nothing new. The old adhamma in a new way. it is not so important whether there will be 31 the world of rebirth or 32. these are all forms, transformations - the flow of citta, the flow of consciousness. there is a stream of citta, cetasika and rupa. the interruption of this stream of arising is nibbana. it is the interruption of the thread that guarantees that this thread does not fall back into 31 worlds, that nothing happens to this thread. Want to keep your cup from breaking? - crush it, make it dust, scatter it to the wind. And this cup will become “eternal”. Nothing will ever happen to the cup again. that 100 percent and always. I give a guarantee. Instead, we were offered the same story again - there is a dirty stream, but there is also a thin, clean stream. It is necessary to separate the clean from the dirty. Or rather, to separate the stream from what pollutes it. And then the flow will become eternal, pure and free. But unfortunately the citta - both subtle and gross - is conditioned by Nama-Rupa. And with the cessation of Nama-Rupa, the citta ceases. I want to warn everyone who comes to this site to be careful! Don’t be fooled. This is not pure Dhamma. This is unfortunately Adhamma. The Buddha’s teaching is harsh. but we have the right to know the harsh truth. We must have the right to choose between samsara with its imperfections and extinction, with its peace and cessation. Perhaps someone is scared and will choose honestly samsara. But most, I am sure, will choose Nibbana and be able to attain it, since they will not be deceived into account of its nature. It is very important to know the true nature of aggregates, citta, nibbana, anatta, etc. Self-belief, eternalism, is what keeps us from attaining the fruit of Sotapana, not to mention the higher fruits. The truth is that everything that is subject to arising is also subject to cessation! It is this knowledge that will help you gain the eye of Dhamma, the eye of wisdom.

May all will be happy and acquire the eye of Dhamma, saddhu, saddhu, saddhu.

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@Nikolas how about abhidhamma? What is your take?

@Joe.C

I think that the Abhidhamma, despite some inaccuracies and renamed terms, contains all the basic teachings of the Buddha - 4 noble truths, three characteristics, dependent arising, five worlds, karma, nibbana. All the basic teachings are there. Moreover, the tradition explains many places, shows practical ways of implementing certain teachings. Do not forget that the teachings of the abhidhamma and visudhimagga are implemented in practice in the schools of meditation Pa Auk, Mahasi, Lady Sayadaw. This is not a dead bookish knowledge, but a living one, tested by experience. In other words, the practitioners of these teachings did not see the discrepancy between the meditative experience and these teachings. The Buddha advised one to approach Vipassana practitioners in order to understand Vipassana. and so is samatha. It is the rejection of tradition that leads to endless doubts and is realized in teachings such as those I wrote about here. that is, leads to adhamma

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How can a complete teaching contain any inaccuracies? This is totally contradict the:

  1. Maha parinibbana sutta: no secret teaching
  2. Dn 29: dhamma is complete and not lacking.
  3. svakkhato bhagavata dhammo (Teaching of Buddha is clear and concise, no need commentaries).

Since you brought out Vinnana. In sutta, there are only 6. But abhidhamma has more. Have you investigated why?

Teaching of buddha can be practiced here and now. Abhidhamma needs to wait and put our the faith into it until the death. Have you investigated as well?

I’ll let you investigate further. Good luck, make sure you choose wisely.

@Joe.C

This is of course offtopic here, so it’s better not to continue the argument. I believe that the “terrible distortions in the Abhidhamma” are far-fetched. Abhidhamma in the Pa Auk centers is excellently applied in practice. There are also only 6 consciousnesses in Abhidhamma. the consciousness of manas is distinguished separately, but it is not called vinyana. But even in the suttas, manas is presented as an analogue of consciousness. Manas is essentially bhavanga consciousness. Bhavanga knows his object. Bhavanga is the mano-vinyana cognizing the object of past karma. These are what I call renamed concepts. Yes, both in the suttas and in the abhidhamma, the six vinnanas arise from the presence of the latent consciousness of manas, an object and sensory support. their interaction gives rise to vignana. How do you explain the fact that vignana appears as if out of nowhere? Is it generated by the matter of the eye and visible form? And so, Abhidhamma renames some concepts, but in fact introduces nothing absolutely new. It only clarifies, details, re-qualifies. There are indeed different classifications of chittas in the abhidhamma. But these are not consciousnesses separate from the 6 vinnyans, but the states of the same consciousness that arises through the six sensory doors. I think Buddha would praise the compilers and practitioners of the Abhidhamma

Hi Nikolas,

You might be pleased to note that promoting these ideas is disallowed on the Forum. See: Frequently asked questions (FAQ) - #18 by faujidoc1 where I think that ‘Anicca doesn’t mean impermanence’ is a reference to those teachings.

Q15 But, But, But… I know about these secret teachings and I want to share them with everyone! They have been hidden for so long!
A : How likely is that? Generally such views blithely reject well-established facts. Ideas that there are ‘Secret Teachings’, ‘Hidden Manuscripts’, ‘conspiracies of the clergy’ etc always turn out to be delusional on close examination. Such views seem like an innocuous theory, but they often aim at creating a nationalist, sectarian fundamentalism.

Anyone advocating extremist or conspiracy theory views will be warned, and if they persist, banned. Examples of such views include ‘The Buddha was born in Sri Lanka’, ‘Anicca doesn’t mean impermanence’, ‘The original Pali manuscripts at Aluvihara exist’, ‘Chinese texts are all Mahayana’, ‘Mahayana texts are fake’ etc. We treat views that go against mainstream science such as ‘Climate change is not real’, ‘COVID is just the flu’ etc, in exactly the same way.

Ven Dhammanando wrote a commentary on another Forum that may be of interest to you: The teachings of Ven. Waharaka Abhayaratanalankara Thero - Page 4 - Dhamma Wheel Buddhist Forum

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Hi Nikolas,

Thanks for your contribution! If I may make a couple of suggestions.

While I agree with most of the things you are saying, you would convey your message more effectively if you were to tone down the language. It sounds hysterical, and many people would dismiss it on those grounds alone. As pointed out by Mike, the teachings of this group are already banned from this site, we are well aware of them.

I’d also recommend that you use the standard international spelling for Romanized Pali. For example, you have vinnaya, vinnana, vinyana, vinnyana, and vignana. If the redactors of the Pali canon can take the time and care to spell it consistently as viññāṇa, so can you.

One of the bases for the confusions promoted by the Waharaka group is that they mix up Romanized Sinhalese for Romanized Pali. Using the consistent and correct spelling helps to make sure your message is unambiguous, and it helps our community understand what you are trying to say.

Finally, may I encourage you to take more care with your writing, especially in the use of paragraphs. Carefully structured writing invites the reader in, and is considerate of their time and attention. Slow it down and check it over; good writing takes time.

Thank you for this, it’s an important point, and one that is all too often overlooked. There are plenty of Buddhist teachers who mis-explain vi- in this context as “separative”. But clearly in the Upanishadic tradition it referred to “higher” consciousness as being one with Brahma, and vi- is explained in their commentaries as “infinite”.

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@sujato
Hello, Bhante. I did not plan to post this message here, since I initially answered on the DhammaWeel site. Therefore, my text is not grounded and does not correspond to the academic standards of this forum. Perhaps the following my posts will be the same quality. For many reasons. 1. I use the smartphone - it imposes technical limitations. 2. Just, unfortunately, I do not speak English enough - I do a machine translation, after which I correct the resulting text. 3. I have no scenario for the Pali words. One of my goals was a little glance to push the author to reveal his views, as he didn’t quite clearly express them.

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As this topic has been brought up before including in
Bhava and jati, puredhamma, and Bhante Sujato has responded here as well, I am closing this thread.

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