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.