The teachings of Ven. Waharaka Abhayaratanalankara Thero

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James Tan
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by James Tan » Tue Aug 14, 2018 10:50 pm

SarathW wrote:
Tue Aug 14, 2018 8:54 pm
Hi Jame
Where did you find the following definitions?
They sound like Lal's definitions.

Anicca – Inability to Maintain Anything
Anicca – Repeated Arising/Destruction
Anicca – Worthlessness of Worldly Things

Dukkha -- suffering
Anatta -- helplessness

:thinking:
Yes, those are from Lal definition , pure dhamma .

The problem is the definition of anatta .
And he doesn't understand thoroughly Buddhism history especially Chinese Buddhism history .
:reading:

justindesilva
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by justindesilva » Wed Aug 15, 2018 4:30 am

2600htz wrote:
Tue Aug 14, 2018 10:32 pm
Hello Lal:


4)While they are obviously connected, i don´t know if its true that understanding the characteristics of nature leads to fully understanding dependent origination ( i do believe understanding dependent origination leads to fully understanding the characteristics of nature, but not the other way around).

5)If that where true, why teach dependent origination?. If that where true, why people need meditation to get into the anagami or arahant stage?.
Does a person experiencing the cessation of perception and feeling gets his taints destroyed by seeing the characteristics of nature or dependent origination?.

6)If you can come up with a better analogy its welcome, but my take is like an aeroplane pilot: His knowledge of aerodinamics is equivalent to the knowledge of the characteristics of nature, but his knowledge of how to drive the plane is equivalent to the knowledge of dependent origination.


Hai 2600 htz.
My apologies for intervening. But I can see your genuine desires for answers re paticca samuppada and its connection with tri lakkana with examples.
So I wish to request downloading the book " Magic of the mind" by Katukurunde Nanananda thero. as it is a book that can answer such questions. It is available online.
( though I made a general request to this effect on this post , does not seem to have been noticed).
Ven. K. Nanananda thero was an aranyavasi and a marga phala labhi bikku.

Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal » Wed Aug 15, 2018 9:24 am

@justindesilva:
I did not see this comment from 2600htz that you quoted. Did it appear in a different forum?

However, Tilakkhana (anicca, dukkha, annata) are not separate from paticca samuppada. The Buddha described the same thing in many different ways. That is why he called himself a "Vibhajjavādi"; see, Subha Sutta (MN99).

"Yam piccam (yam pi iccam) na labhati tampi dukkham" in the Dhammacakkapavattana Sutta clearly states "icca" (tanha or asava) as the root. But how the dukkhakkhandha (whole mass of suffering) arises due to that is explained step-by-step in paticca samuppada. Doing (abhi) sankhara due to avijja leads to formation of vinnana or kamma bija (sankhara paccaya vinnana), which ends up in bhava, jati, and then jara, marana, etc (suffering) as I explained in a previous post on page 18 here on this forum (Aug. 13 posts).
-This also makes it clear that anicca is not just impermanence. Anicca comes from icca as can be seen from above (na icca).

I probably read the book " Magic of the mind" by Katukurunde Nanananda thero several years ago, but do not remember much about it. I recently read the "Nibbana - The Mind Stilled" series by him, which is a more recent publication. That is a good resource for Tipitaka references. However, he also did not understand vinnana, and without understanding vinnana, all these discussions are fruitless. Vinnana nirodha is Nibbana.

So, we should start by getting the basics right. Understanding key words like icca, anicca (na icca), vinnana, tanha, bhava, jati, is critical before one can start explaining deep suttas or explain the steps in paticca samuppada.
- One cannot do advanced calculus without understanding additions/subtractions first.

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by justindesilva » Wed Aug 15, 2018 10:02 am

@ Lal
It is in this post. For the post by 2600htz , pl. go back to " 19' back from the last.
As said vinnanna can be understood from several perspectives and one of which is by Dr. Senaka Ranasinghe , with quantum mechanics. I do not wish to discuss about it in this forum, as it does not refer to Tripitaka. But the fact that vinnana is an energy in the cosmos , is my conviction too. I take my que from Astronomy and geodesy .

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal » Wed Aug 15, 2018 11:07 am

@2600htz and justindesilva:
Sorry I missed it.

May be the word “automatically” needs to removed from my statement:” "It is true that Buddha Dhamma is Dependent Origination (DO), or Paticca Samuppada. But that is not separate from Tilakkhana (Characteristics of Nature: anicca, dukkha, anatta). Understanding one automatically leads to the understanding of the other."

Rather, I should have said that understanding of Tilakkhana (fruitless nature of striving to attain long-term happiness in this world AND that effort only leads to the mass of suffering or dukkhakkhandha) is intrinsically tied to understanding HOW that suffering arises via paticca samuppada (PS) steps.

Avijja is not knowing the anicca nature. We think that we can attain happiness by working hard, and that could be true in the short term. One can get a good job or build a nice house by working hard. But when one dies, one has to leave all that behind. Then one is reborn and does the same again, if one is fortunate enough to be reborn human.
- This “working hard” involves thinking (mano and vaci sankhara), planning (vaci sankhara), and actual doing things (kaya sankhara). Nothing wrong with that UNLESS one does dasa akusala in that process (killing, stealing, etc). Then those become abhisankhara, with the potential to bring future suffering. This is really the first step in PS.

When we do abhisankhara, that leads to DEFILED vinnana, or a defiled mindset. This is what creates kamma bija (kammic energy) that can bring kamma vipaka in the future. Making a defiled vinnana via “(abhi)sankhara paccaya vinnana” is like giving rise to a seed that can bring about a tree in the future when it is planted and is germinated.

This germination of a kamma seed happens at a future time (especially at death or more precisely at the cuti-patisandhi moment). At that time that vinnana, which may have been created even in a previous life), brings back a memory of that kamma (namarupa or nimitta in this case). That is the “vinnana paccaya namarupa in a PS cycle involving rebirth (uppatti PS).

Then it goes through a number of steps and grasps that bhava according to the kamma that was done. Those steps are “upadana paccaya bhava” and “bhava paccaya jati”. Now, if the kamma was, say, killing a human, that bhava or next existence could be in the niraya (hell), and then one will be born (jati) in hell. Then “jati paccaya jara, marana, soka, ..” happens until that kammic energy is exhausted.

But a critical point in these steps occurs at the “vedana paccaya tanha”, “tanha paccaya upadana” steps. When one gets that nimtta of a birth in the niraya appears at the moment of death, one WILL NOT grasp it if one has attained the Sotapanna stage. A Sotapanna's mind has grasped the truth of the "anicca nature" and has a higher level of panna (wisdom), so it WILL NOT grasp that nimitta. This is ahy Angulimala was able to attain the Arahanthood, even after killing almost 1000 people: those past kamma bija do not get to germinate.
But one needs to really understand what is meant by all these terms (vedana, tanha, upadana) in order to understand this process.

That cannot be done in a single post or even several posts. It takes an effort to read about them and understand them. That is the real vipassana or insight meditation.

Those who are interested should read the "https://puredhamma.net/paticca-samuppada/" section, which is of course inevitably linked to the “https://puredhamma.net/key-hidden-dhamm ... -anatta-2/” section. This will take some serious reading.

Another way is to go back and read this forum from sometime back. Then things could start to become clear. Buddha Dhamma can go very deep, but one MUST know the basics first.

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by justindesilva » Wed Aug 15, 2018 2:21 pm

Thank you Lal, I wish to note here that the basics of buddhism is in the 12 nidanas as far as I am concerned and the Maha nidana sutta ( DN 15 ) elaborates the details of those as in paticca samuppada with dukka and anatma . I wás fortunate to have associated with a former monk in burma , to have been introduced to DO and how to learn anicca , dukka , anatma ( way back in 1984). while working in a south pacific Island.
Further I noted that you have remarked that Ven. Katukurunde Nanananda thera does not know what vinnana is. Any body who has come across him says that he ( Born) in 1940) and becoming a bikku in his 20s after the university, has attained a state above sotapanna.
He had the abinna status of seeing things ahead , ( noticed by others) He knew the damma perfectly as many of my friends had visited him for advise on meditation.
It is not fair to demean the knowledge of such a bikku without proof. ( sorry to say this).

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal » Wed Aug 15, 2018 4:22 pm

justinsilva said:
Further I noted that you have remarked that Ven. Katukurunde Nanananda thera does not know what vinnana is.
I did not mean that in a derogatory way. My sincere apologies if it came that way. Sometimes I try to make a point and can be too direct. That is a flaw I have, and every day I ask forgiveness if I had inadvertently offended anyone (especially an Ariya upvada is a serious offense; it can block the Path to Nibbana). This is one drawback in participating in online discussions.

What I meant was that in reading his series on "Nibbana - The Mind Stilled", it is quite clear that he has freely admitted that he did not know what is meant by anidassana vinnana. For example, on p. 157 of Nibbana Sermon 7 (I printed the online version), he refers to a verse in the Brahmamanimanika sutta (MN 49) regarding vinnanam anidassanam and says: "This peculiar paragraph, listing thirteen concepts, seems to convey something deep about the non-manifestative consciousness..". This is just one statement that I just found. There were many statements in his series that made it clear to me he did not understand vinnana.

It is a tricky issue to discuss the writings of others, especially of bhikkhus. I do not like to get into debates with bhikkhus because I have high reverence for anyone wearing the yellow robe of the Buddha Sasana. I will bow down to any bhikkhu. However, we also have a responsibility to point out deficiencies when we see them. Otherwise, we cannot make progress, and run the risk of holding onto wrong views. No bhkkihu will intentionally distort Buddha Dhamma, but just because one is a bhikkhu (or even a senior bhikkhu) does not rule out that he could be stating something incorrectly (0fcourse without realizing it). In this particular case, he has admitted to not understanding anidassana vinnana.

By the way, to their credit many of the bhikkhus that are held in high -esteem today freely admit that they have not attained the Sotapanna stage. In a video recently posted here by SratahW, Ven. Sudassana admitted that he is not a Sotapanna yet. When I was in Sri Lanka couple of years ago, Ven. Henepola Gunratana (who wrote the book "Minduflness in Plain English") freely admitted that too. On the other hand, Waharaka Thero had stated that he had attained the Anagami stage, several years ago. I do not know whether Ven. Katukurunde Nanananda had a magga phala or not. As I said in the previous post, his Nibbana series is an excellent way to find references in the Tipitaka and I am grateful to him for that work.

If we cannot question the works of someone, do we not run the risk of following wrong Dhamma? To me, what is critically important is to try to understand the true Dhamma delivered by the Buddha. The only way to do that is to find CONSISTENT explanations. I would welcome anyone to criticize what I have written, and I will not be offended. However, since I have ample evidence that a consistent picture is available WITHIN the Tipitaka, I will not discuss any material outside the Tipitaka. There is no need to.

2600htz
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by 2600htz » Wed Aug 15, 2018 6:21 pm

Lal wrote:
Wed Aug 15, 2018 11:07 am
@2600htz and justindesilva:
Sorry I missed it.

May be the word “automatically” needs to removed from my statement:” "It is true that Buddha Dhamma is Dependent Origination (DO), or Paticca Samuppada. But that is not separate from Tilakkhana (Characteristics of Nature: anicca, dukkha, anatta). Understanding one automatically leads to the understanding of the other."

Rather, I should have said that understanding of Tilakkhana (fruitless nature of striving to attain long-term happiness in this world AND that effort only leads to the mass of suffering or dukkhakkhandha) is intrinsically tied to understanding HOW that suffering arises via paticca samuppada (PS) steps.

Avijja is not knowing the anicca nature. We think that we can attain happiness by working hard, and that could be true in the short term. One can get a good job or build a nice house by working hard. But when one dies, one has to leave all that behind. Then one is reborn and does the same again, if one is fortunate enough to be reborn human.
- This “working hard” involves thinking (mano and vaci sankhara), planning (vaci sankhara), and actual doing things (kaya sankhara). Nothing wrong with that UNLESS one does dasa akusala in that process (killing, stealing, etc). Then those become abhisankhara, with the potential to bring future suffering. This is really the first step in PS.

When we do abhisankhara, that leads to DEFILED vinnana, or a defiled mindset. This is what creates kamma bija (kammic energy) that can bring kamma vipaka in the future. Making a defiled vinnana via “(abhi)sankhara paccaya vinnana” is like giving rise to a seed that can bring about a tree in the future when it is planted and is germinated.

This germination of a kamma seed happens at a future time (especially at death or more precisely at the cuti-patisandhi moment). At that time that vinnana, which may have been created even in a previous life), brings back a memory of that kamma (namarupa or nimitta in this case). That is the “vinnana paccaya namarupa in a PS cycle involving rebirth (uppatti PS).

Then it goes through a number of steps and grasps that bhava according to the kamma that was done. Those steps are “upadana paccaya bhava” and “bhava paccaya jati”. Now, if the kamma was, say, killing a human, that bhava or next existence could be in the niraya (hell), and then one will be born (jati) in hell. Then “jati paccaya jara, marana, soka, ..” happens until that kammic energy is exhausted.

But a critical point in these steps occurs at the “vedana paccaya tanha”, “tanha paccaya upadana” steps. When one gets that nimtta of a birth in the niraya appears at the moment of death, one WILL NOT grasp it if one has attained the Sotapanna stage. A Sotapanna's mind has grasped the truth of the "anicca nature" and has a higher level of panna (wisdom), so it WILL NOT grasp that nimitta. This is ahy Angulimala was able to attain the Arahanthood, even after killing almost 1000 people: those past kamma bija do not get to germinate.
But one needs to really understand what is meant by all these terms (vedana, tanha, upadana) in order to understand this process.

That cannot be done in a single post or even several posts. It takes an effort to read about them and understand them. That is the real vipassana or insight meditation.

Those who are interested should read the "https://puredhamma.net/paticca-samuppada/" section, which is of course inevitably linked to the “https://puredhamma.net/key-hidden-dhamm ... -anatta-2/” section. This will take some serious reading.

Another way is to go back and read this forum from sometime back. Then things could start to become clear. Buddha Dhamma can go very deep, but one MUST know the basics first.
Hello:

Thank you @Lal and @JustindeSilva.

Lal, we agree that understanding the characteristics of nature are intrinsically tied to understanding HOW that suffering arises (Dependent origination).But still im not clear how far you are reaching this implication.

For example, understanding the characteristics of our physical body are intrinsically tied to understanding HOW we can play soccer, but it doesn´t mean that by studying anatomy we are going to become really good at playing that sport.

Going back to dhamma: Lets take the attainment of the Sotapanna stage. It seems you are stating, and correct me if im wrong, that a person can attain the sotapanna stage just by realizing the "inherent instability of this world" (3 marks), by really "sinking" that reality in our mind. Could you describe the level of that insight in detail? (is it some kind of deep thinking and acceptance?, is accompanied by a cessation of perception and feeling?, how is related to dependent origination?, how is the third noble truth experienced?).

(If possible please without pali terminology, in your own words, i can barely read english haha).

Regards.

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by cappuccino » Wed Aug 15, 2018 6:24 pm

Lal wrote:
Wed Aug 15, 2018 4:22 pm
There were many statements in his series that made it clear to me he did not understand vinnana.
Pabhassara Sutta

Kevatta Sutta
Consciousness without feature,
without end,
luminous all around

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by mikenz66 » Wed Aug 15, 2018 7:19 pm

Hi Lal,
Lal wrote:
Wed Aug 15, 2018 4:22 pm
justinsilva said:
Further I noted that you have remarked that Ven. Katukurunde Nanananda thera does not know what vinnana is.
I did not mean that in a derogatory way. My sincere apologies if it came that way. Sometimes I try to make a point and can be too direct. That is a flaw I have, and every day I ask forgiveness if I had inadvertently offended anyone (especially an Ariya upvada is a serious offense; it can block the Path to Nibbana). This is one drawback in participating in online discussions.

What I meant was that in reading his series on "Nibbana - The Mind Stilled", it is quite clear that he has freely admitted that he did not know what is meant by anidassana vinnana. For example, on p. 157 of Nibbana Sermon 7 (I printed the online version), he refers to a verse in the Brahmamanimanika sutta (MN 49) regarding vinnanam anidassanam and says: "This peculiar paragraph, listing thirteen concepts, seems to convey something deep about the non-manifestative consciousness..". This is just one statement that I just found. There were many statements in his series that made it clear to me he did not understand vinnana.
...
I assume you are referring to this passage from Nibbana - the mind stilled http://seeingthroughthenet.net/books/ Sermon 7:
This peculiar paragraph, listing thirteen concepts, seems to con-
vey something deep about the nature of the non-manifestative con-
sciousness. That consciousness does not partake of the earthiness of
earth, the wateriness of water, the fieriness of fire, and the airiness of
air. That is to say, the nature of the four elements does not inhere in
this consciousness, they do not manifest themselves in it. Similarly,
the other concepts, like deva-hood, Brahma-hood, etc., which the
worldlings take seriously as real, have no applicability or validity
here.

The special significance of this assertion lies in the context in
which the Buddha declared it. It is to dispel a wrong view that Baka
the Brahma conceived, in regarding his Brahma status as permanent,
ever lasting and eternal, that the Buddha made this declaration before
that Brahma himself in the Brahma world. The whole point of the
discourse, then, is to challenge the wrong view of the Brahma, by as-
serting that the non-manifestative consciousness of the arahant is
above the worldly concepts of elements and divinity and the ques-
tionable reality attributed to them. In other words, they do not mani-
fest themselves in it. They are transcended.
Clearly, he's not saying "I don't understand this". He gives an explanation. Of course, you may well disagree with his explanation, but it seems odd to claim that:
[H]e has freely admitted that he did not know what is meant by anidassana vinnana.
:heart:
Mike

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal » Wed Aug 15, 2018 8:08 pm

@2600hz:
I will think about how to respond to your request. It is not easy to do in a post like this. But I can make some suggestions.

@cappuccino:
Pabhassara Sutta
Kevatta Sutta
That is not an answer. You are just referring to some incomplete translation of two suttas. Can you describe in your own words what vinnana is?
A simple description of vinnana is "defiled consciousness".
Here is a detailed description of vinnana (the title is "Viññāna – What It Really Means"):
https://puredhamma.net/living-dhamma/na ... lly-means/

@Mike:
I know that what you quoted does not explain anything because I have given a full explanation. Here is a quote from that post:

“Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattenaananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassavāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattenaananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattenaananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhānaṃ subha­kiṇ­hattena ananubhūtaṃ, vehapphalānaṃ vehap­phalat­tena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.”.

Translated: “Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna (defiled consciousness) one cannot comprehend the real nature of patavi, āpo, tējo, vāyo, bhūta, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. and everything in this world (sabba)”.

You can read the complete post with detailed explanations at the post (title is "Anidassana Viññāṇa – What It Really Means"):
https://puredhamma.net/living-dhamma/na ... lly-means/

I have given a complete analysis of the sutta in question in that post. There are other posts referred to that need to be read also. Please take time and read the relevant posts. I would be happy to discuss if you have questions. Please refer to bullet numbers or quote from any post when asking a question; that will make it easier to discuss.

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by mikenz66 » Wed Aug 15, 2018 8:32 pm

Lal wrote:
Wed Aug 15, 2018 8:08 pm
@Mike:
I know that what you quoted does not explain anything because I have given a full explanation. Here is a quote from that post:

“Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattenaananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassavāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattenaananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattenaananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhānaṃ subha­kiṇ­hattena ananubhūtaṃ, vehapphalānaṃ vehap­phalat­tena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.”.

Translated: “Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna (defiled consciousness) one cannot comprehend the real nature of patavi, āpo, tējo, vāyo, bhūta, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. and everything in this world (sabba)”.

You can read the complete post with detailed explanations at the post (title is "Anidassana Viññāṇa – What It Really Means"):
https://puredhamma.net/living-dhamma/na ... lly-means/

I have given a complete analysis of the sutta in question in that post. There are other posts referred to that need to be read also. Please take time and read the relevant posts. I would be happy to discuss if you have questions. Please refer to bullet numbers or quote from any post when asking a question; that will make it easier to discuss.
I'm not interested in debating your interpretation of Anidassana Viññāṇa, I was merely pointing out that you were completely misunderstanding Ven Nananada's statements when you said:
What I meant was that in reading his series on "Nibbana - The Mind Stilled", it is quite clear that he has freely admitted that he did not know what is meant by anidassana vinnana.
Clearly you think that he doesn't understand anidassana vinnana, but that's a completely different issue...

:heart:
Mike

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by cappuccino » Wed Aug 15, 2018 8:33 pm

Lal wrote:
Wed Aug 15, 2018 8:08 pm
Can you describe in your own words what vinnana is?
I accept the dictionary definition of annihilation

https://www.google.com/search?q=annihilation+definition

I reject annihilation ism

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by SarathW » Wed Aug 15, 2018 8:42 pm

A simple description of vinnana is "defiled consciousness".
I am in agreement with Lal in this regard.
As far as I understand Vinnanana Anidassana is a defiled consciousness or ignorant consciousness as well.
It is important to remember in addition to the four great elements there is space and consciousness as well.
I may be wrong though hence feel free to comment.
Last edited by SarathW on Wed Aug 15, 2018 9:27 pm, edited 1 time in total.
“As the lamp consumes oil, the path realises Nibbana”

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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal » Wed Aug 15, 2018 9:15 pm

@1600htz:

“ It seems you are stating, and correct me if im wrong, that a person can attain the sotapanna stage just by realizing the "inherent instability of this world" (3 marks), by really "sinking" that reality in our mind.”

That is correct. The first stage of Nibbana, Sotapanna stage, is all about getting the “right vision about this world; especially the anicca, dukkha, anatta nature; sometimes asubha (not beneficial) nature is added to that description too.

It is said that one gets rid of a large fraction of defilements by comprehending this unsatisfactory nature of the world of 31 realms. It is referred to as “dassanena pahatabba” or “removal via right vision”. That will release one from rebirth in the 4 lowest realms (apayas). This is the critical step in starting on the Noble Eightfold Path with lokottara Samma Ditthi. Then one would think (Samma Sankappa), speak (Samma Vaca), etc accordingly and makes more progress.

After the Sotapann atage, one needs to meditate on drawbacks of sense pleasures and one removes kama raga (attachment to sense pleasures) and patigha (tendency to get angry) via the two stages of Sakadagami and Anagami.

Finally, attachment to any remaining attachments for rupa and arupa jhana as well as remaining avijja, mana, and uddacca are removed at the Arahant stage. Then one will be totally free of suffering upon the death of the present physical body.

On your next question: How the Sotapanna stage is actually attained cannot be described in words. Each person gets there on his/her own way. But, it requires the following: getting rid of the 10 types of micca ditthi, association with Noble persons, following the Path, listening to dhamma desana by a Noble person, and yoniso manasikara, which is hard to translate to English. Basically, it means comprehension of paticca samuppada: pati icca leading to sama uppada, or how different types of births arise due to the actions (kamma) done by that person based on that person’s gati or habits/character.

My advice for anyone willing to listen is to learn the actual meanings of key Pali words. There are no English words to describe many Pali words. Learn what is meant by a Pali word like vinnana and then use that word. Because consciousness is the wrong translation for vinnana.
In another example, the word “thought” is used to translate citta, mano, manasan, among many other Pali words and also used for vinnana sometimes. But each of those have their own meaning.

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