Eternal citta in "Theravada"? ---> probably Found.

A discussion on all aspects of Theravāda Buddhism
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Re: Eternal citta in "Theravada"? ---> probably Found.

Post by ToVincent »

plabit wrote: Thu Apr 08, 2021 7:26 am what is ignorant if there is no citta for the ignorance to reside in?
Well — I must say that I don't have much interest about that.
If there is something, I wouldn't be able to put a name on it. Would I?

Sāṃkhya (aka sāṅkhya) would call it Purusha. With the latter being the seer.
Purusha is a totally distinct principle - it is distinct fom Prakriti (Nature).

Pre, contemporary, and Post-Buddhist Vedism is a bit trickier, because there is not just one clear representation.
To make it simple (but not accurate), Purusha would be the Unborn and without breath (nir vā) — the purusha in the self (atma) of a human is Brahma. And the light of Purusha is a subdued atma.
Also, by contemplation, brahma expands (citaye).
(Tapas comes from two roots — it means either contemplation, or austerity.)
Here the ci is what expands the world.

None of these philosopies meet Buddha standard.

In Sāṃkhya, Purusha is the seer.
Buddhi (aka Mahat) is the first evolvent to be produced by the primeval Prakriti, at the contact of Purusha.
I would equate Prakriti to the ci. But it's a bit more complicated than that.
However, you cannot liken this kind of ci, with the Buddhist ci - that is responsible for both the development (evolvement) and the seeing (seer).

In pre, contemporary, and Post-Buddhist Vedism, the ci is more involved with the self (atma). And we know that Buddha rejected such a self/self in paṭiccasamuppāda.

So what is this Abyākata (undeclared) you seem to be refering to - that seems to look like Purusha, or the Unborn, or Nibbāna (nir vā - free from breath (blowing))?
Well - it seems that we can't even call them that way - and definitely cannot define them.

Instead, what the Buddha propounded as a means, was to understand as they have come to be, the origin and passing away of the six fields of sensory experience (of contact), their satisfaction, unsatisfactoriness, and the escape from them (viz. total unapropriation as "mine", then "I"); as well as the stilling of all saṅkhārā— that is to say how to reach nibbāna (without remnant).
Definitely it does not mean to understand the nature of the abyākata (avyākata). Does it?
Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
Those who desire good are few, and those who desire evil are many.
(And you just can't imagine how much goodness, those who desire evil, are ready to display - ToVincent).
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Re: Eternal citta in "Theravada"? ---> probably Found.

Post by TRobinson465 »

chownah wrote: Sun Feb 17, 2019 1:40 pm
cappuccino wrote: Sun Feb 17, 2019 12:26 pm
chownah wrote: I don't know how the idea of annihilation or infatuation has come into the discussion.

I have no idea what you are discussing now.
Eternal citta in Theravada
Citta is a dhamma and all dhammas are impermanent.
No. All sankara are impermanent. All dhammas are non-self.
"Do not have blind faith, but also no blind criticism" - the 14th Dalai Lama

"At Varanasi, in the Deer Park at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahmins, devas, Maras, Brahmas or anyone in the cosmos." -Dhammacakkappavattana Sutta

"Go forth, monks, for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare, the good and the happiness of gods and men. Let no two of you go in the same direction." - First Khandhaka, Chapter 11, Vinaya.
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Lucas Oliveira
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Re: Eternal citta in "Theravada"? ---> probably Found.

Post by Lucas Oliveira »

ToVincent wrote: Thu Apr 08, 2021 5:55 pm
Very good these explanations!


I participate in this forum using Google Translator.
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