The teachings of Ven. Waharaka Abhayaratanalankara Thero

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Ontheway
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Ontheway »

Other than those translation mistakes, Lal's Antarabhava theory is certainly not belong to Vibhajjavada (or classical Theravada).
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.

https://suttacentral.net/ja6/en/chalmer ... ight=false
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

ssasny wrote: Tue Jan 04, 2022 2:37 am In Ajahn Brahm's 2002 booklet, Dependent Origination, he discusses various types of meanings for the word saṅkhāra:

...

So my question is really about translation choices, not interpretation. It seems the main thrust of your argument is that words take on different meanings based on their context. And when one Pāli word is rendered with the same English word in different contexts, the nuances of the differences can be lost and confusion may arise. But just as an English reader can understand the contextual use of a word when reading an English text, can't that reader do the same in a translated text? (for example the aggregate sense of viññāṇaṃ vs. the DO sense) Using the same translation choice does not necessarily make an entire translation "wrong."
How would you propose it be done differently?
Even though Ajahn Brahm has thought about sankhara much better than others, he still does not explain what sankhara are and how abhisankhara give rise to (kamma) vinnana! If he read my posts mentioned below, I am sure he would instantly understand. It is not that my mind is better than his. He has just not been shown these distinctions. I had the fortune to learn those details from Waharaka Thero. These details can be learned ONLY from a Buddha or a true disciple of a Buddha.

You asked: "But just as an English reader can understand the contextual use of a word when reading an English text, can't that reader do the same in a translated text? ..."
- Yes. But ONLY IF one understands what is meant by sankhara (whether just sankhara or abhisankhara) and vinnana (whether vipaka vinnana or kamma vinnana) in the particular situation.

You asked: "..(for example the aggregate sense of viññāṇaṃ vs. the DO sense)"
- No. Not in the same sense. You need to understand sankhara/abhisankhara and vipaka vinnana/kamma vinnana.

You can get a good idea of what the distinctions are by reading my recent posts starting from the post, "Distortion of Pāli Keywords in Paṭicca Samuppāda" posted on Nov 28, 2021 :viewtopic.php?f=46&t=26749&start=1410
ssasny
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by ssasny »

I think I have explained the nuances of these terms quite satisfactory to you, I hope it is sufficient.

You haven't offered any alternative translation, as I asked. Do you now find it acceptable?
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mikenz66
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by mikenz66 »

Lal wrote: Tue Jan 04, 2022 2:23 am P.S. By the way, why don't you ask those bhikkhus to defend their translations of the two suttas that I keep referring to? Aren't you interested in getting their opinion? ...
I was happy with their analysis,so there was no need for further discussion. As I said, I'm happy for you to have your interpretations, but since they are different from everyone who I trust, I have little interest in them.

Regarding the analyses, I have personally seen the back-reading of modern Sinhala into Pali meanings on a small scale when talking to my Sinhalese Dhamma friends, so I am somewhat familiar with how that happens.

:heart:
Mike
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Good for you Mike and ssasny.

Hereafter I will not bother to reply to questions/comments unless I can see a real benefit to at least others. So, please don't complain if I don't respond. I will disregard such complaints in any case.
- If you read my writings, take whatever makes sense, and don't get agitated over what you don't like. There are other people who seem to want to read.

Those few people who ask questions/make comments and I are on very different levels. I don't see how we can effectively communicate. In my opinion, they just don't see the "elephant in the room."
- But that is fine. As I said, people are different and they need to decide for themselves. I just don't have the time to engage in unproductive back and forth.
ssasny
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by ssasny »

Lal wrote: Wed Jan 05, 2022 12:03 am
Those few people who ask questions/make comments and I are on very different levels. I don't see how we can effectively communicate.
A very sad state of affairs for an internet forum, which seems designed for the exchange of ideas.

Why is this just a platform for one man's ideas?
I hope Lal can rise to the level of this fourm and strive to communicate effectively.
freedom
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by freedom »

Lal wrote: Wed Jan 05, 2022 12:03 am Hereafter I will not bother to reply to questions/comments unless I can see a real benefit to at least others. So, please don't complain if I don't respond. I will disregard such complaints in any case.
- If you read my writings, take whatever makes sense, and don't get agitated over what you don't like. There are other people who seem to want to read.

Those few people who ask questions/make comments and I are on very different levels. I don't see how we can effectively communicate. In my opinion, they just don't see the "elephant in the room."
- But that is fine. As I said, people are different and they need to decide for themselves. I just don't have the time to engage in unproductive back and forth.
Hi Lal,
Don't you see that you are clinging strongly to your view and your teacher's view? Writing a lot about Dhamma, you should know where clinging will lead you to. Hope that you do not cling too strongly that there is no way to cut it off. If you cannot escape your own clinging, how can you teach others to do so?

No matter if your view is correct or not, or how good you are. If you cling to it that way, you do not do what you preach others. Therefore, how can others agree with you if you do not even agree to what you taught? I hope that you may be able to lessen that clinging and re-open your mind to receive new ideas so you can help yourself and many other people.
One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm - MN 140.
ssasny
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by ssasny »

One of the things that has struck me over the course of studying what the Buddha taught, as represented in the Nikayas, is how often he speaks clearly and simply. It's quite rare that his terms and ideas are obscure and opaque. This points to the Buddha being, besides possessed of unsurpassed knowledge about how things really are, a truly excellent teacher.
And this aspect of the Buddha, his ability to covey ideas clearly to a broad swath of people, people of all different levels of learning and sophistication, is something that can be forgotten or ignored. Imagine if he went around telling people that they were simply not at his level, and therefore he didn't have anything to say to them! Instead of a giant body of Nikayas we would maybe have a few pamphlets.
The Buddha's tireless efforts to communicate were guided by boundless mettā and karuṇā for all living beings.

This is why I think relying on more and more Pāli words, and rather dodgy etymologies misses the essence of the Buddha's teaching, which is ultimately beyond words.

As Richard Gombrich, in What the Buddha Thought, pp. 146-9 writes: [bold face mine]

"The Buddha said that his teaching should not be conveyed in what he called chandas. This term may seem to us somewhat
ambiguous, as in classical Sanskrit its commonest meaning is 'verse'. But the Buddha was certainly not forbidding his followers to
compose verse, for it is widely used in the Pali Canon.... By chandas Pāṇini means Vedic Sanskrit.

What the Buddha was prohibiting was evidently the use of an archaic, hieratic language which by custom was recited in a style that for most people was difficult or impossible to understand, thus inevitably drawing attention away from content to form.

Ronkin writes: [in Early Buddhist Metaphysics.]
The Buddha ... unveils not only the dominance of language and conceptual thought, but also their inherent ... inadequacy. Although language is a constant feature of our experience, we are normally unaware of the paradox in the cognitive process: to become knowable all the incoming sensory data must be verbally differentiated, but as such they are mere constructions, mental formations; nothing justifies their reliability because they could equally have been constructed otherwise, in accordance with other conventional guidelines ... He points towards conventionalism in language and undermines the misleading character of nouns as substance words. What we can know is part of the activity of language, but language, by its very nature, undermines certified knowledge."

May we all advance in the reduction of our defilements, and that our discussions be suffused with kindness and compassion.
Last edited by ssasny on Thu Jan 06, 2022 1:34 am, edited 2 times in total.
2600htz
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by 2600htz »

Hi:

I am one who appreciates Lal articles.

It's refreshing they way he writes, i'm guessing is "college science thesis structure" haha , how he links dhamma to science and how he thinks concepts on his own, not just repeating dogmas (i know he has a teacher that is somewhat frowned upon among certain circles,i don't know about him, but it seems Lal took just some ideas from him and the rest is his job). It's refreshing for this forum where 90% of Posts are repetition of phrases or quotes.

Anyways so far what i have read in his articles is a condensation of buddhism, being the series "key pali concepts" the one that is really controversial. The rest should be fun for everyone to read.

About this key pali concepts, i know this are not meaningless, but i think for someone below sotapanna most are really not that important. If someone is not already a sotapanna in my opinion should not really Focus and get heated up over the meaning of "sankhara", "San", etc.

Also, hmmm i think it's kind of rude when 3 or 4 people start heavily critiquing his work at the same time. Everyone is entitled to have opinions but it would be more polite, i don't know, maybe wait for a while until the debate with the other person ends so the vibe doesnt look like people ganging 4vs1 😅.

Regards
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Two Types of Kamma Viññāṇa

Overview of Types of viññāṇa

1. As we have discussed in recent posts, kamma viññāṇa is different from vipāka viññāṇa. Kammic energy created via kamma viññāṇa can bring vipāka in this life or future lives. Vipāka viññāṇa are just sensory experiences (consciousness.) 

- Kamma viññāṇa are strictly mano viññāṇa. These are the viññāṇa that arise in Paṭicca Samuppāda. They  generate kammic energies that can lead to vipāka and even "power up" future rebirths.
-  "Idappaccayātā Paṭicca Samuppāda "describes how kamma viññāṇa can bring vipāka in the present life itself at that time. "Ida" (or "idha") means "here" or "at that time." "Ida paccayā" (based on the conditions at this time) rhymes as "idappaccayā."
- On the other hand, arising of future rebirths via kamma viññāṇa is described in "Akusala-Mūla Uppatti Paṭicca Samuppāda."
- In Abhdhammic language, those two types of kammic energies (kammic potential) are nānākkhaṇikā (for rebirth) and sahajātā (in the present life); see Ref. 1. No need to go into such details for our discussion.
- To refresh memory on kamma viññāṇa, see the recent post, "Abhisaṅkhāra Lead to Kamma Viññāṇa." Different types of Paṭicca Samuppāda cycles are discussed at: https://puredhamma.net/paticca-samuppad ... da-cycles/

Simple Example

2. A strong kamma (say hitting a human) originates with abhisaṅkhāra arising in mind (say in person X.) Of course, X does such a deed without knowing (or forgetting about) the harmful consequences. Due to either reason, avijjā had arisen in mind leading to "avijjā paccayā abhisaṅkhāra" and "abhisaṅkhāra paccayā kamma viññāṇa." Kamma viññāṇa is the mindset to achieve a particular goal (in this case, to hurt the other person.)

- He may hurt that person based on that intention (by becoming a violent person.)
- "Idappaccayātā Paṭicca Samuppāda" describes that process. However, his INTENTION to hurt the other person will generate kammic power that will bring back vipāka to HIMSELF in the future, well into future lives. "Akusala-Mūla Uppatti Paṭicca Samuppāda" explains that second process.
- Let us see how X is "born" a violent person in this life via "Idappaccayātā Paṭicca Samuppāda. "

Idappaccayātā Paṭicca Samuppāda Example

3. First, hateful thoughts (with dosa) arise in X's mind, and those are vaci abhisaṅkhāra. That gives rise to a defiled mindset (kamma viññāṇa). As one keeps generating vaci abhisaṅkhāra, anger grows and that kamma viññāṇa will become strong.

- Those defiled thoughts create javana power (kammic energy) in javana citta. This energy accumulates in the "kamma bhava" (we will discuss that in the future.) Part of that energy leads to vipāka in the present life by turning him into a violent person at that moment. The rest of that kammic energy can bring vipāka in the future.
- Now, as X keeps getting angrier, part of that kammic energy brings vipāka by transforming him into a temporary bhava (state of a violent person in this case). His face becomes dark, and he will be visibly agitated. "Idappaccayātā Paṭicca Samuppāda" describes that process.
- If he gets "worked up," he may get into physical violence with kāya abhisaṅkhāra, and that could lead to even killing of the other person. Kaya abhisaṅkhāra are even more potent. The accumulated kammic energies can bring a future rebirth in a lower realm. “Akusala-Mūla Uppatti Paṭicca Samuppāda” explains that process.

Birth Within Birth - Innocent Teenager to a Drunkard

4. "Idappaccayātā Paṭicca Samuppāda "can also explain the transformation of an innocent teenager to a drunkard over a longer time (still within the present life.) Suppose X is a teenager growing up in a nice family. At school, he starts hanging out with bad friends and starts drinking. In the beginning, he is reluctant even to taste the alcohol but cannot resist the "peer pressure."

- Once getting started, he develops a new "gati" (habit) to like drinking and related activities. The more he wants to get drunk, the more he starts thinking about it (i.e., frequently generating vaci abhisaṅkhāra.) Here he starts building a new kamma bhava that can make him born a "drunkard" again in this life. On the other hand, future vipāka will contribute to a rebirth in a lower realm.
- A kamma viññāṇa is the desire to get something done or work toward a specific goal. X is cultivating a "viññāṇa of a drunkard" or the "mindset of a drunkard." The more X thinks about getting together with friends and drinking, the more "drunkard viññāṇa" grows and contributes kammic energy to the corresponding kamma bhava. 
- That is a CRITICAL point that differentiates kamma viññāṇa from a vipāka viññāṇa. It is discussed (as usual in the summary or "uddesa" form) in the Cetanā Sutta (SN 12.38); see below.

Establishment and Growth of a Kamma Viññāṇa

5. As we have discussed, kamma accumulation does not start until the following two conditions are satisfied:
(i) A sensory input (ārammaṇa) comes in, which could be through any of the six senses.
(ii) Mind gets attached to that sensory input. It could be seeing an attractive person, hearing a pleasing sound, etc.

- Note that step (i) involves a vipāka viññāṇa. There is no kamma accumulation. It is just seeing, hearing, etc.
- Step (ii) would not occur unless the mind gets attached to that ārammaṇa. Once getting attached, the mind starts generating citta (thoughts) about that sensory input (how to enjoy it more/get possession of it, etc.). Such citta develop (within a billionth of a second) into a kamma viññāṇa. That kamma viññāṇa (expectation) can grow with more abhisaṅkhāra. 

Correct Translation of Cetanā Sutta (SN 12.38)

6. Let us see how the "Cetanā Sutta (SN 12.38)" explains the above process (https://suttacentral.net/sn12.38/en/suj ... ript=latin). The link at Sutta Central provides both the English translation by Bhikkhu Sujato and the Pāli version side-by-side. 

- The third verse there is: "Ārammaṇe sati patiṭṭhā viññāṇassa hoti." That means a kamma viññāṇa establishes upon the mind getting attached to an ārammaṇa. Note that it is a vipāka viññāṇa that had started the process. "Ārammaṇe sati" means focusing the mind on that ārammaṇa
- Next verse, "Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti" means "when that kamma viññāṇa is established and grows, it will produce kammic energy for future renewed existence (punabbhava means repeated existence.) Of course, bhava would be according to the type of kamma.
- Note that the English translation at Sutta Central says: "When consciousness is established and grows, there is rebirth into a new state of existence in the future." How can consciousness grow? Consciousness means awareness. Most translators translate it the exact wrong way without distinguishing between the initial vipāka viññāṇa and the subsequent kamma viññāṇa. Only vipāka viññāṇa fall into the category of "consciousness."
- (By the way, I was not trying to pick on Bhikkhu Sujato above. Bhikkhu Bodhi also has a translation (about the same as Bhikkhu Sujato), but it does not have the Pāli text side-by-side. 

Simple Example

7. Let us take a simple example to illustrate the sequence of events when person X sees his arch-enemy Y.

- "Seeing Y" is a vipāka viññāṇa and Y becomes the ārammaṇa (thought object) for X.
- X starts generating angry thoughts (vaci abhisaṅkhāra) about Y, resulting in the establishment of a kamma viññāṇa (an expectation.) Because of that mindset, X says something terrible to Y; that is an escalation of vaci abhisaṅkhāra, and the kamma viññāṇa grows. X has now started accumulating kammic energy that brings him to an "angry bhava." His face becomes dark, and he is visibly getting upset.
- If Y also says something hostile in return, the situation can escalate. X may become angrier, generating more vaci abhisaṅkhāra, and the kamma viññāṇa grows to the extent that X may decide to attack Y physically. Such an attack involves kāya abhisaṅkhāra and even more kammic energy generated. Of course, part of that energy would also bring vipāka in the future.

Summary

8. Understanding Buddha Dhamma means understanding Paṭicca Samuppāda. That requires knowing what is meant by each term in Paṭicca Samuppāda. Most translators don't seem to understand what is meant by basic terms like saṅkhāra and viññāṇa, let alone more complex nāmarupa, bhava, etc.

- In previous posts, I pointed out that "saṅkhāra" is a generic term, and in some instances, it is necessary to use abhisaṅkhāra even though the "uddesa version" just says "saṅkhāra." 
- In the same way, viññāṇa is a generic term. One needs to know the difference between vipāka viññāṇa (consciousness or awareness) and the kamma viññāṇa (mindset to achieve a goal/expectation.)
- Translating deep suttas word by word without understanding those differences has hindered many, particularly those in the Western world who rely on English translations.
- Up to now, such incorrect translations could have been justified because correct interpretations had not been available. But I, and a few others, have been trying to point these issues over the past few years. We are not saying to accept our explanations blindly. But if our descriptions are not correct, those errors need to be pointed out. 
- I repeat my request to point out any problems with my analysis in the recent essay, "Distortion of Pāli Keywords in Paṭicca Samuppāda," (posted on Nov 28, 2021 viewtopic.php?f=46&t=26749&start=1410) and not make empty comments. Understanding that post does not require a knowledge of Pāli. It is simple logic that even a child can understand. 
- The fundamental problem pointed out in that post must be either accepted or rejected based on logic before addressing any other issues. My thanks to those who make reasonable comments/PMs/emails.

Reference

1. In Paṭṭhānapakaraṇa (https://suttacentral.net/patthana1.22/p ... ript=latin), toward the end of the page under the sub-heading "Kamma":

Ajjhattārammaṇo dhammo ajjhattārammaṇassa dhammassa kammapaccayena paccayo— sahajātā, nānākkhaṇikā. Sahajātā—ajjhattārammaṇā cetanā sampayuttakānaṁ khandhānaṁ kammapaccayena paccayo. Paṭisandhikkhaṇe …pe…. Nānākkhaṇikā—ajjhattārammaṇā cetanā vipākānaṁ ajjhattārammaṇānaṁ khandhānaṁ kammapaccayena paccayo.
Mudryj
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Mudryj »

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.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Summary of Key Concepts About Viññāṇa and Saṅkhāra

We have discussed several key concepts about viññāṇa/saṅkhāra with the recent series of posts. It could be beneficial to summarize them in one post.

Difference Between a Vipāka Viññāṇa and a Kamma Viññāṇa

1. It is CRITICAL to distinguish between recognizing a sensory input and thinking about it to achieve a particular goal.

- The first is just a sensory experience called consciousness or awareness. One becomes aware of sight, sound, taste, smell, touch, i.e., "eye-consciousness through body-consciousness (touch sensation.)."
- The second is MORE THAN consciousness/awareness. The mind wants to accomplish something based on that sensory input. The second type occurs ONLY IF the mind is attracted/attached to that sensory experience.
- It is essential to see the connection between the two cases and the time sequence. A kamma viññāṇa may arise only after a vipāka viññāṇa.

Vipāka Viññāṇa - Initial Sensory Experience

2. The first type is a vipāka viññāṇa. Any person living in the human world (whether it is an average human or a Buddha) will experience this type of viññāṇa.

- For example, imagine our Buddha Gotama living in Jetavaārāmaya (a luxurious residence offered to the Buddha and the bhikkhus by the wealthy merchant Anāthapiṇḍika.) He would see and hear the same things as anyone else there. If someone offered a good meal, they all would agree that it was tasty.

Kamma Viññāṇa - Expectation (Goal) Based on the Vipāka Viññāṇa

3. The second type, kamma viññāṇa, will take place ONLY IF one got attracted/attached to the sensory experience of the first type, a vipāka viññāṇa.

- The mind MUST first be made aware of "something attractive thing," whether it is a sight, sound, taste, smell, or a touch to get attached. Of course, it could also be a MEMORY of a previous sensory experience. For example, the memory of a tasty food eaten last week may come to the mind as a vipāka viññāṇa too. That is why a vipāka viññāṇa can be cakkhu, sota, jivhā, ghāna, kāya, or mano viññāṇa.
- However, we don't get attached to all we see, hear, etc. We get enticed to only a fraction of such sensory inputs (ārammaṇa.) But if we do attach, we start building expectations along with that. We do that by first thinking about acting on that ārammaṇa (how to enjoy it more if it is enjoyable.) All that happens at the mind-door (manodvara), and thus kamma viññāṇa is always a mano viññāṇa.

Saṅkhāra and Abhishankhara - Critical Difference

4. Thus, the cultivation of a kamma viññāṇa starts with vitakka/vicāra. In simple terms, vitakka is to "focus on that ārammaṇa" and vicāra is to "think along that ārammaṇa." For example, if we see an appealing person, we may think about approaching that person.

- Thus the initiation/cultivation of a kamma viññāṇa starts with "vitakka/vicāra." Such vitakka/vicāra are vaci saṅkhāra. If such thoughts also involve lobha, dosa, moha, they become vaci abhisaṅkhāra.
- If that kamma viññāṇa becomes more assertive, we may take physical action to fulfill that kamma viññāṇa (expectation.) In the above example, we may walk to that person and start talking to the person. Such activities involve kāya saṅkhāra. Again, if such thoughts also involve lobha, dosa, and moha, they become kāya abhisaṅkhāra.
- Thus, we can see that abhisaṅkhāra are associated only with kamma viññāṇa and NOT with vipāka viññāṇa.

It Is Necessary to Understand Those Key Concepts

5. I hope the above summary on saṅkhāra/abhisaṅkhāra and their relationships to vipāka viññāṇa/kamma viññāṇa is clear. If you go back and read the previous posts, that may solidify the understanding.

- It is essential to understand those critical concepts before being able to comprehend Paṭicca Samuppāda or Tilakkhana or the Four Noble Truths.
- The English words "consciousness" or 'thoughts" do not convey the meaning of viññāṇa, especially kamma viññāṇa. Learning about the relationship between citta and viññāṇa could be helpful.

A Citta Evolves to a Viññāṇa

6. Why did the Buddha analyze our world with five entities (five aggregates) of rupa, vedanā, saññā, saṅkhāra, viññāṇa?

- The world offers sensory inputs with six types of rupa: rupa rupa (sights), sadda rupa (sounds), sadda rupa (sounds), rasa rupa (tastes), gandha rupa (smells), phoṭṭhabba rupa (touches), and dhamma rupa or dhammā (kammically-produced fine rupa).
- That last category of dhammā includes rupa below the suddhāṭṭhaka stage. A suddhāṭṭhaka is the smallest rupa belonging to the other five types of rupa. In other words, modern science can detect the first five types of rupa with their instruments but will never detect dhammā.
- For details, see "Chachakka Sutta – Six Types of Vipāka Viññāna" (https://puredhamma.net/dhamma-and-scien ... a-vinnana/) and "What are Rūpa? – Dhammā are Rūpa too!" (https://puredhamma.net/living-dhamma/ru ... -rupa-too/)
- The suttas refer to dhammā as "anidassana appaṭigha rupa" (which cannot be seen or detected with the physical instruments). I will discuss how dhammā are related to kamma viññāṇa in the next post. An intro to the next post is in #10 below.

7. When any of those six types of rupa makes contact with the mental body (gandhabba), then vedanā, saññā, saṅkhāra, viññāṇa arise as vipāka viññāṇa. That is how we experience such rupa. The brain plays a crucial role in the above process; see, "Brain – Interface between Mind and Body.":https://puredhamma.net/abhidhamma/gandh ... -and-body/

- All four of those mental aggregates rise in citta. A citta arises with a certain number of cetasika (mental factors.) At least seven cetasika arise with a citta, and vedanā and saññā are two of those "universal cetasika."
- The inclusion of more cetasika in a citta comes under "saṅkhāra." If any sobhana (good or "mundane alobha, adosa, amoha") or asobhana (bad or lobha, dosa, moha) cetasika arise, then those become abhisaṅkhāra. That is a simple way to remember the difference between saṅkhāra and abhisaṅkhāra.
- The overall sensory experience is viññāṇa. Any citta starts with the seven universal cetasika and will incorporate more cetasika (saṅkhāra generation) and ends up as viññāṇa. That happens very fast (within a billionth of a second), and only a Buddha can "see" such a rapid process. 
- That is a bit of very basic Abhidhamma that everyone needs to know. It is not necessary to learn the details at the beginning.

8. I hope now you can see the inter-relationships among the five aggregates.

- The six types of rupa bring sensory experiences via vipāka viññāṇa.
- The four aggregates of vedanā, saññā, saṅkhāra, viññāṇa help describe such a sensory experience.
- If we attach to such sensory experiences, the mind will generate kammic energies (dhammā) via kamma viññāṇa.
- Such dhammā can lead to future rebirths of a sentient being AND more of the six types of rupa. That is all explained by Paṭicca Samuppāda.

Paṭicca Samuppāda Can Be Deep and Explain Everything in This World

9. That is also the critical meaning of the first two verses in Dhammapada: "Manōpubbangamā Dhammā.." (https://puredhamma.net/dhammapada/manop ... ma-dhamma/) It is the mind that creates the future lives and the physical world. That is a profound subject, and we are at the very beginning of such a discussion.

- Of course, it is NOT necessary to learn such processes in detail.
- But it is good to realize that Buddha Dhamma (Paṭicca Samuppāda) should not be taken lightly, as the Buddha admonished Ven. Ananda in the "Mahānidāna Sutta (DN 15)." ()https://suttacentral.net/dn15/en/sujato ... ript=latin The first few verses in the English translation recounts that exchange between the Buddha and Ven. Ananda.

Anidassana Viññāṇa - What Does That Mean?

10. As we discussed above, it is a kamma viññāṇa that creates dhamma rupa or dhammā - the sixth type of rupa in Buddha Dhamma addressed in #6 above.

- The phrase "viññāṇāṁ anidassanaṁ" has invoked many discussions; see, for example, “Viññāṇa anidassana: the state of boundless consciousness.”: https://discourse.suttacentral.net/t/vi ... ness/22262
- However, it has a simple meaning, "viññāṇā is not visible." Yet, for those who assume viññāṇā can only mean "consciousness" it is intriguing. They think, "of course, consciousness is invisible. So, why did the Buddha say that?" The answer is that a kamma viññāṇa is much more than just consciousness.
- That phrase "viññāṇāṁ anidassanaṁ" appears in the Brahma­niman­tanika Sutta (MN 49) and the Kevaṭṭa Sutta ((DN 11) and refers explicitly to kamma viññāṇa. The CRITICAL POINT to understand is that a kamma viññāṇa can generate "anidassana rupa" (dhammā).
- We will discuss that in the next post.

Summary

10. A sensory experience starts with a vipāka viññāṇa. If the mind gets attached to it, then it may begin to generate abhisaṅkhāra and thereby generate kammic energies via kamma viññāṇa. Such kammic powers bring future vipāka, and thus the saṁsāric process drags on.

- Any type of viññāṇa starts as a citta, "the primary unit of cognition" in Buddha Dhamma. A set of cetasika arises with a citta that defines the citta as good, bad, or neutral.
- That citta evolves into a complex entity called viññāṇa (by incorporating various cetasika) within a billionth of a second. During that astonishingly short time, the original citta gets contaminated depending on two factors: (i) the sensory input and (ii) gati (character/habits) of the person. See, "Gati (Habits/Character) Determine Births – Saṃsappanīya Sutta."https://puredhamma.net/dhamma-and-scien ... ne-births/
- Comprehending Buddha Dhamma requires studying various interconnected aspects. It is like working on a jigsaw puzzle. With time and effort, a clear picture will emerge.
Mudryj
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Mudryj »

🤦‍♂️😵
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

The newest troll, Mudryj, seems to have run out of words.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Anidassana, Appaṭigha Rupa Due to Anidassana Viññāṇa

The famous verse, “viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ” in Kevaṭṭa Sutta (DN 11) and Brahmanimantanika Sutta (MN 49) refers to the creation of anidassana appaṭigha rupa (dhammā) by kamma viññāṇa.

Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ – Correct Translation

1. The phrase, “anidassana viññāṇa” needs to be analyzed within the longer verse, “viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ.”

- That extended verse appears in two suttas, “Brahmanimantanika Sutta (MN 49)” and “Kevaṭṭa Sutta (DN 11)“; see Refs. 1 and 2.
- That verse means: “Viññāṇa is unseen, infinite, and is the origin of all existence (bhava).” Here, it refers specifically to kamma viññāṇa that arises via “avijjā paccayā saṅkhāra,” “saṅkhāra paccayā viññāṇa” in Paṭicca Samuppāda. As we know, that leads to “upādāna paccayā bhava.”
- The “Dutiyabodhi Sutta (Ud 1.2)“ and many other suttas confirm that. It states that avijjā nirodhā (cessation of avijjā) lead to the cessation of kamma viññāṇa that, in turn, lead to the cessation of bhava and future suffering.
- See, “Distortion of Pāli Keywords in Paṭicca Samuppāda” (https://puredhamma.net/paticca-samuppad ... samuppada/) where I pointed out the problem with translating “viññāṇa” as just “consciousness.” The six types of vipāka viññāṇa do not cease with the cessation of avijjā and will exist until Parinibbāna.
- Now, let us see how most translators have incorrectly translated that verse, “viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ,” in those suttas.

Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ – Incorrect Translations

2. Bhikkhu Sujato translates, “viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ” as “consciousness that is invisible, infinite, entirely given up;” “On the Invitation of Brahmā (MN 49) (https://suttacentral.net/mn49/en/sujato ... ript=latin).” I have no idea how he translated “pabhaṁ” as “given up.”

- Bhikkhu Bodhi translates the same verse as, “consciousness non-manifesting, boundless, luminous all-around;” see Ref. 3.
- I have seen others translate “pabha” as “luminous,” too. That confusion comes from equating “pabha” to “pabhā” (with a “long a.”) Those two words have very different meanings; see #3 below.
- All of us agree that the first part means, “viññāṇa is unseen, infinite.” As I show below, those are general characteristics of viññāṇa dhātu.

Pabha Is Different from Pabhā

3. The “Concise Pāli-English Dictionary” (https://www.budsas.org/ebud/dict-pe/dictpe-17-p.htm) by Buddhadatta Mahathera defines “pabhava” as “origin, source” and “pabhā” (with a long “a”) as “light, radiance.”

- Both those are correct. It is also good to know that the word “pabhava,” “pa” means again and again, “bha” is related to” bhava.“ Thus pabhava means “repeated existence” that arises via Paṭicca Samuppāda, as pointed out in #1 above.
- The word “pabha” appears in another critical verse, “Ye dhammā hetuppabhavā;” see Refs. 4-6.
- The meaning of “pabhā” (with a long “a”) as “light” is easily seen in the short “Pabhā Sutta (AN 4.142).”: https://suttacentral.net/an4.142/en/suj ... ript=latin
- To get a good idea of how bad the translations of #2 are, we need to look at the background of the two suttas where the verse “viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ” appear.

Brahmanimantanika Sutta (MN 49)

4. This sutta describes an account of a “debate” between the Buddha and Baka Brahma, the “leader” of the Mahā Brahma realm. Baka Brahma thought that his existence was eternal and he was superior to the Buddha.

- During that discussion, the Buddha explained to the Brahma that Baka Brahma was not even aware that there are realms above the Mahā Brahma realm.
- Then they discussed how attachment to worldly things made of pathavi, āpo, tejo, vāyo would lead to various existences. The Buddha pointed out to Brahma that did not understand the fundamental nature of the four primary elements (pathavi, āpo, tejo, vāyo) present in all the realms.

5. That is when the Buddha made the general statement in Ref. 1 to point out that it is (kamma) viññāṇa that leads to the continuation of the rebirth process among all those realms where the four primary elements are present.

- Translation of the first part of the verse in Ref. 1: “Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna one cannot comprehend the real nature of patavi, āpo, tējo, vāyo, bhūtā, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. (in any realm) in this world (sabba)”.
- The last part of the verse in Ref. 1, “sabbassa sabbattena ananubhūtaṁ” means the following. Without comprehending kamma viññāṇa (that it is invisible, infinite, and gives rise to existences based on the four primary elements), one would not be able to comprehend the fundamental nature of this world.
- The verse in Ref.1 is the critical part of this relatively long sutta. Even though the rest of the sutta could be translated word by word, that verse requires a detailed explanation.
- Next, the Kevaṭṭa Sutta directly states that cessation of (kamma) viññāṇa leads to the stopping of the rebirth process.

Kevaṭṭa Sutta (DN 11)

6. Kevaṭṭa Sutta is even longer. But most of this sutta can also be translated word by word. The Buddha explains to Kevaṭṭa that it is not good to try to convert people of other faiths by performing miracles/supernatural deeds like flying through the air. When people understand the deeper aspects of the Buddha Dhamma, they will not give any value to such miracles.

- It is Section 4 of the sutta, where the background story starts leading to the verse in Ref. 2. The following question arose in the mind of a certain bhikkhu: “Where do these four primary elements (pathavi, āpo, tejo, vāyo) cease to exist?”
- Then the Buddha explains to Kevaṭṭa how that bhikkhu (who had abhiññā powers) went to higher realms looking for the answer to his question. No one knew the answer, and he returned to ask the Buddha. That account takes most of Section 4.
- The verse of importance to us comes at the end of the sutta in Section 4.1. There, the Buddha explains that the question needs to be re-phrased., as we discuss next.

Nibbāna Reached with the Cessation of Kamma Viññāṇa

7. The point is that one cannot find any existence where those four primary elements are absent. Rather, one should re-phrase the question as, “How would those four primary elements (pathavi, āpo, tejo, vāyo) not find a footing anywhere (among the 31 realms)?” That is the same as asking, “How can one stop the rebirth process?”

- The answer is at the end of the verse: “Viññāṇassa nirodhena etthetaṁ uparujjhatī’ti.” “They (the four primary elements) will cease to exist with the cessation of viññāṇa.” Of course, it refers only to kamma viññāṇa.
- The four primary elements will cease to exist in Parinibbāna or “full Nibbāna” (realized after the death of an Arahant.) Once the Arahant dies, they would not be reborn in this world made of the four primary elements.

8. As we have discussed, kamma viññāṇa ceased to exist for the Buddha upon his Enlightenment. But he lived in this world for another 45 years until Parinibbāna and experienced vipāka viññāṇa during that whole time! Thus, “cessation of the four primary elements” was realized only after the Parinibbāna. See, “Distortion of Pāli Keywords in Paṭicca Samuppāda.”https://puredhamma.net/paticca-samuppad ... samuppada/

- I hope now you can see why the English translations in #2 above of the verse “viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ” are wrong. Of course, there are several more wrong translations of the same verse. We will discuss one more next.

Anidassana Viññāṇa Is the Second Arupāvacara Jhāna?

9. In the previous post, I mentioned the fact that there have been many discussions at discussion forums on anidassana viññāṇa. See, for example, “Viññāṇa anidassana: the state of boundless consciousness.” (https://discourse.suttacentral.net/t/vi ... ness/22262) The author points out to a reference that equates anidassana viññāṇa to Nibbāna!

- The author of the above essay does not go that far, but says, “I show here that viññāṇa anidassana is not nibbāna, but a poetic description of the state of boundless consciousness, the second “formless” meditation state.”
- So, the author attempts to prove that anidassana viññāṇa is a state of higher consciousness, the second arupāvacara jhāna or the “viññāṇañcāyatana.”
- It is also interesting to read the comments following that essay. Bhikkhu Sujāto agrees with the author of the essay, saying, “It makes a lot of sense, especially the idea of anidassana being equivalent to arūpa..” Bhikkhu Brahmāli states, “Excellent essay! It is clear, and I think the conclusion you arrive at is solid.”

10. That is why I have been emphasizing that most translators of the Tipiṭaka do not even understand basic concepts like viññāṇa and saṅkhāra. I hope those bhikkhus and other translators will think through the FACTS presented here.

- One can get a good idea of the sad state of Buddha Dhamma in the present day by reading the above essay and the series of comments that follow. It was a depressing experience for me.

Ananta Viññāṇa – Characteristic of Viññāṇa Dhātu

11. The author of the essay in #9 above extracted “boundless consciousness” from the next word, anantaṁ, in verse: “viññāṇāṁ anidassanaṁ anantaṁ sabbato pabhaṁ..” The Pāli word “ananta” does mean “infinite.”

- However, viññāṇa dhātu itself is boundless and that characteristic is NOT limited to the second arupāvacara jhāna. In the transition from ākāsāṇañcāyatana (the first arupāvacara jhāna) to the viññāṇañcāyatana, viññāṇa dhātu separates from the ākāsa dhātu. At that point, the mind separates from any rupa and perceives ONLY the “ananta (infinite) viññāṇa.
- Note that everything in this world is represented by the five aggregates (pañcakkhandha), twelve āyatana, or six types of dhātu. Those six types of dhātu are pathavi, āpo, tejo, vāyo, ākāsa, viññāṇa. Both ākāsa and viññāṇa dhātu are infinite.

12. Any type of viññāṇa is “spread out” without bounds. A mind has access to its own viññāṇa dhātu from anywhere. That is why whether we are on Earth, go to the Moon, or even to another planetary system at the other end of the universe, we will be able to recall memories and to think just like while we are on Earth. On the other hand, the five physical senses detect only localized, dense rupa.

- The astronauts who went to the Moon could not see, hear, smell, taste, or touch anything that is not on the Moon. But they could recall their memories as if they were on the Earth. That is because viññāṇa is infinite.
- Put it another way, dense rupa (experienced by the five physical senses) are localized, but the nāma category (vedanā, saññā, saṅkhāra, viññāṇa) is NOT localized. In between such dense (sappaṭigha) rupa and anidassana/appaṭigha nāma, there are anidassana/appaṭigha rupa (dhammā.)
- Both nāma and dhammā are not localized and are included in viññāṇa dhātu. See, “What are Rūpa? – Dhammā are Rūpa too!“https://puredhamma.net/living-dhamma/ru ... -rupa-too/

Sappaṭigha Rupa and Appaṭigha Rupa (Dhammā)

13. In modern terms, sappaṭigha rupa can be detected with five physical senses AND scientific instruments. On the other hand, appaṭigha rupa (dhammā) and appaṭigha nāma cannot be detected with scientific instruments and can be detected only by the mind.

- Note that out of the five types of sappaṭigha rupa, only rupa rupa (visual objects) can be seen (dassana) because sounds (sadda rupa), tastes (rasa rupa), odors (gandha rupa), and touches (phoṭṭhabba rupa) cannot be seen (anidassana).

Anidassana Viññāṇa Means “Viññāṇa Cannot Be Seen”

14. The phrase, “viññāṇāṁ anidassanaṁ” simply means, “viññāṇa is invisible.”

- If any viññāṇa is purely mental belonging to the nāma category (i.e., just consciousness or awareness), then what is the point of saying, “viññāṇa is invisible”?
- As I have explained in previous posts, it is only the vipāka viññāṇa that pertains to just consciousness (strictly within the nāma category.) In contrast, kamma viññāṇa is more than consciousness and has energy. Kamma viññāṇa gives rise to subtle rupa (dhammā,) the sixth type of rupa in Buddha Dhamma.

15. In this world, there are nāma and rupa and nāmarupa (for example, living beings have nāmarupa represented by the five aggregates). There are different meanings of all three words depending on the context.

- The verse in question, “viññāṇāṁ anidassanaṁ anantaṁ sabbato pabhaṁ..” refers to the unique property of a kamma viññāṇa. It is “in the middle between the category of pure nāma (vedanā, saññā, saṅkhāra, vipāka viññāṇa) and dense (sappaṭigha) rupa (rupa rupa, sadda rupa, gandha rupa, rasa rupa, and phoṭṭhabba rupa.)
- In Buddha Dhamma, there is a sixth type of fine (appaṭigha) rupa called “dhammā,“ as we have discussed, for example, in “What are Rūpa? – Dhammā are Rūpa too!” Dhammā are invisible and arise due to kamma viññāṇa. That is why the need to emphasize that kamma viññāṇa is also invisible.

Kamma Viññāṇa = Patisandhi Viññāṇa = Gandhabba (Mental Body)

16. Thus, a kamma viññāṇa that comes to play in Paṭicca Samuppāda is MORE THAN consciousness. It CREATES kammic energies (dhammā or kamma bija) to power future rebirths. That kammic energy creates the “seed” of a future human at the cuti-paṭisandhi moment. That “seed” is the “mental body” or “gandhabba.” That gandhabba is so tiny that it is invisible to the naked eye or even the most powerful scientific instruments.

- Note that gandhabba is not a kamma viññāṇa, but the RESULT of a kamma viññāṇa. At the cuti-paṭisandhi moment (grasping a new existence or bhava, that kammic energy creates the “seed” of the sentient beings in the new existence. In many cases, like a Deva or Brahma, that seed itself is the new living being, i.e., a Deva or a Brahma. We would not be able to see them.
- In the case of humans and animals, that seed (gandhabba) needs to get into a womb to grow into a human with a dense physical body. See “Buddhist Explanations of Conception, Abortion, and Contraception.”
- That gandhabba is “anidassana” too, i.e., invisible. Even though some suttas refer to a gandhabba descending to a womb (e.g., Mahā Tanhāsankhaya Sutta (MN 38), other suttas (e.g., Mahā Nidāna Sutta (DN 15)) refer to a “paṭisandhi viññāṇa” descending to a womb. Thus, both refer to the “seed” of a human, which grows inside a womb taking food from the mother.

Summary

17. “Anidassana viññāṇa” in the verse, “viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ” specifically refers to kamma viññāṇa that creates kammic energy (or dhammā or kamma bija.)

- We may have created numerous such kamma viññāṇa (or kamma bija) that can “power up” births in various realms in the future. When it is time to grasp a new existence (at the end of the current bhava) one kamma bija comes to the mind as an ārammaṇa.
- If that ārammaṇa is grasped, that creates the mental body/gandhabba/paṭisandhi viññāṇa. Thus, paṭisandhi viññāṇa is actually not a viññāṇa, but the result of a kamma viññāṇa.
- More details at, “Anidassana Viññāṇa – What It Really Means.”https://puredhamma.net/living-dhamma/na ... lly-means/

References

1. In the “Brahmanimantanika Sutta (MN 49)“: “Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ, taṁ pathaviyā pathavattena ananubhūtaṁ, āpassa āpattena ananubhūtaṁ, tejassa tejattena ananubhūtaṁ, vāyassa vāyattena ananubhūtaṁ, bhūtānaṁ bhūtattena ananubhūtaṁ, devānaṁ devattena ananubhūtaṁ, pajāpatissa pajāpatittena ananubhūtaṁ, brahmānaṁ brahmattena ananubhūtaṁ, ābhassarānaṁ ābhassarattena ananubhūtaṁ, subhakiṇhānaṁ subhakiṇhattena ananubhūtaṁ, vehapphalānaṁ vehapphalattena ananubhūtaṁ, abhibhussa abhibhuttena ananubhūtaṁ, sabbassa sabbattena ananubhūtaṁ.”

2. In the “Kevaṭṭa Sutta (DN 11)“: “Viññāṇaṁ anidassanaṁ,anantaṁ sabbatopabhaṁ–Ettha āpo ca pathavī,tejo vāyo na gādhati. Ettha dīghañca rassañca,aṇuṁ thūlaṁ subhāsubhaṁ; Ettha nāmañca rūpañca,asesaṁ uparujjhati; Viññāṇassa nirodhena,etthetaṁ uparujjhatī’ti.

3. Bhikkhu Bodhi, The Middle Length Discourses of the Buddha” Wisdom Publication (2009), p. 428. A lengthy footnote on p. 513 describes how he has agonized over choosing from three different explanations for this verse.

4. “Ye dhammā hetuppabhavā,
Tesaṃ hētuṃ tathāgato āha;
Tesañca yo nirōdhō,
Evaṃvādī mahāsamaṇō
” (See Ref. 5 below)

- Upon hearing this verse uttered by Ven. Assaji, Upatissa (later Ven. Sariputta) became a Sōtapanna. That is the fundamental concept of Buddha Dhamma and explained in detail in the Paṭicca Samuppāda.
- The correct translation is the following. “Buddha declared that all dhammā (some of which are kamma bīja) that give rise to everything (including the rebirth process,) are caused by “three san” (lobha, dosa, moha); he has also explained how we can stop those causes from arising (and thus end the rebirth process).”
- That is essentially the translation of the above verse given in many English texts; see, for example, the following from Ref. 6 below: “Of all those things that from a cause arise, Tathagata the cause thereof has told; And how they cease to be, that too he tells, This is the doctrine of the Great Recluse.”

5. From “Peṭakopadesa” (around the midway in the link) (https://suttacentral.net/pe1/pli/ms?lay ... ript=latin):

Tattha katamāni cattāri ariyasaccāni? “Ye dhammā hetuppabhavā,Tesaṁ hetuṁ tathāgato āha;Tesañca yo nirodho, Evaṁvādī mahāsamaṇo”ti. Hetuppabhavā dhammā dukkhaṁ, hetusamudayo, yaṁ bhagavato vacanaṁ.”

6. “The Life of Sariputta“ https://www.accesstoinsight.org/lib/aut ... .html#fn-2
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