auto wrote: ↑Sat Feb 19, 2022 4:28 pm
Ontheway wrote: ↑Sat Feb 19, 2022 4:22 pm
There is a problem because
(1) It contradicts the Scriptures (be it Suttanta, Abhidhamma, or even Atthakatha)
(2) It is a form of Sakkaya-Ditthi, which is Sassataditthi.
how is saying that there is a self or a being contradicting the texts you pointed out? if the said text themselves say there is a being what has citta vitthi or the mind?
abhidhamma by Tin Mon wrote:
These cittas function as rebirth-consciousness for all living
beings to be reborn in appropriate planes of existence; then they
function as life-continuum for the whole existence of each living
being and finally as death-consciousness of the being.
There is not only one, but many more scriptures that are contradicting your view.
To name a few would be Anattalakkhanasutta, Cūḷasaccakasutta, Yamakasutta, Anattasuttaṃ, Anattadhammasuttaṃ, etc.
And as clearly taught by the Vajirā Sutta, a "being" is not real and don't exist in ultimate sense, but merely a conventional concept.
Abhidhamma scripture - Kathavathu even devoted the entire first chapter to refute this "having a 'Self' " Micchaditthi presented by the schismatic Puggalavada sect.
And Citta Vithi is a process occurs in the course of Viññāṇasota, and Viññāṇa is not "Self" as clearly taught by Arahant Sariputta Thera in Yamakasutta above.
How could a "Self" theory be maintained in the light of Dhamma, when the entire five aggregates are impermanent, suffering, and not "Self"? That is impossible.
If anyone in this thread still clinging to the view that there is a "Self" (or Soul, Linghun, or Purusha, or whatever language used to describe a permanent entity existing here and now in the body or outside the body experience, serving as an entity to be transmigrated from one life to another life, or as a real entity to experience Kamma results now and then) in this five aggregates as real and in ultimate sense, then this is the reprimand from Arahant Sariputta Thera.
Yamakasutta
"In the same way, an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self...
"He assumes perception to be the self...
"He assumes (mental) fabrications to be the self...
"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.