Misguided man, have I not stated in many discourses consciousness to be dependently arisen, since without a condition there is no origination of consciousness?

 

Soh Wei Yu

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Looks like a great book by the Dalai Lama. It even quoted the sutta I always quote. https://www.amazon.com/Realizing-Profound.../dp/B09ZBKNZB7
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Yin Ling
23m 
“Because it is easy to consider consciousness with its thoughts, feelings, moods, and opinions to be the person, it is worthwhile to examine this notion more closely. The Buddha clearly states that consciousness is not the self. In the Greater Sutta on the Destruction of Craving, he calls Bhikṣu Sāti and questions him about his wrong view that the consciousness is the self. The following dialogue ensues (MN 38.5):
(The Buddha): Sāti, is it true that the following pernicious view has arisen in you: As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another?
(Sāti): Exactly so, Venerable Sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.
(The Buddha): What is that consciousness, Sāti?
(Sāti): Venerable Sir, it is that which speaks and feels and experiences here and there the “ the result of good and bad actions.
(The Buddha): Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, have I not stated in many discourses consciousness to be dependently arisen, since without a condition there is no origination of consciousness?
Sāti’s view is that consciousness exists in and of itself, independent of conditions. Saying the self is that which speaks shows the I as an agent of the action of speaking. Saying the self feels is the notion that the I is a passive subject that experiences. “Here and there” indicates the self as a transmigrator that remains unchanging as it passes through many rebirths. This consciousness or self goes from life to life, creating karma and experiencing its results, but not being transformed or changing in the process. It has an unchanging identity that remains the same as it experiences one event after another and goes from one life to the next. In short, Sāti views the consciousness as an ātman or Self.
The commentary explains that Sāti was an expert in the Jātaka Tales, in which the Buddha recounts his previous lives, saying, “At that time, I was[…]”
Excerpt From
Realizing the Profound View
Bhikṣu Tenzin Gyatso, Bhikṣuṇī Thubten Chodron
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  • Soh Wei Yu
    Yin Ling
    “Nowhere in the Pāli canon or Pāli commentaries is the mental consciousness or the collection of aggregates said to be the self. No phenomenon (dharma) whatsoever is posited as the self or person. Although some Buddhist schools have posited something that is the person that carries the karmic seeds—the collection of aggregates, mental consciousness, foundation consciousness, and so forth—there is no such notion in the Pāli tradition. Based on the Pāli sūtras and their commentaries, Theravādins regard the person as a conceptual notion imputed dependent on the basis of the five aggregates.”
    Excerpt From
    Realizing the Profound View
    Bhikṣu Tenzin Gyatso, Bhikṣuṇī Thubten Chodron
    This material may be protected by copyright.
    Punna Wong
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