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December 17, 2019


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n. yeti, this is what is wrong with you demon possessed lunatics known as "buddhists": it doesn't matter whether the soul is in the body or controlling the body from another demension or whatever; all that matters is cogito ergo sum, and that that which cogitos in Buddhadharma is not the brain since Buddha taught reincarnation. That proves there is a soul. As for all your vile atheist tactics; just take them to hell with you and present them to the devil and ask for your money back since they're defective.

Well said, n. yeti

The manas (intellect, or “sixth consciousness”) has an innate tendency to synthesize discrete phenomena into the illusion of continuity. It has been explained as the illusion of a wheel that emerges when a firebrand is whirled at night, this being merely a trick of the senses, as no such wheel exists nor can exist separate from the imagination. It neither arises nor disappears. Once this continuity is broken by closing the sense doors, the illusion is also dispelled as having never been arisen originally. Where does the candle flame go when it goes out? Up, down, sideways? It simply goes out, and like a flame to flame, candle to candle, the chain of existence continues without an underlying separate entity superimposed by the imagination and called by the ignorant a “soul”.

But if the assumed soul-entity it is not separate, then it must logically be subject to change along with the changes of the body from moment to moment, being joyous one moment and lamenting the next, suffering changes throughout eternity, which places the soul in the category of phenomena which rise and fall but have no discernable origin. Again, such an entity therefore cannot be said to be permanent and unchanging but would be instead one that changes according to conditionality, and modes of suffering and bliss. Therefore it must logically be seen as the product of false imagining, much like the illusory wheel of a turning firebrand.

Similarly, it is like clay when shaped into a vessel then put into a kiln, in both instances having discernible similarities but transforming from soft clay to baked clay, suffering changes in characteristics such as hardness and color. Smashed on a rock and ground into dust, such a vessel shows it was never a clay pot to begin with and that its “vesselness” was imputed as a mere configuration of mind due to superficial similarities. Such notions are therefore to be discarded. However, because of habitual attachments, the manas, being a conditional phenomenon that arises due to ignorance and is therefore perishable, and vivified through force of desire, resists and suffers against the recognition of its own “death” even though it was never born to begin with.

The manas, grasping to the constant flux of phenomena, mistakes itself as having permanence, but just like the unbaked pot and the one hardened in the kiln, it is not the same from moment to moment, but is discerned as such because of perceived similarities imputed onto phenomena. The manas therefore grasps to conceptual illusions and childish superstition to explain itself, seeking causes where there are none, such as being created by a God, or both inhabiting a body but being separate from it. How can something (a soul) be both part of something and separate from something else (the body)? Logically this makes no sense and must be discarded as false imagination. Because of this delusion, there arises the notion of continuity from moment to moment, imputed along with the illusion of time passing and the changing nature of matter, but the nature of reality is not subject to time passing (time is no limitation for the Tathagata) nor does it have the nature of mutability or conditionality (conditionality is no limitation for the Tathagata), these things being mere appearances which are seen as real because of the constant engagement of the intellect with the stirring of phenomena and karmic retribution suffered (or enjoyed) by the sentient.

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