Look at the world and see its emptiness Mogharāja, always
mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of
death.
— Sutta Nipāta 5.15, Mogharājamāṇavapucchā
Now what, Ānanda, is the recognition of selflessness? Here,
Ānanda, a monk, gone to the wilderness, to the root of a tree, or
to an empty place, discriminates thus: ‘The eye is not-self, forms
are not-self; the ear is not-self, sounds are not-self; the nose is
not-self, odors are not-self; the tongue is not-self, flavors are
not-self; the body is not-self, tactual objects are not-self; the
mind is not-self, phenomena are not-self.’ Thus he abides
contemplating selflessness with regard to the six internal and
external sensory spheres. This, Ānanda, is called the recognition
of selflessness.
Monks, form, feeling, recognition, fabrications, and
consciousness are not-self. Were form, feeling, recognition,
fabrications, or consciousness self, then this form, feeling,
recognition, fabrications, and consciousness would not lead to
dis-ease.
None can have it of form, feeling, recognition, fabrications, or
consciousness: ‘Let my form, feeling, recognition, fabrications, or
consciousness be thus, let my form, feeling, recognition,
fabrications, or consciousness be not thus.’
‘The seen will be merely the seen, the heard will be merely the
heard, the sensed will be merely the sensed, the known will be
merely the known.’ This is how you should train, Bāhiya.
When, Bāhiya, for you the seen will be merely the seen, the heard
will be merely the heard, the sensed will be merely the sensed, the
known will be merely the known, then Bāhiya, you will not be that.
When, Bāhiya, you are not that, then Bāhiya, you will not be there.
When, Bāhiya, you are not there, then Bāhiya, you will be neither
here nor beyond nor between-the-two. Just this is the end of
unsatisfactoriness.
Thus, monks, the Tathāgata does not conceive an [object] seen
when seeing what is to be seen. He does not conceive an unseen. He
does not conceive a to-be-seen. He does not conceive a seer.
He does not conceive an [object] heard when hearing what is to be
heard. He does not conceive an unheard. He does not conceive a
to-be-heard. He does not conceive a hearer.
He does not conceive an [object] sensed when sensing what is to be
sensed. He does not conceive an unsensed. He does not conceive a
to-be-sensed. He does not conceive a senser.
He does not conceive an [object] known when knowing what is to be
known. He does not conceive an unknown. He does not conceive a
to-be-known. He does not conceive a knower.
‘The recognition of selflessness in what is unsatisfactory,
monks, when developed and cultivated, is of great fruit and
benefit; it merges with the death-free, has the death-free as its
end.’ Thus it was said. In reference to what was it said?
Monks, when a monk’s mind frequently remains acquainted with the
recognition of selflessness in what is unsatisfactory, his mind is
rid of “I-making” and “mine-making” with regard to this conscious
body and externally with regard to all representations, and has
transcended conceit, is at peace, and is well liberated.
If, monks, when a monk’s mind frequently remains acquainted with
the recognition of selflessness in what is unsatisfactory, his mind
is not rid of “I-making” and “mine-making” with regard to this
conscious body and externally with regard to all representations,
and has not transcended conceit, is not at peace, and is not well
liberated, then he should know, ‘I have not developed the
recognition of selflessness in what is unsatisfactory, there is no
stepwise distinction in me, I have not obtained the strength of
development.’ In that way he is fully aware there. But if, monks,
when a monk’s mind frequently remains acquainted with the
recognition of selflessness in what is unsatisfactory, his mind is
rid of “I-making” and “mine-making” with regard to this conscious
body and externally with regard to all representations, and has
transcended conceit, is at peace, and is well liberated, then he
should know, ‘I have developed the recognition of selflessness in
what is unsatisfactory, there is stepwise distinction in me, I have
obtained the strength of development.’ In that way he is fully
aware there.
‘The recognition of selflessness in what is unsatisfactory, monks,
when developed and cultivated, is of great fruit and benefit; it
merges with the death-free, has the death-free as its end.’ Thus it
was said. And in reference to this it was said.
Look at the world and see its emptiness Mogharāja, always
mindful,
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of
death.
‘He has been stilled where the currents of conceiving do not
flow. And when the currents of conceiving do not flow, he is said
to be a sage at peace.’ Thus was it said. With reference to what
was it said?
Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall
be” is a conceiving. “I shall not be” ... “I shall be possessed of
form” ... “I shall be formless” ... “I shall be percipient” ... “I
shall be non-percipient” ... “I shall be
neither-percipient-nor-non-percipient” is a conceiving. Conceiving
is a disease, conceiving is a cancer, conceiving is an arrow. By
going beyond all conceiving, monk, he is said to be a sage at
peace.
Furthermore, a sage at peace is not born, does not age, does not
die. He is unagitated, and is free from longing. He has nothing
whereby he would be born. Not being born, how could he age? Not
aging, how could he die? Not dying, how could he be agitated? Not
being agitated, for what will he long?
So it was in reference to this that it was said, ‘He has been
stilled where the currents of conceiving do not flow. And when the
currents of conceiving do not flow, he is said to be a sage at
peace.’
Here monks, a monk develops the awakening factor of mindfulness
accompanied by the recognition of selflessness in what is
unsatisfactory, dependent upon seclusion, dispassion, and
cessation, resulting in letting go. He develops the awakening
factor of dhamma-investigation accompanied by the recognition of
selflessness in what is unsatisfactory, dependent upon seclusion,
dispassion, and cessation, resulting in letting go. He develops the
awakening factor of energy accompanied by the recognition of
selflessness in what is unsatisfactory, dependent upon seclusion,
dispassion, and cessation, resulting in letting go. He develops the
awakening factor of joy accompanied by the recognition of
selflessness in what is unsatisfactory, dependent upon seclusion,
dispassion, and cessation, resulting in letting go. He develops the
awakening factor of tranquility accompanied by the recognition of
selflessness in what is unsatisfactory, dependent upon seclusion,
dispassion, and cessation, resulting in letting go. He develops the
awakening factor of meditative composure accompanied by the
recognition of selflessness in what is unsatisfactory, dependent
upon seclusion, dispassion, and cessation, resulting in letting go.
He develops the awakening factor of equanimity accompanied by the
recognition of selflessness in what is unsatisfactory, dependent
upon seclusion, dispassion, and cessation, resulting in letting
go.
It is in this way that the recognition of selflessness in what is
unsatisfactory is developed and cultivated so that it is of great
fruit and benefit. It is in this way that the recognition of
selflessness in what is unsatisfactory is developed and cultivated
so that one of two fruits is to be expected: either final gnosis in
this very life or, if there is a residue of clinging, the state of
nonreturning. It is in this way that the recognition of
selflessness in what is unsatisfactory is developed and cultivated
so that it leads to great good. It is in this way that the
recognition of selflessness in what is unsatisfactory is developed
and cultivated so that it leads to great security from bondage. It
is in this way that the recognition of selflessness in what is
unsatisfactory is developed and cultivated so that it leads to a
great sense of urgency. It is in this way that the recognition of
selflessness in what is unsatisfactory is developed and cultivated
so that it leads to dwelling in great comfort.
For whom there is neither a far shore,
Nor a near shore, nor both,
Who is free from distress, without ties,
Him I call a brāhmaṇa.
— Dhammapada 385
Now what, Ānanda, is the recognition of cessation? Here, Ānanda,
a monk, gone to the wilderness, to the root of a tree, or to an
empty place, discriminates thus: ‘This is peace, this is excellent,
that is: the calming of all fabrications, the release of all
acquisitions, the elimination of craving, cessation, nibbāna.’
This, Ānanda, is called the recognition of cessation.
There being no agitation, there is tranquility. There being
tranquility, there is no inclination. There being no inclination,
there is no coming or going. There being no coming or going, there
is no passing away or arising. There being no passing away or
arising, there is neither a here nor a beyond nor a
between-the-two. Just this is the end of unsatisfactoriness.
One does not form any specific fabrication or volitional
intention towards either existence or non-existence. Not forming
any specific fabrication or volitional intention towards either
existence or non-existence, he does not cling to anything in this
world. Not clinging, he is not excited. Unexcited, he personally
attains complete nibbāna. He discerns that, ‘Birth is ended, the
holy life fulfilled, done is what had to be done, there is nothing
further here.’
‘The seen will be merely the seen, the heard will be merely the
heard, the sensed will be merely the sensed, the known will be
merely the known.’ This is how you should train, Bāhiya.
When, Bāhiya, for you the seen will be merely the seen, the heard
will be merely the heard, the sensed will be merely the sensed, the
known will be merely the known, then Bāhiya, you will not be that.
When, Bāhiya, you are not that, then Bāhiya, you will not be there.
When, Bāhiya, you are not there, then Bāhiya, you will be neither
here nor beyond nor between-the-two. Just this is the end of
unsatisfactoriness.
This is death-free, namely, the liberation of mind through not
clinging.
When that consciousness is not established, not increasing, not
concocting, it is liberated. Being liberated, it is steady. Being
steady, it is content. Being content, he is not excited. Unexcited,
he personally attains complete nibbāna. He discerns that, ‘Birth is
ended, the holy life fulfilled, done is what had to be done, there
is nothing further here.’
Here monks, a monk develops the awakening factor of mindfulness
accompanied by the recognition of cessation, dependent upon
seclusion, dispassion, and cessation, resulting in letting go. He
develops the awakening factor of dhamma-investigation accompanied
by the recognition of cessation, dependent upon seclusion,
dispassion, and cessation, resulting in letting go. He develops the
awakening factor of energy accompanied by the recognition of
cessation, dependent upon seclusion, dispassion, and cessation,
resulting in letting go. He develops the awakening factor of joy
accompanied by the recognition of cessation, dependent upon
seclusion, dispassion, and cessation, resulting in letting go. He
develops the awakening factor of tranquility accompanied by the
recognition of cessation, dependent upon seclusion, dispassion, and
cessation, resulting in letting go. He develops the awakening
factor of meditative composure accompanied by the recognition of
cessation, dependent upon seclusion, dispassion, and cessation,
resulting in letting go. He develops the awakening factor of
equanimity accompanied by the recognition of cessation, dependent
upon seclusion, dispassion, and cessation, resulting in letting
go.
It is in this way that the recognition of cessation is developed
and cultivated so that it is of great fruit and benefit. It is in
this way that the recognition of cessation is developed and
cultivated so that one of two fruits is to be expected: either
final gnosis in this very life or, if there is a residue of
clinging, the state of nonreturning. It is in this way that the
recognition of cessation is developed and cultivated so that it
leads to great good. It is in this way that the recognition of
cessation is developed and cultivated so that it leads to great
security from bondage. It is in this way that the recognition of
cessation is developed and cultivated so that it leads to a great
sense of urgency. It is in this way that the recognition of
cessation is developed and cultivated so that it leads to dwelling
in great comfort.
Labels: Anatta,
Buddha,
Dropping,
Theravada
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