Philosophy 438 Indian Buddhist Philosophy Buddhist Views of the ...

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8 CHAPTER 1. CONNECTED DISCOURSES “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” “No, lord.” “...Is feeling constant or inconstant?” “Inconstant, lord.”... “...Is perception constant or inconstant?” “Inconstant, lord.”... “...Are fabrications constant or inconstant?” “Inconstant, lord.”... “What do you think, monks—Is consciousness constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” “No, lord.” “Thus, monks, any body whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’ “Any feeling whatsoever... “Any perception whatsoever... “Any fabrications whatsoever... “Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: ’This is not mine. This is not my self. This is not what I am.’ “Seeing thus, the instructed noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released.’ He discerns that ‘Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.’” That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of five monks, through not clinging (not being sustained), were fully released from fermentation/effluents.
1.2. THE LEASH 9 1.2 Samyutta Nikāya XXII.99 Gaddula Sutta (The Leash) At Savatthi. There the Blessed One said: “Monks, from an inconstruable beginning comes transmigration. A beginning point is not evident, although beings hindered by ignorance and fettered by craving are transmigrating and wandering on. “There comes a time when the great ocean evaporates, dries up, and does not exist. But for beings—as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on—I don’t say that there is an end of suffering and stress. “There comes a time when Sineru, king of mountains, is consumed with flame, is destroyed, and does not exist. But for beings—as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on – I don’t say that there is an end of suffering and stress. “There comes a time when the great earth is consumed with flame, is destroyed, and does not exist. But for beings—as long as they are hindered by ignorance, fettered by craving, transmigrating and wandering on—I don’t say that there is an end of suffering and stress. “Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; 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 people of integrity, is not well-versed or disciplined in their Dhamma—assumes form 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. “He keeps running around and circling around that very form. . . that very feeling. . . that very perception. . . those very fabrications. . . that very consciousness. He is not set loose from form, not set loose from feeling. . . from perception. . . from fabrications. . . not set loose from consciousness. He is not set loose from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. He is not set loose, I tell you, from suffering and stress. “But a well-instructed, noble disciple—who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for people of integrity, is well-versed and disciplined in their Dhamma—doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. “He doesn’t assume feeling to be the self. . . .
Page 1: Philosophy 438 Indian Buddhist Phil
Page 4 and 5: ii CONTENTS III The Mind Like Fire
Page 6 and 7: 2 CONTENTS Weekly schedule of lectu
Page 8 and 9: 4 CONTENTS
Page 11: Chapter 1 Samyutta-nikāya The Conn
Page 15 and 16: 1.4. A BEING 11 “A monk who has a
Page 17 and 18: 1.5. TO KOTTHITA 13 “No, my frien
Page 19 and 20: 1.6. ON SELF, NO SELF, AND NOT-SELF
Page 21 and 22: Chapter 2 Aṅguttara-nikāya The G
Page 23 and 24: 2.2. PENETRATIVE 19 body—agreeabl
Page 25 and 26: 2.2. PENETRATIVE 21 “Now when a n
Page 27 and 28: 2.3. TO GIRIMANANDA 23 pain?’ I t
Page 29 and 30: 2.3. TO GIRIMANANDA 25 fabrications
Page 31 and 32: Chapter 3 Majjhima-nikāya The Midd
Page 33 and 34: 3.1. ALL THE FERMENTATIONS 29 ferme
Page 35 and 36: 3.2. ON RIGHT SPEECH 31 fulness as
Page 37 and 38: 3.2. ON RIGHT SPEECH 33 this two-pr
Page 39 and 40: 3.3. TO VACCHAGOTTA ON FIRE 35 “I
Page 41 and 42: 3.3. TO VACCHAGOTTA ON FIRE 37 “
Page 43 and 44: 3.4. THE SIX SEXTETS 39 the tongue-
Page 45 and 46: 3.4. THE SIX SEXTETS 41 able. . . .
Page 47 and 48: 3.4. THE SIX SEXTETS 43 such a thin
Page 49 and 50: Chapter 4 Dīgha Nikȳa The Long Di
Page 51 and 52: 4.1. THE GREAT CAUSES DISCOURSE 47
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Part II Practical writings by moder
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62 CHAPTER 5. MEDITATING ON NO-SELF
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70 CHAPTER 6. NO-SELF OR NOT-SELF?
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72 CHAPTER 6. NO-SELF OR NOT-SELF?
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75 The Mind Like Fire Unbound: An I
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Preface To study ancient texts is l
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Part One: The Abstract “Released.
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in particular. Once it no longer vi
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Part Two: The Essay Introduction
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85 Ended the old, there is no new t
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87 the subtle, the very-hard-to-see
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89 him. In the version told in RV 1
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91 does not blaze. Its brilliance g
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93 Ud VIII.10 ‘But, Venerable Got
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95 Sariputta: Do you regard the Tat
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97 There is the case, Sandha, where
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99 This is where the ordinary meani
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101 friend’. Now, how is the mean
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103 Here Ven. Udayin compares the n
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105 On the level of ordinary sensor
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107 ‘Just as a fire, Vaccha, burn
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109 If a monk abandons passion for
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111 S XXII.121 Thus passion and des
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113 endearing, fostering desire, en
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115 said to her husband, ‘These r
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117 If he does not relish them, wel
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119 husked rice,’ in the same way
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121 Views are the second mode of cl
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123 as a result of sensual pleasure
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125 so. I don’t think in that way
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127 The construings the Buddha reli
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129 M 118 The standard description
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131 ness in the fourth level of jha
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133 events and is one of the ways i
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135 Feeling is not yours. . . . Per
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137 the extent of the objects of de
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139 body as in the self, or the sel
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141 the ridges and hollows, the riv
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143 Then Vacchagotta the wanderer g
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145 is passing away, only stress is
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147 S LVI.11 Just as if there were
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149 —‘I know, I see, that’s j
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151 producing knowledge—leads to
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153 cerns that he is breathing out
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155 Knowing and seeing the eye as i
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157 A III.88 As the text makes clea
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159 death. . . sorrow, lamentation,
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161 While those who have cut off do
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163 With ignorance as condition, th
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165 MahaKaccayana: ‘Concerning th
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167 it. Sensing a feeling of pain.
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169 there were to come a powerful w
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171 the innate burdensomeness of ev
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