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

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10 CHAPTER 1. CONNECTED DISCOURSES “He doesn’t assume perception to be the self. . . . “He doesn’t assume fabrications to be the self. . . . “He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. “He doesn’t run around or circle around that very form. . . that very feeling. . . that very perception. . . those very fabrications. . . that very consciousness. He is set loose from form, set loose from feeling. . . from perception. . . from fabrications. . . set loose from consciousness. He is set loose from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. He is set loose, I tell you, from suffering and stress. 1.3 Samyutta Nikāya XXII.122 Sīlavant Sutta (Discourse on the Virtuous) On one occasion Ven. Sariputta and Ven. Maha Kotthita were staying near Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging from seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, “Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?” “A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as an aggregate of clinging, feeling. . . perception. . . fabrications. . . consciousness as an aggregate of clinging. A virtuous monk should attend in an appropriate way to these five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five aggregates of clinging as inconstant. . . not-self, would realize the fruit of stream-entry.” “Then which things should a monk who has attained stream-entry attend to in an appropriate way?” “A monk who has attained stream-entry should attend in an appropriate way to these five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five aggregates of clinging as inconstant. . . not-self, would realize the fruit of once-returning.” “Then which things should a monk who has attained once-returning attend to in an appropriate way?”
1.4. A BEING 11 “A monk who has attained once-returning should attend in an appropriate way to these five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained oncereturning, attending in an appropriate way to these five aggregates of clinging as inconstant. . . not-self, would realize the fruit of non-returning.” “Then which things should a monk who has attained non-returning attend to in an appropriate way?” “A monk who has attained non-returning should attend in an appropriate way to these five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained nonreturning, attending in an appropriate way to these five aggregates of clinging as inconstant. . . not-self, would realize the fruit of arahantship.” “Then which things should an arahant attend to in an appropriate way?” “An arahant should attend in an appropriate way to these five aggregates of clinging as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things—when developed and pursued—lead both to a pleasant abiding in the here-and-now and to mindfulness an alertness.” 1.4 Samyutta Nikāya XXIII.2 Sattā Sutta (A Being) Translator’s note A number of discourses (among them, SN XXXV.191; AN VI.63) make the point that the mind is fettered, not by things like the five aggregates or the objects of the six senses, but by the act of passion and delight for them. There are two ways to try to cut through this fetter. One is to focus on the drawbacks of passion and delight in and of themselves, seeing clearly the stress and suffering they engender in the mind. The other is to analyze the objects of passion and delight in such a way that they no longer seem worthy of interest. This second approach is the one recommended in this discourse: when the Buddha talks of “smashing, scattering, and demolishing form (etc.) and making it unfit for play,” he is referring to the practice of analyzing form minutely into its component parts until it no longer seems a fit object for passion and delight. When all five aggregates can be treated in this way, the mind is left with no conditioned object to serve as a focal point for its passion, and so is released—at the very least— to the stage of awakening called non-return.
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 and 12: Chapter 1 Samyutta-nikāya The Conn
Page 13: 1.2. THE LEASH 9 1.2 Samyutta Nikā
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
Page 63: 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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Philosophy 438 Indian Buddhist Philosophy Buddhist Views of the ...

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