5-KHANDA’s in DETAIL: [07-SEP-2021] // (Aggregate of SELF / VIPASSANA)

5-KHANDA’s in DETAIL: [07-SEP-2021]

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(Aggregate of SELF / VIPASSANA)

REF: The Five Aggregates: A Study Guide (accesstoinsight.org)

https://www.accesstoinsight.org/lib/study/khandha.html

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NIBBANA is NOT ANNIHILATION OF 5 KHANDA's of SELF, nibbāna being extinguishing of the fires of passion, aversion, and delusion —

That means one can have SNKAHARA that are devoid of impurity in the form of passion, aversion, and delusion and thus, still in the state of NIBBANA.

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?Form— which covers physical phenomena of all sorts, both within and without the body — wears down or "de-forms." Feeling feels pleasure, pain, and neither pleasure nor pain. Perception labels or identifies objects. Consciousness cognizes the six senses (counting the intellect as the sixth) along with their objects. Of the five khandhas, fabrication is the most complex. Passages in the canon define it as intention, but it includes a wide variety of activities, such as attention, evaluation (§14), and all the active processes of the mind. It is also the most fundamental khandha, for its intentional activity underlies the experience of form, feeling, etc., in the present moment.

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Thus intention is an integral part of our experience of all the khandhas — an important point, for this means that there is an element of intention in all suffering. This opens the possibility that suffering can be ended by changing our intentions (from aversion to compassion) — or abandoning them entirely — which is precisely the point of the Buddha's teachings.

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?If passion and delight are entirely eradicated, though, all clinging is entirely abandoned, the intentions that fabricate khandhas are dropped, and the mind totally released. The bricks of the pavement have turned into a runway, and the mind has taken off.

Into what? Other passages mention that a consciousness in this freedom — "without feature or surface (without aggregates)[i.e. feeling that is neutral, perception that is neutral, fabrication that is done with compassion], without end, luminous all around"

— lying outside of time and space, experienced when the six sense spheres stop functioning or is motionless due to calmness attained as a result of abandoning of craving aversion and delusion.

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Consciousness without feature (aggregates) is thus the awareness of Awakening. And the freedom of this awareness carries over even when the awakened person returns to ordinary consciousness.

As the Buddha said of himself:

"Freed, dissociated, & released from form, the Tathāgata dwells with unrestricted awareness. Freed, dissociated, & released from feeling… perception… fabrications… consciousness… birth… aging… death… suffering & stress… defilement, the Tathāgata dwells with unrestricted awareness"

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My Note: IMPUREconsciousness, is the one, that has aggregates of self (perception and fabrication) conditoned by craving/aversion/delusion.

?The consciousness that is PURE,will have aggregates of self, where perception=NEUTRAL and INTENTION or FABRICATION that does not cause craving aversion or delusion in any form.

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'Our teacher teaches the subduing of passion & desire.'

'Our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Our teacher teaches the subduing of passion & desire for consciousness.'

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Seeing what danger does your teacher teach the subduing of passion & desire for consciousness?'

ANSWER:

'When one is not free from passion, desire, love,thirst, fever, & craving for ""form"", then from any change & alteration in that form, there arises sorrow, lamentation, pain, grief, & despair.

?Same for feeling, perception, fabrications

?When one is not free from passion, desire, love, thirst, fever, & craving for ""consciousness"", then from any change & alteration in that consciousness, there arise sorrow, lamentation, pain, grief, & despair. Seeing this danger, our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications.

?Seeing this danger our teacher teaches the subduing of passion & desire for consciousness.'

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what benefit does your teacher teach the subduing of passion & desire for consciousness?'

Answer:

'When one is free from passion, desire, love, thirst, fever, & craving for form, then with any change & alteration in that form,feeling, perception, fabrications and consciousness

?there does not arise any sorrow, lamentation, pain, grief, or despair.

?Seeing this benefit our teacher teaches the subduing of passion & desire for FORM, feeling, perception, fabrications and ""consciousness""

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AND WHAT IS MIDDLE PATH that leads to AWAKENING, to-self, unbinding?

?Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

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CLINGING to aggregates:

"It's just as when a dog is tied by a leash to a post or stake: If it walks, it walks right around that post or stake. If it stands, it stands right next to that post or stake. If it sits, it sits right next to that post or stake. If it lies down, it lies down right next to that post or stake.

"In the same way, an uninstructed run-of-the-mill person regards form as: 'This is mine, this is my self, this is what I am.' He regards feeling… perception… fabrications… consciousness as: 'This is mine, this is my self, this is what I am.' If he walks, he walks right around these five clinging-aggregates. If he stands, he stands right next to these five clinging-aggregates. If he sits, he sits right next to these five clinging-aggregates. If he lies down, he lies down right next to these five clinging-aggregates.

Thus, one should reflect on one's mind with every moment: 'For a long time has this mind been defiled by passion, aversion, & delusion.'

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?From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.

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, an uninstructed, run-of-the-mill person, when creating, creates nothing but form… feeling… perception… fabrications… consciousness."

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WHAT IS form, feeling, perception, fabrication, consciousness??

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FORM- ?"And why do you call it 'form' [rūpa]?

Because it is afflicted, thus it is called 'form.' Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form.

The four great existents and the form derived from them. And what are the four great existents? They are the earth property, the liquid property, the fire property, & the wind property.

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"And why do you call it 'feeling'?

Because it feels, thus it is called 'feeling.' What does it feel? It feels pleasure, it feels. pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

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There are three kinds of feeling: pleasant feeling, painful feeling, & neither-pleasant-nor-painful feeling

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"And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: this is called feeling."

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"And why do you call it 'perception'?

Because it perceives [evaluates], thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

"And what is perception? These six bodies of perception — perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: this is called perception.

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"And why do you call them 'fabrications'?

Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate into a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood… For the sake of fabrication-hood… For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications.

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"And what are fabrications? There are these six classes of intention: intention aimed at sights, sounds, smells, tastes, tactile sensations, & ideas. These are called fabrications."

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"Three kinds of fabrications: meritorious fabrications [ripening in pleasure], demeritorious fabrications [ripening in pain], & imperturbable fabrications [the formless jhānas]."

"And what, are bodily fabrications, what are verbal fabrications, what are mental fabrications?"

"In-&-out breathing is bodily, bound up with the body, therefore is it called a bodily fabrication. Having directed one's thought and evaluated (the matter), one breaks into speech. Therefore, directed thought & evaluation are called verbal fabrications. Perception & feeling are mental, bound up with the mind. Therefore perception & feeling are called mental fabrications."

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"And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.

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"And why do you call it 'consciousness'?

Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness."

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"And what is consciousness? These six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness."

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"And what are the six sense media?

These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.

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"And what is name-&-form?

Feeling, perception, intention, contact, & attention: This is called name. The four great elements and the form dependent on the four great elements: This is called form. This name & this form are called name-&- form.

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"'From consciousness as a requisite condition comes name-&-form.' Thus, it has been said.

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"From name-&-form as a requisite condition comes consciousness.' Thus, it has been said. And this is the way to understand how from name-&-form as a requisite condition comes consciousness.

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If consciousness were not to gain a foothold in name-&-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?" "Thus, this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-&-form

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Nutriment of physical food :-

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"Where there is passion, delight, & craving for the nutriment of physical food, consciousness lands there and grows. Where consciousness lands and grows, name-&-form alights. Where name-&-form alights, there is the growth of fabrications. Where there is the growth of fabrications, there is the production of renewed becoming in the future. Where there is the production of renewed becoming in the future, there is future birth, aging, & death, together, I tell you, with sorrow, affliction, & despair.

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SIMILARLY, "Where there is no passion for the nutriment of physical food, where there is no delight, no craving, then consciousness does not land there or grow… Name-&- form does not alight… There is no growth of fabrications… There is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair.

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Constructing a Self

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The Blessed One said, "And which is the burden?

'The five clinging-aggregates,' it should be said. Which five? Form as a clinging-aggregate, feeling as a clinging[1]aggregate, perception as a clinging-aggregate, fabrications as a clinging[1]aggregate, consciousness as a clinging-aggregate: This, monks, is called the burden.

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"And which is the carrier of the burden? 'The person (NAME-FORM),' it should be said. This venerable one with such a name, such a clan-name: This is called the carrier of the burden

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"And which is the carrier of the burden? 'The person,' it should be said. This venerable one with such a name, such a clan-name: This is called the carrier of the burden

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"And which is the casting off of the burden? The remainderless dispassion[1]cessation, renunciation, relinquishment, release, & letting go of that very craving: This is called the casting off of the burden."

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CLINGING

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"Monks, there are four (modes of) clinging. Which four? Sensuality-clinging, view-clinging, habit-&-practice-clinging, and doctrines-of-the-self-clinging."

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AN IGNORANT PERSON, assumes FORM to be SELF, assumes feeling to be the self, assumes perception to be the self, assumes fabrications to be the self, assumes consciousness to be the self

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"If one stays obsessed with FORM, feeling… perception… fabrications, consciousness

"Any desire, passion, delight, or craving for FORM, feeling… perception… fabrications… "Any desire, passion, delight, or craving for consciousness,, : when one is caught up there, tied up there, one is said to be 'a being.'"

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=================== WHAT IS A “BEING”? as asked by MARA the EVIL ONE

MARA: "By whom was this “”being”” created? Where is the living being's maker? Where has the living being originated? Where does the living being cease?"

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"What? Do you assume a 'being,' Māra? Do you take a position?

This is purely a pile of fabrications. Here no living being can be pinned down.

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Just as when, with an assemblage of parts, there's the word, chariot, even so when aggregates are present, there's the convention of a “” being””.

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For only stress is what comes to be; stress, what remains & falls away. Nothing but stress comes to be. Nothing ceases but stress." Then Māra the Evil One — sad & dejected at realizing, "Vajirā the nun knows me" — vanished right there.

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Constructing the Path

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SECLUSION: first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion…

"Quite secluded from sensuality, secluded from unskillful mental qualities, the monk enters & remains in the first jhāna:, Here His earlier perception of sensuality ceases,

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CONCENTRATION: second jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration…

"Then, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: His earlier perception of a refined truth of rapture & pleasure born of seclusion ceases

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'Equanimous & mindful, third jhāna: "And then, with the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, 'Equanimous and mindful,

' His earlier perception of a refined truth of rapture & pleasure born of concentration ceases, and on that occasion there is a perception of a refined truth of equanimity…

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fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

His earlier perception of a refined truth of equanimity ceases, and on that occasion there is a perception of a refined truth of neither pleasure nor pain…

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And thus, it is that with training one perception arises and with training another perception ceases. "And then, with the complete transcending of perceptions, ' the monk enters & remains in the dimension of the “”infinitude of space””, And thus it is that with training one perception arises and with training another perception ceases.

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"And then, with the complete transcending of the dimension of the infinitude of space, ' the monk enters & remains in the dimension of the infinitude of consciousness. His earlier perception of a refined truth of the dimension of the infinitude of space ceases, and on that occasion, there is a perception of a refined truth of the dimension of the infinitude of “” consciousness””

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"And then, with the complete transcending of the dimension of the infinitude of consciousness, thinking, 'There is nothing,' the monk enters & remains in the dimension of “” nothingness””. And thus, it is that with training one perception arises and with training another perception ceases."

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"'I tell you, the ending of the (mental) fermentations depends on the first jhāna.' Thus it has been said. In reference to what was it said? There is the case where a monk, secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite — the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'

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there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite — the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'

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========== Ten perceptions,

"Lord, Ven. Girimānanda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimānanda, out of sympathy for him.

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"ānanda, if you go to the monk Girimānanda and tell him ten perceptions, it's possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.

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"And what is the perception of inconstancy? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.' Thus he remains focused on inconstancy with regard to the five aggregates. This, ānanda, is called the perception of inconstancy.

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"And what is the perception of not-self? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, aromas are not-self; the tongue is not-self, flavors are not-self; the body is not-self, flavors are not-self; the intellect is not[1]self, ideas are not-self.' Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.

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"And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill[1]will. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate arisen evil, unskillful mental 11/03/2019 The Five Aggregates: A Study Guide https://www.accesstoinsight.org/lib/study/khandha.html 22/39 qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

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"And what is the perception of dispassion? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: 'This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, Unbinding.' This is called the perception of dispassion.

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"And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.

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"And what is mindfulness of in-&-out breathing? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

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' He trains himself, 'I will breathe IN and out calming bodily fabrication.

He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.

He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'

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He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' [xiv] He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.' [xv] He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.' 11/03/2019 The Five Aggregates: A Study Guide https://www.accesstoinsight.org/lib/study/khandha.html 23/39 [xvi] He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'" "This, ānanda, is called mindfulness of in-&-out breathing.

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Deconstruction

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"Even so, monks, whatever isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness. And what isn't yours? Form isn't yours… Feeling isn't yours… Perception… Fabrications… Consciousness isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness."

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[Mahāli:] "And what, lord, is the cause, what the requisite condition, for the defilement of beings? How are beings defiled with cause, with requisite condition?" [The Buddha:]

"Mahāli, if form were exclusively stressful — followed by stress, infused with stress and not infused with pleasure — beings would not be infatuated with form. But because form is also pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings are infatuated with form. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition.

"If feeling were exclusively stressful… "

If perception were exclusively stressful… "

If fabrications were exclusively stressful… "

If consciousness were exclusively stressful — followed by stress, infused with stress and not infused with pleasure — beings would not be infatuated with consciousness. But because consciousness is also pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings are infatuated with consciousness. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition."

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"And what, lord, is the cause, what the requisite condition, for the purification of beings? How are beings purified with cause, with requisite condition?"

"Mahāli, if form were exclusively pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings would not be disenchanted with form. But because form is also stressful — followed by stress, infused with stress and not infused with pleasure — beings are disenchanted with form. Through disenchantment, they grow dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition.

"If feeling were exclusively pleasurable… "

If perception were exclusively pleasurable… "

If fabrications were exclusively pleasurable… "

If consciousness were exclusively pleasurable —

followed by pleasure, infused with pleasure and not infused with stress — beings would not be disenchanted with consciousness. But because consciousness is also stressful — followed by stress, infused with stress and not infused with pleasure — beings are disenchanted with consciousness. Through disenchantment, they grow dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition."

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§ 40. "For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep cultivating disenchantment with regard to form, that he keep cultivating disenchantment with regard to feeling, that he keep cultivating disenchantment with regard to perception, that he keep cultivating disenchantment with regard to fabrications, that he keep cultivating disenchantment with regard to consciousness. As he keeps cultivating disenchantment with regard to form… feeling… perception… fabrications… consciousness, he comprehends form… feeling… perception… fabrications… consciousness. As he comprehends form… feeling… perception… fabrications… consciousness, he is totally released from form… feeling… perception… fabrications… consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress." — SN 22:39

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The Blessed One said, "And which are the phenomena to be comprehended? Form is a phenomenon to be comprehended. Feeling… Perception… Fabrications… Consciousness is a phenomenon to be comprehended. These are called phenomena to be comprehended. "And which is comprehension? Any ending of passion, ending of aversion, ending of delusion. This is called comprehension."

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UNBINDING:

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§ 43. "It's just as when boys or girls are playing with little sand castles [literally, dirt houses]. As long as they are not free from passion, desire, love, thirst, fever, & craving for those little sand castles, that's how long they have fun with those sand castles, enjoy them, treasure them, feel possessive of them. But when they become free from passion, desire, love, thirst, fever, & craving for those little sand castles, then they smash them, scatter them, demolish them with their hands or feet and make them unfit for play.

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"In the same way, Rādha, you too should smash, scatter, & demolish form, and make it unfit for play. Practice for the ending of craving for form.

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"You should smash, scatter, & demolish feeling, and make it unfit for play. Practice for the ending of craving for feeling.

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"You should smash, scatter, & demolish perception, and make it unfit for play. Practice for the ending of craving for perception.

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"You should smash, scatter, & demolish fabrications, and make them unfit for play. Practice for the ending of craving for fabrications.

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"You should smash, scatter, & demolish consciousness and make it unfit for play. Practice for the ending of craving for consciousness — because the ending of craving, Rādha, is Unbinding."

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"And what is the development of concentration that… leads to the ending of the fermentations?

There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that… leads to the ending of the fermentations."

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Both formerly & now, it's only stress that I describe, and the cessation of stress."

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"Then, friend Yamaka, how would you answer if you are thus asked: A monk, a worthy one, with no more fermentations: what is he on the break-up of the body, after death?

"Thus asked, I would answer, 'Form is inconstant… Feeling… Perception… Fabrications… Consciousness is inconstant. That which is inconstant is stressful. That which is stressful has ceased and gone to its end." — SN 22:85

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§ 52. Now at that moment this line of thinking appeared in the awareness of a certain monk: "So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?"

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form 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.'

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"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.'

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"Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, 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 ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

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Consciousness without feature, without end, luminous all around: Here water, earth, fire, & wind have no footing. Here long & short coarse & fine fair & foul name & form are, without remnant, brought to an end. From the cessation of (sensory) consciousness, each is here brought to an end.

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§ 56. "Freed, dissociated, & released from ten things, Bāhuna, the Tathāgata dwells with unrestricted awareness. Which ten? Freed, dissociated, & released from form, the Tathāgata dwells with unrestricted awareness. Freed, dissociated, & released from feeling… from perception… from fabrications… from consciousness… from birth… from aging… from death… from suffering & stress… Freed, dissociated, & released from defilement, the Tathāgata dwells with unrestricted awareness.

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"Just as a red, blue, or white lotus born in the water and growing in the water, rises up above the water and stands with no water adhering to it, in the same way the Tathāgata — freed, dissociated, & released from these ten things — dwells with unrestricted awareness."

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