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seeking the path

p. 22

p. 23 p. 24

p. 31 p. 31 p. 31 p. 63

p. 76 p. 77

natthi attå ti) or to ignore the whole question by plunging into distraction or going to sleep. The escape from both attaµ and nirattaµ is through anattasaññå. Attan (Meanings. 1.): For Abhidhånappad⁄pikå66 definition of attå see NoD, paramattå sacca. This article cleverly evades the issue by supposing that attå is either a phenomenon of purely historical interest known as a ‘soul’, or else the reflexive ‘self’, apparently of purely grammatical interest. All suggestion that there might be some connexion (of purely vital interest—see NoD, sakkåya) between ‘soul’ and ‘self’ is (with the exception of the artless little remark about conscience) discreetly avoided. Cf. NoD, cetanå. [A ‘soul’ according to general belief was some thing permanent, unchangeable, not affected by sorrow] ‘was’ u/l: Was? Attha (1) §4 [attho ca dhammo ca]: Dhamma = rule or teaching; attha = its purpose or advantage or benefit. Attha (2) [attha-gåmin, in phrase uday’atthagåmin leading to birth and death (of paññå)]: NO—it is understanding of arising and cessation. What sort of paññå leads to birth and death? Anabhåva [In the supplement to the D⁄gha (D iii.326)]: ? Anamatagga [Ep. of Saµsåra “whose beginning and end are alike unthinkable”] ‘end’ u/l: Why? Arahatta is the end of saµsåra. Anamatagga: pubbåko†i na paññåyati.67 Anågåmin: Confusion! Abhijånåti [to recognise] u/l: Abhijånåti is to know a thing for oneself, or to recognize a thing for what it is, and is used in particular for the ariyapuggala’s right view of things. Parijånåti is used specifically for the absolute knowledge of things occuring at the moment of realization. Naturally enough, there is no exact English equivalent. (To intuit?) See use in M¨lapariyåya Sutta (M.1). See also M. i,251. Arahatta (1) [A iii.451 gives the names of more than a score lay Arahants]: NO, they were sekha. Ariya [in accord with the customs and ideals of the Ary-

66.  Abhidhånappad⁄pikå: is a Pali dictionary written in the twelfth century by Moggallåna Thera of Ceylon. 67.  Anamatagga: an earliest point is not manifest.

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Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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