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Miscellany A collection of various loose papers

The usual reason given for saying that nibbåna is anattå, is simply that there is clearly no attå in nibbåna, that nibbåna is void of attå. It is only on the surface that this seems to be true. A closer inspection shows it involves one or other of two misconceptions. If it is taken together with the fact that the five aggregates are void of attå, it implies that the five aggregates and nibbåna are on the same level. But nibbåna is, in fact, void of the five aggregates. If it is taken together with the fact that nibbåna is void of the five aggregates, it implies that attå and the five aggregates are on the same level. But the five aggregates (which are real) are, in fact, void of attå (which is imaginary). Upan⁄yati loko addhuvo ti. Attå~o loko anabhissaro ti. Assako loko sabbaµ pahåya gaman⁄yan ti. ¨no loko atitto ta~hådåso ti. (Ra††hapåla Sutta – M.82/ii,68) Transient is the world, unstable. Without shelter is the world, without an overlord. Not one’s own is the world, having put all away one must go. Wanting is the world, insatiate, a/the slave to/of craving. Eye is old action, it should be known and seen, having been determined and intended. Dependent arising has neither duration nor instantaneity: it is, as it were, the gradient of the curve of existence taken over an infinitesimally short period. At any time, thus, it describes what is now happening. ‘Chaque dimension est une façon de se projeter vainement vers le Soi, d’être ce qu’on est par delà un néant, une manière différente d’être ce flêchisse-

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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...