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in the world’)] by reason of which you are conceived [as the subjectivity of the world] Tato tvaµ Båhiya n’ev’idha na huraµ na ubhaya… Thence Båhiya there will be no visible object of zero visibility (here) or non-world (beyond) or both combined (i.e., the world); by reason of all of which you are conceived as the visible subjectivity of the world. N.B. I am the subjectivity of the world (i.e. that part of the world that is missing) The eye is the polarity of the world (the visible eye is au ________ du monde) Whence by you, Båhiya, the seen shall be merely seen. Thence, Båhiya, there will not be that in the world by reason of which you are perceived and conceived as possessor or subjectivity of the world (i.e. the world is perceived and conceived as yours). Thence, Båhiya, you will not be engaged in the world (since there will be neither you nor the world). Thence, Båhiya, you will not locate yourself here, or there, or in between. Thence, Båhiya, there will not be that whereby you are perceived. Thence, Båhiya, there will not be that wherein you are conceived. The eye is a determinate partial structure (as is also the world). The total structure is indeterminate, i.e. a contradiction (attå). [The contradiction being, precisely, that the determinate, and therefore impermanent, structure is permanent.] The eye is negative nåma-r¨pa (yena-loko) (tena-tattha) (perceptionconception) Perception and conception (determinate) become the Perceiver and the Conceiver in the contradiction—i.e. the former are the condition (tena/ tattha) for the latter. R¨pa is the (arahat’s) non-world. Cakkhu is the distortion of this (polarization). Cakkhuviññå~aµ is the world (a matter of degree).


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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