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62 Attå and anattå are not attributes of things, the one hypothetical, the other actual; they are merely wrong and right view of things, respectively, and arise only in the observer’s mind. 63 ‘So-and-so is anattå’ means either, ‘So-and-so has none of the characteristics of an hypothetical attå’, or, ‘So-and-so, when correctly thought about, does not give rise to the thought of attå’. But any hypothesis about attå is preceded by the thought of attå. In the mind of an arahat the thought of attå cannot arise: he does not need to rationalize about ‘characteristics of an hypothetical attå’. Sabbe dhammå anattå means that an arahat does not endow any idea with attå. 64 The Buddha does not say, ‘There is no self’, for those who believe in self would think it comes to be annihilated, as Vacchagotta; the Buddha says that when there is right view the idea of self does not arise. 65 Saπkhåra is not a gladstone bag: it will not accomodate phassa and manasikåra (at least not as marbles). 66 Pain is painful: this is the basic fact. (Cast your bread upon the waters!) 67 Idiots to think that the way out can be anything but extinction. 68 S⁄la is something to hang on to when we are seized by attacks of emotion—what samådhi or paññå for us then? 69 The passionate mind cannot understand that there is pleasure in dispassion, or that the dispassionate mind does not desire passion. Sometimes the mind alternates rapidly between the two states, and in either is convinced that the other is unattractive. 70 You have an excuse? And to whom, pray, will you offer it? 71 Before we can reject the world we must accept it; and this is not easy; for it is sometimes most disagreeable. 72 The world is consumed by passion and, what is worse, thinks passion admirable. 73 Until you have practised and mastered the Buddha’s Teaching, and


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...