When I discovered the site Measureless Mind, I thought, wow, what a great resource of Buddha's teachings! It is a very valuable resource for all practitioners. Very well formatted, well presented, all-rounded, well commented resource of Buddha's original teachings in the Pali canon by Geoff (online nick: jnana in dharmawheel, or nana in dhammawheel). Like Loppon Namdrol/Malcolm who I often quoted from, Geoff (whose practice background is more of Mahamudra and Theravada) is also a very knowledgeable Buddhist scholar-practitioner and I often read his posts with much interest.
I sent Thusness two of the many articles (I spent time to read the entire website from beginning to end and highly recommend others to do so) and Thusness also commented, "Both the articles are very very well written. Put in the blog."
http://measurelessmind.ca/anattasanna.html
The Recognition of Selflessness (AnattasaññÄ�)
Look at the world and see its emptiness Moghar�ja, always mindful,The contemplation of selflessness is given in AN 10.60 Girim�nanda Sutta:
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.
— Sutta NipÄ�ta 5.15, MogharÄ�jamÄ�ṇavapucchÄ�
Now what, Ä€nanda, is the recognition of selflessness? Here, Ä€nanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odors are not-self; the tongue is not-self, flavors are not-self; the body is not-self, tactual objects are not-self; the mind is not-self, phenomena are not-self.’ Thus he abides contemplating selflessness with regard to the six internal and external sensory spheres. This, Ä€nanda, is called the recognition of selflessness.In practice, we need to be able to recognize this absence of self in our immediate experience: When seeing, there is the coming together of visible form, the eye, and visual consciousness. When hearing, there is the coming together of sound, the ear, and auditory consciousness. When touching, there is the coming together of tactual sensation, the body, and tactile consciousness. When thinking, there is the thought, the mind, and mental consciousness. These processes arise simply through ‘contact.’ When a sense faculty and a sensory object make contact, the corresponding sensory consciousness arises. This entire process occurs through specific conditionality (idappaccayatÄ�). There is no independent, fully autonomous agent or self controlling any of this.
An independent, autonomous self would, by definition, be:
- permanent
- satisfactory
- not prone to dis-ease
- fully self-determining (be in complete autonomous control of itself)
Monks, form, feeling, recognition, fabrications, and consciousness are not-self. Were form, feeling, recognition, fabrications, or consciousness self, then this form, feeling, recognition, fabrications, and consciousness would not lead to dis-ease.This criterion of dis-ease is the context for the following statement that:
None can have it of form, feeling, recognition, fabrications, or consciousness: ‘Let my form, feeling, recognition, fabrications, or consciousness be thus, let my form, feeling, recognition, fabrications, or consciousness be not thus.’By engaging in sustained, dedicated contemplation we find only impermanent processes, conditionally arisen, and not fully self-determining. First we clearly see that all conditioned phenomena of body and mind are impermanent. Next we come to see that whatever is impermanent is unsatisfactory in that it can provide no lasting happiness. Then we realize that all impermanent, unsatisfactory phenomena of body and mind are not-self — they can’t be the basis for a self, which by definition would be permanent and (one would hope) satisfactory. This relationship between the recognition of impermanence, the recognition of unsatisfactoriness, and the recognition of selflessness is illustrated in the following diagram.
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, BÄ�hiya.When there is no self to be found one’s experience becomes very simple, direct, and uncluttered. When seeing, there is the coming together of visible form, the eye, and visual consciousness, that’s all. There is no separate “seer.” The seer is entirely dependent upon the seen. There can be no seer independent of the seen. There is no separate, independent subject or self.
When, B�hiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then B�hiya, you will not be that. When, B�hiya, you are not that, then B�hiya, you will not be there. When, B�hiya, you are not there, then B�hiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
This is also the case for the sensory object. The “seen” is entirely dependent upon the eye faculty and visual consciousness. There can be no object seen independent of the eye faculty and cognition. This is the case for all possible sensory objects. There is no separate, independent sensory object.
The same holds true for sensory consciousness as well. “Seeing” is entirely dependent upon the eye and visible form. There can be no seeing independent of the eye and cognition. This is the case for all possible sensory cognitions. There is no separate, independent sensory consciousness.
It’s important to understand this experientially. Let’s take the straightforward empirical experience of you looking at this screen right now as an example. Conventionally speaking, you could describe the experience as “I see the computer screen.” Another way of describing this is that there’s a “seer” who “sees” the “seen.” But look at the screen: are there really three independent and separate parts to your experience? Or are “seer,” “sees,” and “seen,” just three conceptual labels applied to this experience in which the three parts are entirely interdependent?
The “seer,” “seen,” and “seeing” are all empty and insubstantial. The eye faculty, visible form, and visual consciousness are all interdependent aspects of the same experience. You can’t peel one away and still have a sensory experience — there is no separation. AN 4.24 KÄ�ḷakÄ�rÄ�ma Sutta:
Thus, monks, the TathÄ�gata does not conceive an [object] seen when seeing what is to be seen. He does not conceive an unseen. He does not conceive a to-be-seen. He does not conceive a seer.Sensory consciousness can’t be isolated as separate and independent. Nor can any of these other interdependent phenomena. Even the designations that we apply to these various phenomena are entirely conventional, dependent designations. But this doesn’t mean that we should now interpret our experience as being some sort of cosmic oneness or unity consciousness or whatever one may want to call it. That's just another empty, dependent label isn’t it? The whole point of this analysis is to see the emptiness of all referents, and thereby stop constructing and defining a “self.”
He does not conceive an [object] heard when hearing what is to be heard. He does not conceive an unheard. He does not conceive a to-be-heard. He does not conceive a hearer.
He does not conceive an [object] sensed when sensing what is to be sensed. He does not conceive an unsensed. He does not conceive a to-be-sensed. He does not conceive a senser.
He does not conceive an [object] known when knowing what is to be known. He does not conceive an unknown. He does not conceive a to-be-known. He does not conceive a knower.
The purpose of correctly engaging in the contemplation of selflessness is stated in AN 7.49 DutiyasaññÄ� Sutta:
‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. In reference to what was it said?Here we get to the heart of the matter, which is one of the most subtle aspects of the Buddhadhamma. Simply stated: when ignorance ceases, belief in self simultaneously ceases. And when there is no self to be found, then there is no self to die or take birth. This right here is “death-free.” And it is precisely this that the Buddha is declaring when he says to MogharÄ�ja:
Monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated.
If, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is not rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has not transcended conceit, is not at peace, and is not well liberated, then he should know, ‘I have not developed the recognition of selflessness in what is unsatisfactory, there is no stepwise distinction in me, I have not obtained the strength of development.’ In that way he is fully aware there. But if, monks, when a monk’s mind frequently remains acquainted with the recognition of selflessness in what is unsatisfactory, his mind is rid of “I-making” and “mine-making” with regard to this conscious body and externally with regard to all representations, and has transcended conceit, is at peace, and is well liberated, then he should know, ‘I have developed the recognition of selflessness in what is unsatisfactory, there is stepwise distinction in me, I have obtained the strength of development.’ In that way he is fully aware there.
‘The recognition of selflessness in what is unsatisfactory, monks, when developed and cultivated, is of great fruit and benefit; it merges with the death-free, has the death-free as its end.’ Thus it was said. And in reference to this it was said.
Look at the world and see its emptiness MogharÄ�ja, always mindful,When one completely abandons the underlying tendencies which give rise to mistaken apprehensions of a self — any and all notions of “I am” — then there is no self to die. This stilling of the “currents of conceiving” over one’s imagined self, and the resulting peace that is empty of birth, aging, and death, is straightforwardly presented in MN 140 DhÄ�tuvibhaá¹…ga Sutta:
Eliminating the view of self, one goes beyond death.
One who views the world this way is not seen by the king of death.
‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said?Truly, “a sage at peace is not born, does not age, does not die.” In this way, when ignorance ceases, the entire complex of conditioned arising bound up with dissatisfaction also ceases. When all traces of “I-making” and “mine-making” are abandoned through the fully integrated threefold training of ethical conduct, meditation, and discernment, just this is dispassion (virÄ�ga). Just this is cessation (nirodha). Just this is extinguishment (nibbÄ�na). Just this is without outflows (anÄ�sava). Just this is not-born (ajÄ�ta), not-become (abhÅ«ta), not-made (akata), not-fabricated (asaá¹…khata), endless (ananta), indestructible (apalokita), and yes, death-free (amata). It is freedom (mutti).
Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall be” is a conceiving. “I shall not be” ... “I shall be possessed of form” ... “I shall be formless” ... “I shall be percipient” ... “I shall be non-percipient” ... “I shall be neither-percipient-nor-non-percipient” is a conceiving. Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving, monk, he is said to be a sage at peace.
Furthermore, a sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?
So it was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’
The Recognition of Selflessness and the Seven Factors of Awakening (Satta Bojjhaṅg�)
Sustained, dedicated practice of the recognition of selflessness will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.73 Anatta Sutta (abridged):Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of selflessness in what is unsatisfactory, dependent upon seclusion, dispassion, and cessation, resulting in letting go.
It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great good. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of selflessness in what is unsatisfactory is developed and cultivated so that it leads to dwelling in great comfort.
http://measurelessmind.ca/nirodhasanna.html
The Recognition of Cessation (NirodhasaññÄ�)
For whom there is neither a far shore,When the recognition of dispassion is fully developed and realized, and with no self to be found, nothing to be identified with, one realizes the gnosis and vision of liberation (vimuttiñÄ�ṇadassana). This is non-referential inner peace (ajjhattasanti). This is the full recognition of cessation. AN 10.60 GirimÄ�nanda Sutta:
Nor a near shore, nor both,
Who is free from distress, without ties,
Him I call a br�hmaṇa.
— Dhammapada 385
Now what, Ä€nanda, is the recognition of cessation? Here, Ä€nanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘This is peace, this is excellent, that is: the calming of all fabrications, the release of all acquisitions, the elimination of craving, cessation, nibbÄ�na.’ This, Ä€nanda, is called the recognition of cessation.This is the complete absence of agitation (calita natthi). Ud 8.4 NibbÄ�na Sutta:
There being no agitation, there is tranquility. There being tranquility, there is no inclination. There being no inclination, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a beyond nor a between-the-two. Just this is the end of unsatisfactoriness.This is the calming of all specific fabrication and volitional intention. MN 140 Dh�tuvibhaṅga Sutta:
One does not form any specific fabrication or volitional intention towards either existence or non-existence. Not forming any specific fabrication or volitional intention towards either existence or non-existence, he does not cling to anything in this world. Not clinging, he is not excited. Unexcited, he personally attains complete nibbÄ�na. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’This is the freedom of absence which is revealed through the complete recognition of selflessness. Ud 1.10 BÄ�hiya Sutta:
‘The seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known.’ This is how you should train, BÄ�hiya.This is noble liberation which is the elimination of craving and clinging. MN 106 Ä€neñjasappÄ�ya Sutta:
When, B�hiya, for you the seen will be merely the seen, the heard will be merely the heard, the sensed will be merely the sensed, the known will be merely the known, then B�hiya, you will not be that. When, B�hiya, you are not that, then B�hiya, you will not be there. When, B�hiya, you are not there, then B�hiya, you will be neither here nor beyond nor between-the-two. Just this is the end of unsatisfactoriness.
This is death-free, namely, the liberation of mind through not clinging.This is the effortless clarity of consciousness which is non-abiding and not established (appatiá¹á¹ha viññÄ�ṇa). SN 22.53 Upaya Sutta:
When that consciousness is not established, not increasing, not concocting, it is liberated. Being liberated, it is steady. Being steady, it is content. Being content, he is not excited. Unexcited, he personally attains complete nibbÄ�na. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’There is no more seeking of any kind. There is no more personal agenda. There is no identifying with any phenomena or turning anything into a fixed reference point. There is no “here” nor “beyond” nor “between-the-two.”
The awakened mind is measureless (appamÄ�ṇacetasa), free from any sort of measuring (pamÄ�ṇa). In evocative terms, an awakened one is deep (gambhÄ«ra), boundless (appameyya), and fathomless (duppariyogÄ�ḷha). Utterly free from any reference to specifically fabricated consciousness (viññÄ�ṇasaá¹…khayavimutta). “Gone” (atthaá¹…gata), the measureless mind is untraceable (ananuvejja) even here and now. It doesn’t abide in the head, or in the body, or anywhere else for that matter. It doesn’t have size or shape. It’s not an object or a subject.
Just as the sky is formless and non-illustrative, the measureless mind is non-illustrative and non-indicative (anidassana). This effortless clarity is unmediated by any specific fabrication or volitional intention. It is unaffected knowing: The seen is merely the seen (diá¹á¹hamatta). The heard is merely the heard (sutamatta). The sensed is merely the sensed (mutamatta). The known is merely the known (viññÄ�tamatta). But there is no you there. Of course, this liberating gnosis and vision can’t adequately be pointed out or indicated by words alone. It is to be individually experienced (paccatta veditabba).
The Recognition of Cessation and the Seven Factors of Awakening (Satta Bojjhaṅg�)
Sustained, dedicated practice of the recognition of cessation will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.76 Nirodha Sutta (abridged):Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of cessation, dependent upon seclusion, dispassion, and cessation, resulting in letting go.
It is in this way that the recognition of cessation is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of cessation is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great good. It is in this way that the recognition of cessation is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of cessation is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of cessation is developed and cultivated so that it leads to dwelling in great comfort.
