the_girimananda_sutta_with_commentary__bhikkhu_nanamoli_.pdf (164.9 KB)
sutta with Commentary.
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page 7
(ii) Contemplation of no-self is the contemplation (perception) of no-self, which grasps the characteristic of no-self, called insusceptibility of mastery, in the five aggregates. These are shown in the form of the bases, and they are suffering in the sense of oppression. But the characteristic of no-self fails to be apparent because it is concealed by compactness owing to resolution of compactness not being kept in mind. But the resolution of compactness is effected by resolving it into its various elements and distinguishing each one thus: The earth (solidity) element is one, the wafer (cohesion) element is another, and so on; and by recognising that there is compactness as a mass, compactness as a function, and compactness as an object. When this has been done, the characteristic of no-self becomes apparent in its true nature. But when material and immaterial states (states of mind and matter) have arisen mutually supporting each other, their compactness as a mass is assumed through failure to subject formations to compression owing to belief in their unity. And likewise compactness of function is assumed when, although differences in the functions of such states exist, they are taken as one. And likewise compactness of object is assumed when, although differences in the ways in which states that have objects make them their objects exist, they are taken as one. But when these
compactnesses have been resolved by means of knowledge into their elements, they are seen to disintegrate, like foam subjected to pressure by the hand. They are mere phenomena that occur due to conditions, and are void. Thus it is that the characteristic of no-self becomes fully evident (Vism p. 640 and Paramatthamañjūsā
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(ii) In the description of the contemplation of no-self, the eye has as its characteristic the sensitivity of the primary elements of matter that is ready for the impact of visible objects; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see (Vism 444); or the eye enjoys and makes manifest a visible object. Is not-self: it is not-self, nor is it possessed of a self. Why? Because it does not come from anywhere, nor does it go anywhere after its fall. But rather, before its rise it had no individual reality; and after its fall its individual reality is completely broken
10up. And it occurs without any creator since it occurs between the past and the future in dependence on conditions (Vism 484). The reason for no-self in each case should be understood in the same way. Vismible objects have the characteristic of impinging on the eye (Vism 446). It is the visible-object base that evidences the state of what is in the heart when that is undergoing a change of colour (Vism 4S1). Is not-self: it is not-self, nor is it possessed of a self, because it is not susceptible of mastery and because of the absence of any core of self in it.
“The ear” has as its characteristic the sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear (Vism 444). “Is not-self” has the meaning given already.
“Sounds” have the characteristic of impinging on the ear (Vism 445).
“The nose” has as its characteristic the sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell (Vism 444). “Odours” have the characteristic of impinging on the nose (Vism 447).
“The tongue” has as its characteristic the sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste (Vism 444). “Flavours” have the characteristic of impinging on the tongue (Vism 447). “The body” has as its characteristic the sensitivity of primary elements that is ready for the impact of tangible objects; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch (Vism 444). “Tangible objects” can be touched; that is, reckoned as the three out of the four primary elements of matter (i.e. earth or solidity, fire or heat, air or mobility), excluding the water or cohesion element. They have the characteristic of impinging on the body.
“The mind” (mano) has the characteristic of measuring (manana). “Mental objects” (dhammā) bear (dharati) their own specific characteristics. The bases are given as twelve in number because the six groups of consciousness each determine their own objects. In the order in which they are taught, the eye comes first among the internal bases, being the most obvious since it has as its objective field what is visible and accompanied by impact. After that the ear base etc., which have as their objective fields what is invisible and accompanied by impact. Or alternatively, the eye base and ear base are taught first among the internal bases because they are especially helpful owing to their respective pre-eminence in seeing and hearing. After them, the three beginning with the nose base are taught. And the mind base is taught last because it has the objective fields of the other five as its resort. But as regards the external bases, each one is taught next to its corresponding internal base because they are the respective resorts of the eye base and so on. Furthermore their order may be taken as defining the reasons for the arising of consciousness, for “Due to eye and visible objects eye consciousness arises … due to mind and mental objects mind consciousness arises” (M I 111).
Now the mind base and one part of the mental object base are mentality; the remaining ten and a half bases are materiality (Vism 483).
Here all formed things should be regarded as having no provenance and no destination, as inactive and unoccupied. Furthermore the internal bases should be regarded as an empty village, because they are destitute of lastingness, beauty, pleasure, and self; and the external bases as village-raiding robbers because they impinge on (attack) the internal bases (Vism: 484).
It is because of the vigour of the world’s assumption that there is unbroken continuous occurrence of matter, feeling etc., that contemplation of impermanence is taken in respect of the aggregates for the purpose of combatting that. And it is because of the vigour of its assumption that there is in the eye, ear, etc., what belongs to a self, that contemplation of no-self is taken in respect of the bases. And here the character of no-self should be construed with those of impermanence and suffering according to the Netti method of the category of characteristics mentioned above.
“In these internal and external” (literally, “in these bases which are in himself and external”). There being in conventional usage the assumption of a self ( attā), they exist in that self; or belonging to that self of theirs they exist as its doors—is the meaning of “internal” (ajjhatta =“in himself”). The “external” ones are visible objects etc., whether living or not, which are external to that.
“Bases” (āyatana), each of the states of consciousness and conscious concomitants (i.e. contact, feeling etc.) belonging to such and such a door-cum-object (e.g. eye-cum-visible object), owing to its own function of experiencing etc., extends over (āyatati), is active in, exerts itself in, strives in, some one among the pairs of bases beginning with eye-cum-visible-object. These doors-cum- objects provide the range for (tanonti), stretch out, those states which are origins (āya); and as long as this suffering of the round of rebirths, which has been going on throughout the beginningless round of becoming and is extended over (āyata) the past, does not recede, so long do they lead on (nayanti) and cause occurrence of states of consciousness etc.—that is why they are called “bases” (āyatana) (Vism 481).
“He dwells contemplating no-self:” he dwells continuously seeing the state of no-self, the characteristic of no-self.