|Who am I? Who have I been? Will I be again? Who will I be? These are foolish questions that lead to no profit. What is suffering, its origin, its cessation, the path to its cessation? These are wise questions that lead to enlightenment here and now, in this very life (WQ).|
|Warm for my form? This is "my" body.|
|Vipassana leads to liberating insight.|
The characteristic of disappointment/pain does not become apparent because, when continuous oppression is not given attention, it is concealed by the postures (changing from one posture to another, waking and sleeping, to become comfortable).
The characteristic of not-self does not become apparent because, when resolution into the various elements (that compose all that is) is not given attention, it is concealed by compactness [not seeing that things, in fact, are compounds of various constituents rather than compact entities].
- [In other words, "If only the not-self does the karma, what 'self' is going to experience the results of that karma?"]
|"Mind" is in the heart more than the brain.|
Nibbada is thus a finding out. What is thus found out is the intimate hidden contradictoriness in any kind of self-identification based in any way on these things (and there is no way of determining self-identification apart from them — see under NOT-SELF).
Elsewhere the Buddha says: Whatever there is here of [these Five Aggregates]
- formations, or
One averts one's heart from these aggregates (groups, heaps). And for the most peaceful, the supreme goal, one turns one's heart to the deathless element (nirvana), that is to say, the stilling of all formations, the relinquishment of all substance, the exhaustion of craving, the fading of passion, cessation, extinction.
Or one side of the contradiction may be unilaterally affirmed and the other repressed and forgotten.
Or a temporary compromise may be found (all such expedients being haunted by insecurity).
Or else the contradiction may be faced in its truth and made the basis for a movement towards liberation.
So too, on finding estrangement thus, two main courses are open -- either the search, leaving "craving for self-identification" intact, can be continued for sops to allay the symptoms of the sickness.
Or else a movement can be started in the direction of a cure for the underlying sickness of craving and liberation from the everlasting hunt for painkillers, whether for oneself or others.
In this sense alone, "Self protection is the protection of others, and protection of others is self-protection" (Satipatthana Samyutta). More