“Bhikkhu,
‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a
conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of
form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall
be percipient’ is a conceiving; ‘I shall be non-percipient’ is a
conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a
conceiving. Conceiving is a disease, conceiving is a tumour, conceiving
is a dart. By overcoming all conceivings, bhikkhu, one is called a sage
at peace. And the sage at peace is not born, does not age, does not die;
he is not shaken and does not yearn. For there is nothing present in
him by which he might be born. Not being born, how could he age? Not
ageing, how could he die? Not dying, how could he be shaken? Not being
shaken, why should he yearn?
"“Here, bhikkhus, some recluse or brahmin, with the relinquishing of
views about the past and the future, through complete lack of resolve
upon the fetters of sensual pleasure, and with the surmounting of the
rapture of seclusion, unworldly pleasure, and
neither-painful-nor-pleasant feeling, regards himself thus: ‘I am at
peace, I have attained Nibbāna, I am without clinging.’
24. “The
Tathāgata, bhikkhus, understands this thus: ‘This good recluse or
brahmin, with the relinquishing of views about the past and the
future…regards himself thus: “I am at peace, I have attained Nibbāna, I
am without clinging.” Certainly this venerable one asserts the way
directed to Nibbāna. Yet this good recluse or brahmin still clings,
clinging either to a view about the past or to a view about the future
or to a fetter of sensual pleasure or to the rapture of seclusion or to
unworldly pleasure or to neither-painful-nor-pleasant feeling. And when
this venerable one regards himself thus: “I am at peace, I have attained
Nibbāna, I am without clinging,” that too is declared to be clinging
on the part of this good recluse or brahmin. That is determined and
gross, but there is cessation of determinations.’ Having understood ‘There
is this,’ seeing the escape from that, the Tathāgata has gone beyond
that.
25. “Bhikkhus, this supreme state of sublime peace has been
discovered by the Tathāgata, that is, liberation through not clinging, by understanding as they actually are the origination, the
disappearance, the gratification, the danger, and the escape in the case
of the six bases of contact. Bhikkhus, that is the supreme state of
sublime peace discovered by the Tathāgata, [238], that is, liberation
through not clinging, by understanding as they actually are the
origination, the disappearance, the gratification, the danger, and the
escape in the case of the six bases of contact.
M 102 (from "The Middle
Length Discourses of the Buddha: A Translation of the Majjhima Nikaya
(Teachings of the Buddha)" by Bhikkhu Nanamoli, Bhikkhu Bodhi)
Nanavira Thera: The question discussed here, whether saccato thetato a 'self' is to be found, must be kept clearly distinct from another question, discussed in A NOTE ON PATICCASAMUPPĀDA §22, viz whether saccato thetato the Tathāgata (or an arahat) is to be found (ditth'eva dhamme saccato thetato Tathāgate anupalabbhamāne... ('since
here and now the Tathāgata actually and in truth is not to be
found...') Avyākata Samy. 2 <S.iv,384>). The reason why the
Tathāgata is not to be found (even here and now) is that he is rūpa-, vedanā-, saññā-, sankhāra-, and viññāna-sankhāya vimutto (ibid. 1
<S.iv,378-9>), i.e. free from reckoning as matter, feeling,
perception, determinations, or consciousness. This is precisely not the case with the puthujjana, who, in this sense, actually and in truth is to be found.