Short Aphorisms Part 3 By Arjanyai At Isnare.com Ezine Articles

16. Liberation [Moksha] is understood to be the attainment of the unchanaing, in which there is no Self [Atta and Atman] and no Aggregates.

If you understand that this is what is meant by Liberation, and that it is the desirable state, then why do you not let go of the Self and the aggregates in this life, in the way that you have been taught?

17. Nibbana is not non-becoming (Abhava), nor mere emptiness, nor can one find in Nibbana, becoming or somethingness. Nibbana can only be described as that state where there is the cessation of the Corruptions (Asava), where there is neither becoming nor non-becoming, and where there is neither existence nor non-existence. This is called Nibbana.

18. The view that things exist (Atthitaditthi) leads one to think that all actions are followed by their results. The view that things exist is meritorious and leads towards the states of good fortune. Wise men therefore consider that this is Right-View.

19. The view that nothing exists (Natthitaditthi) leads one to think that actions do not give rise to results. The view that nothing exists is de-meritorious and leads towards the realms of misfortune. Wise men therefore consider that this is Wrong-View.

20. Because one understands rightly (Nana), one departs from both merit and demerit. Because one becomes quiet and lets the view that things exist, or that they do not exist, die away, one attains the state that good people call liberation [Moksha] ; which leaves the ways to both the realms of misfortune and good
fortune.

21. When things have one characteristic, then there must also be the opposite characteristic; as when there is “long”, there must also be “short”. Because a thing arises in that place, something arises in this place; thus, when a flame burns in the lamp, light comes from the lamp.

22. When one does not think of anything as “short”, then one does not look for anything which, by itself, is “long”. If the flame does not burn in the lamp, light does not come from it.

23. Things in nature which are seen at a distance, should be seen with greater clarity when one gets close to them. But if one sees an image which is in fact a reflection off water, when one gets close to it, the image disappears and the water appears. The world is like this, so that one who is remote from the world sees it as genuine. But one who has got close to it does not see it as being true : he does not accept the images of the world as being genuine. Even as one does not accept the reflected image when one knows that it is really due to water.

24. The image is known to be due to water. But in truth there is not ever, water. Likewise, the “Self” is non-existent, for it is only a reflected image. The aggregates are all like that, for they are thought of as a personality or self (Atta or Atman), whereas truly there is no self, nor do the aggregates belong to one’s self.

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