English
undisciplined in the Dhamma of the noble ones, not seeing true men, unskilled in the Dhamma of true men, undisciplined in the Dhamma of true men, perceives form as self, or self as possessing form, or form as in self, or self as in form; feeling... perception... formations... consciousness... perceives consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. 131. How does one perceive form as self? Here, someone perceives the earth kasina as self – "What is the earth kasina, that am I; what I am, that is the earth kasina." He perceives the earth kasina and the self as non-dual. Just as when an oil lamp is burning, "What is the flame, that is the color; what is the color, that is the flame" – he perceives the flame and the color as non-dual. In the same way, someone here... Here, someone regards the earth-kasiṇa as self: "That which is the earth-kasiṇa, that am I; that which is I, that is the earth-kasiṇa." He regards the earth-kasiṇa and the self as non-dual. Clinging attachment is a view. A view is not a basis, a basis is not a view. A view is one thing, a basis is another. That which is the view and that which is the basis – this is the first view of self based on form. The view of self is wrong view, a perversion of view… the view of self is wrong view. For a person with wrong view, there are only two destinations… These are fetters, and not views. Here, someone regards the water-kasiṇa… fire-kasiṇa… wind-kasiṇa… blue-kasiṇa… yellow-kasiṇa… red-kasiṇa… white-kasiṇa as self: "That which is the white-kasiṇa, that am I; that which is I, that is the white-kasiṇa." He regards the white-kasiṇa and the self as non-dual. Just as when an oil lamp burns, "That which is the flame, that is the color; that which is the color, that is the flame" – he regards the flame and the color as non-dual. Even so, here, someone… regards the white-kasiṇa and the self as non-dual. Clinging attachment is a view. A view is not a basis, a basis is not a view. A view is one thing, a basis is another. That which is the view and that which is the basis – this is the first view of self based on form. The view of self is wrong view, a perversion of view… These are fetters, and not views. Thus, he regards form as self. How does he regard the self as possessing form? Here, someone regards feeling… perception… formations… consciousness as self. To him it occurs: "This indeed is my self. And this self of mine possesses form through this form." He regards the self as possessing form. Just as a tree might be endowed with shade. A person might say of it: "This is the tree, this is the shade. The tree is one thing, the shade is another. And this tree possesses shade through this shade." He regards the tree as possessing shade. Even so. Some person perceives feeling... ...perception... ...formations... ...consciousness as self. To him it occurs: "This indeed is my self. And this self, with this form, is possessed of form." He perceives the self as possessed of form. Clinging and grasping is a view. A view is not a basis, a basis is not a view. A view is one thing, a basis is another. That which is a view, and that which is a basis— this is the second self-view with form as basis. Self-view is wrong view, a perversion of view... ...these are fetters, not views. Thus he perceives the self as possessed of form. How does he perceive form within the self? Some person perceives feeling... ...perception... ...formations... ...consciousness as self. To him it occurs: "This indeed is my self. And in this self, this is form." He perceives form within the self. Just as if there were a flower endowed with fragrance. And a man might say of it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. And this fragrance is in this flower." He perceives the fragrance in the flower. Just so, some person perceives feeling... ...perception... ...formations... ...consciousness as self. To him it occurs: "This indeed is my self. And in this self, this is form." He perceives form within the self. Clinging and grasping is a view. A view is not a basis, a basis is not a view. A view is one thing, a basis is another. That which is a view, and that which is a basis— this is the third self-view with form as basis. Self-view is wrong view, a perversion of view... ...these are fetters, not views. Thus he perceives form within the self. How does he perceive the self within form? Some person perceives feeling... ...perception... ...formations... ...consciousness as self. To him it occurs: "This indeed is my self. And this self of mine is in this form." He perceives the self within form. Just as if a jewel were placed in a casket. A man might say thus: "This is a gem, this is a casket. The gem is one thing, the casket is another. But this gem is in this casket." He perceives the gem in the casket. Just so, some person here perceives feeling... ...perception... ...formations... ...consciousness as self. For him it is thus: "This indeed is my self. And this self of mine is in this form." He perceives the self in form. Clinging and grasping is view. View is not the object, the object is not view. View is one thing, the object is another. That which is view and that which is the object— this is the fourth view of self based on form. The view of self is wrong view, a perversion of view... ...these are fetters, not views. Thus he perceives the self in form. 132. How does he perceive feeling as self? Some person here perceives feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact as self. "That which is feeling born of mind-contact, that am I; that which is I, that is feeling born of mind-contact"— he perceives feeling born of mind-contact and self as non-dual. Just as when an oil lamp is burning, "That which is the flame, that is the color; that which is the color, that is the flame"— he perceives the flame and the color as non-dual. Just so, some person here perceives feeling born of mind-contact as self. "That which is feeling born of mind-contact, that am I; that which is I, that is feeling born of mind-contact"— he perceives feeling born of mind-contact and self as non-dual. Clinging and grasping is view. View is not the object, the object is not view. View is one thing, the object is another. That which is view and that which is the object— this is the first view of self based on feeling. The view of self is wrong view, a perversion of view... ...these are fetters, not views. Thus he perceives feeling as self. How does one perceive the self as not having? Here, some person perceives perception... formations... consciousness... form as self. To him, it occurs thus: "This indeed is my self. And this self of mine has feeling by this feeling." He perceives the self as having feeling. Just as a tree might be endowed with shade. A man might say this about it: "This is the tree, this is the shade. The tree is one thing, the shade is another. And this tree has shade by this shade." He perceives the tree as having shade. Even so, here, some person perceives perception... formations... consciousness... form as self. To him, it occurs thus: "This indeed is my self. And this self of mine has feeling by this feeling." He perceives the self as having feeling. Clinging and grasping is view. View is not the basis, the basis is not view. View is one thing, the basis is another. That which is view and that which is the basis – this is the second self-view based on feeling. Self-view is wrong view, a perversion of view... these are fetters, not views. Thus he perceives the self as having feeling. How does one perceive feeling in the self? Here, some person perceives perception... formations... consciousness... form as self. To him, it occurs thus: "This indeed is my self. And in this self of mine is this feeling." He perceives feeling in the self. Just as a flower might be endowed with scent. A man might say this about it: "This is the flower, this is the scent; The flower is one thing, the scent is another. And this scent is in this flower." He perceives the scent in the flower. Even so, here, some person perceives perception... formations... consciousness... form as self. To him, it occurs thus: "This indeed is my self. And in this self of mine is this feeling." He perceives feeling in the self. Clinging and grasping is view. View is not the basis, the basis is not view. View is one thing, a another object. And that view, and that object— this is the third view of self based on feeling. The view of self is wrong view, a perversion of view… …these are fetters, not views. Thus one perceives the self in feeling. How does one perceive the self in feeling? Here, some individual perceives perception… …formations… …consciousness… …form as self. To him it occurs: “This indeed is my self. And this self of mine is in this feeling.” He perceives the self in feeling. Just as if a gem were placed in a casket. And a man might say: “This is the gem, this is the casket. The gem is one thing, the casket is another. And this gem is in this casket.” He perceives the gem in the casket. Even so, here, some individual perceives perception… …formations… …consciousness… …form as self. To him it occurs: “This indeed is my self. And this self of mine is in this feeling.” He perceives the self in feeling. Clinging and attachment is view. View is not object, object is not view. View is one thing, object is another. And that view, and that object— this is the fourth view of self based on feeling. The view of self is wrong view, a perversion of view… …these are fetters, not views. Thus one perceives the self in feeling. 133. How does one perceive perception as self? Here, some individual perceives perception born of eye-contact… …perception born of ear-contact…