English
…perception born of nose-contact… …perception born of tongue-contact… …perception born of body-contact… …perception born of mind-contact as self. “That perception born of mind-contact is I, and I am that perception born of mind-contact.” He perceives perception born of mind-contact and the self as non-dual. Just as when an oil lamp is burning, one perceives: “That which is the flame is the color, and that which is the color is the flame”— he perceives the flame and the color as non-dual. Even so, here, some individual perceives perception born of mind-contact He regards perception as self: "Whatever perception born of mental contact, that am I. Whoever I am, that is perception born of mental contact." He regards perception born of mental contact and self as not two. Clinging and grasping is view. View is not object. Object is not view. Other is view. Other is object. Both view and object – this is the first self-view based on perception. Self-view is wrong view, a perversion of view... these are fetters, not views. Thus he regards perception as self. How does he regard self as having perception? Here, someone regards formations... consciousness... form... feeling as self. To him it occurs: "This indeed is my self. And this self of mine has this perception." He regards self as having perception. Just as a tree might be endowed with shade. A man might say concerning it: "This is the tree. This is the shade. Other is the tree. Other is the shade. And this tree has this shade." He regards the tree as having shade. Even so, here, someone regards formations... consciousness... form... feeling as self. To him it occurs: "This indeed is my self. And this self of mine has this perception." He regards self as having perception. Clinging and grasping is view. View is not object. Object is not view. Other is view. Other is object. Both view and object – this is the second self-view based on perception. Self-view is wrong view... these are fetters, not views. Thus he regards self as having perception. How does he regard perception in self? Here, someone regards formations... consciousness... form... feeling as self. To him it occurs: "This indeed is my self. And in this self of mine is this perception." He regards perception in self. Just as a flower might be endowed with fragrance. That... A man might say this: "This is a flower, this is a scent. Another flower, another scent. But this scent is in this flower." He perceives the scent in the flower. In the same way, some person here formations... consciousness... form... feeling perceives as self. To him it occurs: "This indeed is my self. And in this self is this perception." He perceives perception in the self. 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 third self-view based on perception. Self-view is wrong view... these are fetters, not views. Thus he perceives perception in the self. How does he perceive the self in perception? Some person here formations... consciousness... form... feeling perceives as self. To him it occurs: "This indeed is my self. And this self of mine is in this perception." He perceives the self in perception. Just as if a jewel were placed in a casket. A man might say this: "This is a jewel, this is a casket. Another jewel, another casket. But this jewel is in this casket." He perceives the jewel in the casket. In the same way, some person here formations... consciousness... form... feeling perceives as self. To him it occurs: "This indeed is my self. And this self of mine is in this perception." He perceives the self in perception. 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 fourth self-view based on perception. Self-view is wrong view... these are fetters, not views. Thus he perceives the self in perception. 134. How does he perceive formations as self? Some person here, volition born of eye-contact, volition born of ear-contact, volition born of nose-contact c He regards consciousness born of tongue-contact, consciousness born of body-contact, consciousness born of mind-contact, as self. "That which is consciousness born of mind-contact, that am I; that which is I, that is consciousness born of mind-contact" – he regards consciousness born of mind-contact and self as non-dual. Just as when an oil lamp is burning, "that which is the flame is the color, that which is the color is the flame" – he regards the flame and the color as non-dual. In the same way, some person here regards consciousness born of mind-contact as self. "That which is consciousness born of mind-contact, that am I; that which is I, that is consciousness born of mind-contact" – he regards consciousness born of mind-contact and self as non-dual. Clinging attachment is view. View is not the basis, the basis is not the view. Different is the view, different is the basis. That which is the view and that which is the basis – this is the first self-view based on formations. Self-view is wrong view… these are fetters, not views. Thus he regards formations as self. How does he regard the self as possessing formations? Some person here regards consciousness… form… feeling… perception as self. To him it occurs thus: "This indeed is my self. And this self of mine possesses these formations." He regards the self as possessing formations. Just as if there were a tree endowed with shade. A man might say concerning it: "This is the tree, this is the shade. Different is the tree, different is the shade. And this tree possesses this shade." He regards the tree as possessing shade. In the same way, some person here regards consciousness… form… feeling… perception as self. To him it occurs thus: "This indeed is my self. And this self of mine possesses these formations." He regards the self as possessing formations. Clinging attachment is view. View is not the basis, the basis is not the view. Different is the view, different is the basis. That which is the view and that which is the basis – this This is the second self-view, based on formations. Self-view is wrong view... These are fetters, not views. Thus he regards the self as possessing formations. How does he regard formations in the self? Here, someone regards consciousness... form... feeling... perception as self. To him it occurs: "This indeed is my self. And in this self are these formations." He regards formations in the self. Just as if there were a flower endowed with fragrance. A man might say of it: "This is the flower, this is the fragrance; The flower is one thing, the fragrance is another. But this fragrance is in this flower." He regards the fragrance in the flower. Even so, here someone regards consciousness... form... feeling... perception as self. To him it occurs: "This indeed is my self. And in this self are these formations." He regards formations in the self. Adherence and clinging is view. View is not the object, the object is not the view. The view is one thing, the object is another. That which is the view and that which is the object – this is the third self-view, based on formations. Self-view is wrong view... These are fetters, not views. Thus he regards formations in the self. How does he regard the self in formations? Here, someone regards consciousness... form... feeling... perception as self. To him it occurs: "This indeed is my self. And this self of mine is in these formations." He regards the self in formations. Just as if a gem were placed in a casket. A man might say of it: "This is the gem, this is the casket. The gem is one thing, the casket is another. But this gem is in this casket." He regards the gem in the casket. Even so, here someone regards consciousness... form... feeling... perception as self. To him it occurs: "This indeed is my self. And this self of mine is in these formations." He regards the self in formations. 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 fourth self-view based on formations. Self-view is wrong view... these are fetters, not views. Thus he regards the self in formations. 135. How does he regard consciousness as self? Here, some person regards eye-consciousness... ear-consciousness... nose-consciousness... tongue-consciousness... body-consciousness... mind-consciousness as self. "That which is mind-consciousness, that am I; that which am I, that is mind-consciousness" – he regards mind-consciousness and the self as non-dual. Just as when an oil lamp is burning, "that which is the flame is the color, that which is the color is the flame" – he regards the flame and the color as non-dual. Even so, here, some person regards mind-consciousness as self. "That which is mind-consciousness, that am I; that which am I, that is mind-consciousness" – he regards mind-consciousness and the self as non-dual. 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 first self-view based on consciousness. Self-view is wrong view... these are fetters, not views. Thus he regards consciousness as self. How does he regard the self as possessing consciousness? Here, some person regards form... feeling... perception... formations as self. To him it occurs thus: "This indeed is my self. And this self of mine possesses consciousness through this consciousness." He regards the self as possessing consciousness. Just as a tree might be endowed with shade. A man might say concerning it thus: "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.