s, to feel a dhamma-passion and dhamma-delight for it, thus preventing full awakening. At this point the realization that all phenomena are not-self would be needed to overcome this last obstacle to total release. And once there is release, one becomes, like the Tathṅgata, indescribable: "deep, boundless, hard to fathom, like the ocean." At that point, the path is abandoned, like a raft after it has been used to cross a river, and positions that "there is a self" and "there is no self" would not apply. For more on this topic, see the books, Selves & Not-self and Skill in Questions: How the Buddha Taught, and the articles, "The Not-Self Strategy" and "The Limits of Description." - --> - - - -