Itivuttaka 49
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('â', When this self, at the break-up of the body, after death, perishes & is destroyed, and does not exist after death, that is peaceful, that is exquisite, that is sufficiency!â This is how some slip right past. "And how do those with vision see? There is the case where a monk sees whatâs come to be as whatâs come to be. Seeing whatâs come to be as whatâs come to be, he practices for disenchantment with whatâs come to be, dispassion toward whatâs come to be, cessation of whatâs come to be. This is how those with vision see."1 Those, having seen whatâs come to be as whatâs come to be, and whatâs gone beyond whatâs come to be, are released in line with whatâs come to be, through the exhaustion of craving for becoming. If theyâve comprehended whatâs come to be, and are free from the craving for becoming & non-, with the non-becoming of whatâs come to be, monks come to no further becoming. Note 1. This discourse illustrates, in a technical fashion, the function of appropriate attention explained in the note to §16. SN 12:15 presents the same point from a different perspective: "This world takes as its object a polarity, that of existence & non-existence. But when one sees the origination of the world [= the six senses and their objects] as it has come to be with right discernment, ),
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('â', non-existenceâ with reference to the world does not occur to one. When one sees the cessation of the world as it has come to be with right discernment, ),
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('â', existenceâ with reference to the world does not occur to one. By & large, this world is in bondage to attachments, clingings, & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on ),
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('â', my self.â He has no uncertainty or doubt that mere stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. Itâs to this extent, Kaccṅna, that there is right view." For a more complete discussion of this topic, see The Paradox of Becoming. See also: MN 106; AN 3:76; Sn 4:2; Sn 5:5 - --> - - - -