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  1. Varapanyo Bhikkhu Varapanyo Bhikkhu says:

    I argue to translate even to interpret to oneself bhava by becoming is opiate that leaves the illusion of being untreated Nanamoli TheraI am It is so certain Famous uestion to be at not to be takes state of being bhava for granted“Bhikkhus there are these two views the view of being and the view of non being Any recluses or brahmins who rely on the view of being adopt the view of being accept the view of being are opposed to the view of non being Any recluses or brahmins who rely on the view of non being adopt the view of non being accept the view of non being are opposed to the view of being“Any recluses or brahmins who do not understand as they actually are the origin the disappearance the gratification the danger and the escape in the case of these two views are affected by lust affected by hate affected by delusion affected by craving affected by clinging without vision given to favouring and opposing and they delight in and enjoy proliferation They are not freed from birth ageing and death; from sorrow lamentation pain grief and despair; they are not freed from suffering I say“Any recluses or brahmins who understand as they actually are the origin the disappearance the gratification the danger and the escape in the case of these two views are without lust without hate without delusion without craving without clinging with vision not given to favouring and opposing and they do not delight in and enjoy proliferation They are freed from birth ageing and death; from sorrow lamentation pain grief and despair; they are freed from suffering I say M 11To understand that uestion to be or not to be depends on ignorance is to see my being in the context of Dependent Arising Compare two passagesUpādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaranam 'With holding as condition being; with being as condition birth; with birth as condition ageing death' The fundamental upādāna or 'holding' is attavāda see Majjhima ii1 which is holding a belief in 'self' The puthujjana takes what appears to be his 'self' at its face value; and so long as this goes on he continues to be a 'self' at least in his own eyes and in those of others like him This is bhava or 'being' The puthujjana knows that people are born and die; and since he thinks 'my self exists' so he also thinks 'my self was born' and 'my self will die' The puthujjana sees a 'self' to whom the words birth and death applyd In contrast to the puthujjana the arahat has altogether got rid of asmimāna not to speak of attavāda—see MAMA and does not even think 'I am' This is bhavanirodha cessation of being And since he does not think 'I am' he also does not think 'I was born' or 'I shall die' In other words he sees no 'self' or even 'I' for the words birth and death to apply to This is jātinirodha and jarāmarananirodha See in Kosala Samy i3 how the words birth and death are avoided when the arahat is spoken of Atthi nu kho bhante jātassa aññatra jarāmaranā ti N'atthi kho mahārāja jātassa aññatra jarāmaranā Ye pi te mahārāja khattiyamahāsālā brāhmanamahāsālā gahapatimahāsālā tesam pi jātānam n'atthi aññatra jarāmaranā Ye pi te mahārāja bhikkhu arahanto khīnāsavā tesam pāyam kāyo bhedanadhammo nikkhepanadhammo ti '—For one who is born lord is there anything other than ageing death?—For one who is born great king there is nothing other than ageing death Those great king who are wealthy warriors wealthy divines wealthy householders—for them too being born there is nothing other than ageing death Those monks great king who are worthy ones destroyers of the cankers—for them too it is the nature of this body to break up to be laid down' The puthujjana taking his apparent 'self' at face value does not see that he is a victim of upādāna; he does not see that 'being a self' depends upon 'holding a belief in self' upādānapaccayā bhavo; and he does not see that birth and death depend upon his 'being a self' bhavapaccayā jāti and so on The ariyasāvaka on the other hand does see these things and he sees also their cessation even though he may not yet have fully realized it; and his seeing of these things is direct uite clearly the idea of re birth is totally irrelevant hereNanavira TheraDestruction of ignorance destroys the illusion of being When ignorance is no than consciousness no longer can attribute being pahoti at all But that is not all for when consciousness is predicated of one who has no ignorance than it is no indicatable as it was indicated in M Sutta 22Nanamoli Thera


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