..續本文上一頁d. The data is so clear, and the Five Hindrances are no longer able to prevent you seeing that there is no-one at the controls, to put it bluntly, of you body and mind. Will is not a self, nor a product of a self. Will is just an impersonal natural process that can come to an absolute cessation. You have seen this for yourself, and you can trust this knowledge because it occurred when the corrupting Five Hindrances were suppressed. This insight is the most certain that you have ever known – free will is a delusion. You, the reader, will be incapable of agreeing with me. This is because your Five Hindrances are still active and they will prevent you from seeing this. So, experience a Jhāna first, then investigate this matter right after. Then try arguing with me!

　　Also, in Jhāna, real Jhāna not fake ones, the seen and the heard and the sensed all disappear. The external five senses cease. This data is also so clear. When one reflects on the complete absence of these five senses within the Jhāna experience, in the hindrance-free state of post-Jhāna upacāra samādhi, one will see with certainty that there is no self, soul or me observing the sight, hearing the sounds or sensing the smells, tastes and touches. There is no self, soul or me, knowing the known. Consciousness, too, all forms, is seen as an impersonal process that can come to a complete cessation. In short, you are not identical with your mind. The mind is just a natural process. It can completely stop. It does stop, once and for all, at Parinibbāna! Once again you, my reader, will be incapable of agreeing with me. The Five Hindrances active within you now, under the surface of cognition, prevent you from seeing the truth. It challenges your most basic view, the view that ”You Are”! Just don”t worry about such disagreements for now. Instead, meditate until you have experienced Jhāna and suppressed those Five Hindrances. Then see if I”m right!

　　The Final Part of Bāhiya”s Teaching

　　"Bāhiya, you should train yourself thus: in the seen will be merely what is seen, ... in the cognized will merely be what is cognized. Practising in this way, Bāhiya, you will not be ”because of that”. When you are not ”because of that”, you will not be ”in that”. And when you are not ”in that”, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

　　What does it mean "you will not be ”because of that”"

　　 The Pāli is na tena. Tena is the instrumental of the word for ”that”. Na is the negative. It means, literally, "not because of that, not through that, not by that". It means in essence, you will not assume that there is a self, a soul, a me; because of, through, or by; the seen or the heard or the sensed or the cognized. The Buddha is saying that once you have penetrated the truth of sensory experience, by suppressing the Hindrances through Jhāna, you will see that there is no ”doer”, nor a ”knower”, behind sensory experience. No longer will you be able to use sensory experience as evidence for a self. Descartes” famous "I am because I think" is refuted. You will not be because of thinking, nor because of seeing, hearing or sensing. In the Buddha”s words, "You will not be because of that (any sensory experience)".

　　When the sensory processes are discarded as tenable evidence for a self, a soul or a me, then you are no longer located in the sensory experience. In the Buddha”s words, "You will not be ”in that”". You no longer view, perceive or even think that there is a ”me” involved in life. In the words of the doctor in the original series of Star Trek, "It is life, Jim, but not as we know it"! There is no longer any sense of self, or soul, at the centre of experience. You are no more ”in that”.

　　Just to close off the loophole that you might think you can esc…

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