Ch13-The Four Establishments of Mindfulness_ Phenomena Flashcards
(201 cards)
1
Q
A
2
Q
According to the Sutra on the Ten Grounds, what are bodhisattvas who have mindfulness and introspective awareness advised to do regarding phenomena?
A
To contemplate phenomena (dharma) with regard to the inner phenomena
3
Q
In Golden Rosary, what does Tsongkhapa state are the principal phenomena to be contemplated in mindfulness of phenomena?
A
The factors to adopt and to abandon on the path.
4
Q
In the context of mindfulness of phenomena, what two classes does “dharma” refer to?
A
It refers to both the pure class of phenomena—beneficial mental states to cultivate—and the impure class—afflictions to abandon.
5
Q
Reflecting on these mental factors (pure and impure classes of phenomena) leads to entering which practice?
A
The practice of the fourth truth
6
Q
How do we apply mindfulness to afflictive mental factors in our own mind?
A
We identify their causes
7
Q
How do afflictive mental factors affect the mind?
A
They disturb the mind
8
Q
How do purified mental factors affect the main mind?
A
They affect it positively
9
Q
What observation can be made about afflictive mental factors regarding their basis?
A
They lack a valid basis and thus are easily uprooted by wisdom.
10
Q
On what do afflictive mental factors entirely rest?
A
They rest entirely on misconception.
11
Q
What backing do positive mental factors have?
A
The force of reasoning as their backing.
12
Q
To what extent can positive emotions and correct views be increased?
A
Limitlessly.
13
Q
What is the essence of the true path that mindfulness of phenomena leads to practicing?
A
The realization of selflessness and emptiness.
14
Q
After examining the body, feelings, and mind, what can be concluded about an inherently existent self when examining all other phenomena?
A
We are still unable to pinpoint an inherently existent self and can with certainty conclude that the self is empty of inherent existence.
15
Q
If the self is empty of inherent existence, does this mean it is nonexistent?
A
No
16
Q
Because the self lacks inherent or independent existence, how must it exist?
A
It must exist dependently—dependent on its causes
17
Q
What is the nature of the merely designated, conventional I?
A
It is the person that cycles in samsāra and attains nirvāņa.
18
Q
Are the ‘I’ being empty of inherent existence and existing by the force of being designated in dependence on the aggregates contradictory?
A
No
19
Q
What is the ultimate true path that leads to true cessation?
A
This realization (that the I is empty of inherent existence and exists by designation) is the ultimate true path that leads to true cessation.
20
Q
According to the Pali sūtra, what are the five sets of phenomena to examine in mindfulness of phenomena?
A
The five hindrances
21
Q
Contemplating the five sets of phenomena prescribed by the Pali sūtra will lead to the realization of what?
A
The ultimate Dharma
22
Q
Is the practice of mindfulness of phenomena about contemplating categories of items?
A
No
23
Q
How are the schemas (like the five sets of phenomena) used in this practice?
A
These schemas are used to elucidate and make our experience intelligible.
24
Q
What do these schemas serve as?
A
They serve as maps and guidebooks that lead us through the complexities of our experiences to reach liberation.
25
What does the sequence of the five sets of phenomena itself represent?
The sequence of the five sets is itself a map.
26
Why does mindfulness of the five hindrances come first in the sequence?
Because they are the major impediment to development of the mind
27
What does overcoming the five hindrances enable us to do?
It enables us to explore the field of our experience using the framework of the five aggregates and twelve sources.
28
What becomes prominent as insight develops through mindfulness of phenomena?
The seven awakening factors become prominent.
29
What happens as the seven awakening factors mature?
Penetrative understanding of the four truths becomes clear and strong.
30
What is the result of the maturation of the seven awakening factors and understanding of the four truths?
This results in understanding the ultimate truth of the Dharma.
31
What are most of the practices in the four establishments of mindfulness related to?
Insight meditation
32
Though mindfulness of body, feelings, and mind can generate insight, what else are they helpful for?
They are also helpful preliminaries for the mindfulness of phenomena.
33
Why is developing mindfulness and concentration on body, feelings, and mind helpful as preliminaries for mindfulness of phenomena?
Because developing mindfulness and concentration on these three is easier and sets the stage for the analysis done during mindfulness of phenomena.
34
In which of the four establishments of mindfulness does the practice of insight become central?
The practice of insight becomes central in the mindfulness of phenomena.
35
Are the four establishments of mindfulness mutually exclusive practices?
No
36
If a strong feeling arises during mindfulness of breathing, what can a meditator do?
You can temporarily contemplate it until it subsides and then return to contemplation of breathing.
37
What can be done to pacify a strong affliction that has arisen during meditation?
A similar diversion can be done to pacify a strong affliction that has arisen.
38
As mindfulness of breathing continues, what will naturally arise, requiring the use of mindfulness of phenomena?
The five hindrances will arise and mindfulness of phenomena is used to deal with them skillfully.
39
As practice of the four establishments of mindfulness continues, what other factors will be encountered?
The seven awakening factors and so forth will also be encountered.
40
Can we begin practicing the four establishments of mindfulness without serenity?
Yes
41
What can the practices of the four establishments of mindfulness lead to, especially with objects like breathing or parts of the body?
These practices can lead to access concentration
42
Why doesn't concentration on mindfulness of feelings and mental states easily lead to access concentration?
Because in these two practices we observe whatever feeling or mental state arises at the moment and do not focus on one constant object.
43
What kind of samādhi does mindfulness of feelings and of mind lead to?
A kind of samādhi in which the mind is stabilized steadfastly although the object of mind constantly changes.
44
Why is the concentration from mindfulness of feelings and mind sufficient for insight knowledge to arise?
Because the mind is stable and steady
45
In terms of the description of the path and when certain events occur, the explanation of some of the five sets of phenomena accords with which tradition?
The Pali tradition.
46
Other than the description of the path from the Pali tradition, the explanation accords with which tradition?
The Sanskrit tradition.
47
Where were the five hindrances previously explained in the Library of Wisdom and Compassion series?
In the higher training in concentration in chapter 7.
48
How are the five hindrances considered in chapter 13 (Mindfulness of Phenomena)?
Here they are considered as objects of the mindfulness of phenomena.
49
What four-step process does the Establishments of Mindfulness Sūtra give for contemplating phenomena in terms of the five hindrances?
1. Understand when the hindrance is present in you and when it is absent. 2. Understand the causes for the hindrance to arise. 3. Understand how to temporarily suppress the manifest hindrance. 4. Understand how to eliminate the hindrance completely.
50
What is the first step in the four-step process for dealing with sensual desire as a hindrance?
Understand when sensual desire is present in you and when it is absent.
51
What happens if we do not know that a hindrance has arisen?
We will be unaware of its effects on our thoughts
52
When a hindrance interrupts meditation, what is the initial action to take?
Note its presence
53
If a hindrance persists, what should be done?
Temporarily switch mindfulness from your meditation object to observe the hindrance
54
When observing a persistent hindrance, what aspects should be noted?
Observe how it affects the feelings in the body and mind. Watch it arise and subside; note if it is constant or if it fluctuates in intensity.
55
What effect does observing a hindrance have on its strength?
Observing a hindrance in this way weakens its strength.
56
After a hindrance ceases, what should be observed?
Observe the change in your feelings and mood.
57
What is the second step in the four-step process for dealing with sensual desire?
Understand the causes for sensual desire to arise.
58
How does sensual desire typically arise?
Sensual desire arises as a result of contact with an attractive object a person
59
What does distorted attention trigger in the case of an attractive object?
This triggers sensual desire
60
What actions can lead to the arising of attachment besides contact with an attractive object?
Not guarding our senses—gazing at attractive people
61
What is the third step in the four-step process for dealing with sensual desire?
Understand how to temporarily suppress manifest sensual desire.
62
What is a contemplative antidote for persistent sensual desire, particularly sexual desire?
Contemplate its antidote
63
What are some contemplative antidotes for attachment to possessions?
Think of their impermanence and the problems that arise from protecting possessions; consider the disappointment you experience when they break or become outdated. Contemplate the disadvantages of attachment itself.
64
How is desire likened in its persistence?
Desire is like a debt collector who follows us around saying
65
What is the fourth step in the_four-step process for dealing with sensual desire?
Understand how to eliminate sensual desire completely.
66
According to the text, when is sensual desire abandoned?
Sensual desire is abandoned upon becoming a nonreturner.
67
According to the commentary to the Pāli sūtra, when is sensual desire totally eliminated?
It is totally eliminated at arhatship.
68
Why does the Pāli sūtra commentary state sensual desire is eliminated at arhatship?
Because the commentary has a broader definition of sensual desire
69
According to the Sanskrit tradition, when are all hindrances completely eradicated?
According to the Sanskrit tradition
70
How does malice arise?
Malice arises when distorted attention projects or exaggerates the unattractive qualities of a person or object.
71
What is the first antidote to apply when malice arises?
Noting it
72
If malice persists, what should be done?
Make it the object of mindfulness
73
Where do malice and resentment come from?
Malice and resentment come from within us; others are only the canvas on which we paint our disparaging projections.
74
What is the direct antidote to malice?
The direct antidote to malice is loving-kindness.
75
What is an effective way to gradually diminish the judgmental, angry mind?
Daily meditation on loving-kindness is an effective way to gradually chip away at the judgmental
76
If irritation is directed towards an inanimate object, what reflection can be helpful?
Reflect that the object is simply a combination of elements that arose due to causes and conditions.
77
What helps to prevent malice?
Good friends
78
To what is malice likened?
Malice is likened to a person with a severe illness: everything that person is given is pushed away and he finds nothing agreeable anywhere.
79
When is malice abandoned, according to the Pali tradition?
Malice is abandoned upon becoming a nonreturner.
80
When is malice abandoned, according to the Sanskrit tradition?
At arhatship.
81
What happens as our mindfulness increases regarding hindrances?
We become aware of subtler levels of the hindrances. Sometimes dormant levels that have not been recognized get stirred up.
82
What is a skillful way to defuse hindrances that become the object of mindfulness and learn about ourselves?
Making these hindrances the object of mindfulness is a skillful way to defuse them as well as to learn about ourselves and the workings of the mind.
83
How do lethargy and sleepiness affect the mind?
Lethargy and sleepiness make the mind heavy and unserviceable.
84
What is the difference between lethargy and sleepiness as hindrances?
Lethargy is a rigidity of mind
85
How do lethargy and sleepiness arise?
Lethargy and sleepiness arise from distorted attention on discontent. Being bored and dissatisfied
86
What is the antidote to lethargy and sleepiness?
The antidote is to give appropriate attention to energy—the initial energy that gets us going
87
What physical activities and habits counteract lethargy and sleepiness?
Exercise and moderation in eating are used to counteract lethargy and sleepiness. Rapid walking meditation energizes the body and mind
88
What kind of social interactions encourage energy for practice?
Good friends and suitable conversations encourage us to practice and increase our energy for practice.
89
What meditation is very effective against lethargy and sleepiness?
Meditation on light is also very effective. Here temporarily leave aside the primary meditation object and visualize very bright light. Imagine brilliant sunlight fills your body and the environment around you.
90
To what are lethargy and sleepiness likened?
Lethargy and sleepiness are likened to being in a prison cell where the space is narrow and restricted and we cannot move.
91
When are lethargy and sleepiness eliminated completely?
They are eliminated completely at arhatship.
92
Why are restlessness and regret counted as one hindrance?
Because both cause uneasiness.
93
How do restlessness and regret manifest?
Restlessness brings agitation; regret weighs on us by thinking we did not do what we should have done or did do what we should not have done.
94
What is the cause of restlessness and regret?
Distorted attention to the unsettledness in the mind is the cause. That is
95
What is an antidote to restlessness and regret?
Appropriate attention to the peace of the mind is an antidote. For example
96
To what are restlessness and regret likened?
Restlessness and regret are likened to being enslaved.
97
According to the Pali tradition, when is regret abandoned and when is restlessness abandoned?
Regret is abandoned at the nonreturner level and restlessness at arhatship.
98
According to the Sanskrit tradition, when are restlessness and regret completely abandoned?
Both are completely abandoned at arhatship.
99
What is deluded doubt inclined to?
It is inclined to the wrong conclusion.
100
How is deluded doubt different from inquisitive doubt?
It is not the inquisitive doubt that encourages us to learn
101
How does deluded doubt arise?
It arises by distorted attention to a topic
102
What is one antidote that counteracts deluded doubt?
Contemplating the difference between virtue and nonvirtue
103
What practices help resolve or ease deluded doubt?
Dharma study helps to resolve doubts
104
To what is deluded doubt compared?
Deluded doubt is compared to traveling across a barren desert where nothing grows. It is also likened to being at a crossroads in the wilderness with no one around to ask for directions.
105
By whom has deluded doubt been eradicated?
Deluded doubt has been eradicated by stream-enterers.
106
Even though stream-enterers may still have questions, what has their experience of reality vanquished?
Their experience of reality has vanquished doubt about the path and the Three Jewels.
107
Why are the five hindrances the first set in mindfulness of phenomena?
To make the mind fit to investigate phenomena deeply
108
Once the five hindrances have been tamed, what can the mind contemplate with clarity and precision?
The mind can
109
What does cultivating mindfulness of the aggregates involve comprehending?
Cultivating mindfulness of the aggregates involves comprehending the nature
110
When do all five aggregates exist in our human experience?
All five aggregates exist simultaneously in each moment of our human experience
111
Do beings in the formless realm possess all five aggregates?
No
112
Why are the five aggregates called "the five aggregates subject to clinging"?
Because these five are the basis in dependence on which we cling to I
113
How do we create doctrines and views about the self in relation to the aggregates?
In response to the notions of I and mine
114
What does mindfulness of the five aggregates examine and know them for?
Mindfulness of the five aggregates examines these five bases for grasping I
115
In the sūtra, how does the Buddha direct us to contemplate phenomena in terms of the five aggregates?
By understanding each aggregate individually in three phases: its characteristics
116
Why are the aggregates listed in the order of form, feeling, discrimination, miscellaneous factors, and consciousness?
To illustrate their increasing subtlety. Forms are coarse and easy to discern. Feelings are internal and subtler. Discriminations are less apparent
117
What does "form" generally refer to as an aggregate?
Form in general refers to material objects made of the four great elements—earth
118
In A Ball of Foam Sutta, to what is the aggregate of form likened?
Form is likened to a ball of foam. A ball of foam appears solid
119
What is the aggregate of feeling?
Feeling is the quality of experience—pleasant
120
How are feelings classified in one way?
Feelings are classified in several ways
121
To what is the aggregate of feeling compared in A Ball of Foam Sutta?
Feelings are compared to a water bubble. When raindrops hit a puddle of water
122
What is the aggregate of discrimination?
Discrimination is a mental factor that selects
123
How are the six types of discrimination classified?
According to their object—form
124
To what is the aggregate of discrimination compared?
Discriminations are compared to a shimmering mirage seen by tired and thirsty travelers. Water appears
125
What is the nature of discriminations, whether past, present, future, internal or external?
They are in fact void
126
What do miscellaneous factors (the fourth aggregate) do?
Miscellaneous factors shape
127
What kind of mental factors are included in miscellaneous factors?
They range from the mental factor of intention to the mental factors of conscientiousness
128
How do miscellaneous factors influence our karma and experiences?
By coloring the intentions that motivate our actions
129
To what is the aggregate of miscellaneous factors likened?
Miscellaneous factors are likened to a plantain tree. Someone may need heartwood
130
What is the function of consciousness (the fifth aggregate)?
Consciousness performs the function of cognizing or illuminating the general aspects of phenomena.
131
How are the six primary consciousnesses classified?
According to the sense faculty through which it arises: visual
132
To what is the aggregate of consciousness compared?
Consciousness is compared to a magical show. In ancient India
133
How do we concoct distorted ideas in dependence on polluted consciousnesses?
In dependence on polluted consciousnesses
134
Which of the six consciousnesses is involved in the rebirth process?
Of the six consciousnesses
135
Is the active mental consciousness (that thinks, imagines, etc.) present at death and rebirth?
The active mental consciousness that thinks
136
How did the Buddha correct a monk who said, "The same consciousness runs and wanders through the round of rebirths"?
The Buddha emphatically corrected him
137
After understanding the characteristics of each aggregate, what two ways are there to investigate its origin and disappearance?
(1) We know and understand the conditions through which each aggregate arises
138
What is the condition that supports the existence of the body (form aggregate)?
Nutriment (edible food) is the condition that supports the existence of the body.
139
What is the specific condition for feeling, discrimination, and miscellaneous factors?
Contact is the specific condition for feeling
140
What are the specific conditions for consciousness according to the twelve links of dependent origination?
The specific conditions for consciousness are name and form as explained in the twelve links of dependent origination.
141
What are conditions common to all five aggregates?
Conditions common to all five aggregates are ignorance
142
How do ignorance, craving, and karma from previous lives lead to the five aggregates of a new rebirth?
Due to ignorance in previous lives
143
What kind of karma leads to the aggregates of a human or deva, and what kind to an animal, hungry ghost, or hell being?
Virtuous karma leads to the five aggregates of a human being or a celestial being (deva); nonvirtuous karma leads to the five aggregates of an animal
144
When do the common conditions of ignorance, craving, and karma cease, leading to the eventual extinguishment of the five polluted aggregates?
When the common conditions of ignorance
145
How is knowing and understanding the impermanent nature of the aggregates done?
This is done by mindfulness of the constantly changing nature of each aggregate—the fact that it arises and passes away in each micro moment.
146
What happens as mindfulness deepens regarding the arising and ceasing of each aggregate?
As mindfulness deepens
147
After directly seeing the subtle impermanence of aggregates, how do meditators dwell?
Meditators dwell contemplating phenomena internally
148
What does a monastic understand regarding the eye and forms in mindfulness of the six sources, according to the sūtra?
Here a monastic understands the eye
149
What three things does a monastic also understand regarding an unarisen/arisen fetter related to the six sources?
He also understands how there comes to be the arising of the unarisen fetter
150
In the context of the six sources, which is the internal source and which is the external source?
In all these cases
151
How do the six internal and six external sources start a chain of events that leads to duḥkha?
Then with mindfulness
152
What does delighting in and craving pleasant feelings indicate?
Delighting in and craving pleasant feelings indicates the underlying tendency to attachment is present.
153
What does reacting adversely and being repulsed by a painful feeling show?
Reacting adversely and being repulsed by a painful feeling shows the underlying tendency to anger is present.
154
What does experiencing a neutral feeling without understanding it as it actually is indicate?
Experiencing a neutral feeling
155
How does one begin to abandon the fetters once they have arisen, according to the Buddha's teaching?
This begins with restraining the sense sources
156
What allows a meditator to abandon craving for all factors in the process of the six sources leading to fetters?
When a meditator gains insight into the process of the six objects and six faculties leading to contact
157
How does the understanding of the future nonarising of the abandoned fetter come about?
The understanding of how there comes to be the future nonarising of the abandoned fetter comes by deepening insight into the three characteristics and abandoning the various fetters by progressing through the stages of stream-enterer
158
In mindfulness of phenomena, what are the five hindrances to be eliminated as?
As the main obstacles to serenity
159
What are the seven awakening factors to be cultivated as?
As important factors leading to the liberation of mind and deep samādhi
160
List the seven awakening factors.
These seven are the awakening factors of mindfulness
161
What objects are to be investigated and understood for the development of insight in mindfulness of phenomena?
The objects to investigate and understand are the five aggregates
162
What is the sequence of topics contemplated in mindfulness of phenomena before the seven awakening factors become prominent?
A meditator's first task at this point in her practice is to subdue the five hindrances. Doing this makes the mind suitable to understand the five aggregates and six sources. As she progresses
163
What three parts does mindfulness of each awakening factor have?
(1) Understanding when it is present in our mind and when it is absent
164
What special meaning did the Buddha give to the word "mindfulness" in the context of the awakening factor?
The Buddha gave the word ""mindfulness"" a special meaning that includes not only memory—for example
165
What is the principal condition causing the mindfulness awakening factor to arise?
The principal condition causing mindfulness to arise is appropriate attention to the body
166
What is the condition that brings about the discrimination of phenomena awakening factor?
Appropriate attention to virtuous and nonvirtuous mental states is the condition that brings about discrimination of phenomena.
167
What are the conditions for the effort awakening factor to arise?
The conditions for this are appropriate attention to the three phases of energy: arousing effort
168
What are the conditions for the joy awakening factor?
The conditions are appropriate attention to the basis for the joy awakening factor—especially the effort that has arisen through mindfulness and discrimination of phenomena.
169
What is the danger associated with the joy awakening factor?
Joy can be too enticing and there is a danger of becoming attached to it.
170
What arises when attachment to joy is released and the mind is brought back to the meditation object?
By releasing attachment to joy and bringing the mind back to the meditation object
171
What are the conditions for the concentration awakening factor?
The conditions are appropriate attention on the nimitta—the subtle inner object of meditation that arises when the mind becomes concentrated.
172
What is the nimitta?
The subtle inner object of meditation that arises when the mind becomes concentrated. This could be a light that is seen only in meditation by the mental consciousness
173
How does the equanimity awakening factor arise?
Equanimity arises from appropriate attention to overcoming faults and cultivating all conditions for serenity.
174
Can the five hindrances arise again even when the seven awakening factors are being cultivated?
Yes
175
When cultivating insight with the seven awakening factors, what does mindfulness focus on regarding the five aggregates and six sources?
Mindfulness focuses on the five aggregates and six sources in terms of their being impermanent
176
What is the beginning of contemplation on the four truths?
Observing the three characteristics with insight endowed with the seven awakening factors is the beginning of contemplation on the four truths.
177
What is the true purpose of mindfulness of phenomena, achieved through contemplation of the four truths?
This brings mindfulness of phenomena to its true purpose
178
What does contemplating phenomena in terms of the four truths mean?
Contemplating phenomena as phenomena in terms of the four truths is understanding duḥkha
179
How is understanding the truth of origin achieved in this contemplation?
Knowing through direct experience that when craving arises
180
How is understanding the truth of cessation achieved in this contemplation?
Knowing that when craving subsides so does duhkha brings understanding of the truth of cessation.
181
What establishes a disciple as a stream-enterer?
This first breakthrough experience during which she has direct and full knowledge of the unconditioned establishes her as a stream-enterer.
182
What is the culmination of the four establishments of mindfulness?
This is the culmination of the four establishments of mindfulness.
183
After repeated development of insight, what will a stream-enterer attain?
After insight is developed repeatedly
184
Why did the Buddha present many different schemas of phenomena to contemplate in the establishment of mindfulness on phenomena?
These schemas present similar factors from different perspectives
185
Just before the Buddha's parinirvāņa, what did he advise Ānanda when asked to appoint a successor?
You should live as islands unto yourselves
186
What does it mean to live "with the Dhamma as your refuge" in this context?
It is clear that the Buddha wants people to hold wisdom as their refuge
187
What are the four mindfulnesses practiced during the meditation of taking death as the path to dharmakāya, at the time of meditating on the clear light?
(1) The appearance is clear light
188
What are the four mindfulnesses mentioned in "A Song of the Four Mindfulnesses as a Guide to the View of the Middle Way" by H. H. Kelsang Gyatso, the Seventh Dalai Lama?
Mindfulness of the spiritual mentor
189
When does the practice of the four establishments of mindfulness become a Mahāyāna practice?
When done with the motivation of bodhicitta
190
How do bodhisattvas engage with the coarse thirty-seven harmonies?
They engage with the coarse thirty-seven harmonies with the awareness of their impermanence or lack of self-sufficient substantial existence.
191
How do bodhisattvas engage with the subtle thirty-seven harmonies?
They engage with the subtle thirty-seven harmonies with the awareness of their emptiness of inherent existence and their illusion-like nature.
192
In the context of the four establishments of mindfulness for bodhisattvas, what does coarse mindfulness of the body contemplate?
Coarse mindfulness of the body contemplates the body qualified by the emptiness of a self-sufficient substantially existent person.
193
What does subtle mindfulness of the body take as its object for bodhisattvas?
Subtle mindfulness of the body takes as its object the body qualified by the emptiness of inherent existence.
194
What two things do bodhisattvas seek to realize regarding the body, feelings, mind, phenomena, and the person?
Bodhisattvas seek to realize the emptiness of inherent existence of the body
195
How do bodhisattvas meditate on the impure aspects of others' bodies, and for what dual purpose?
To cultivate compassion
196
What does ultimate analysis inquire into?
Ultimate analysis inquires into phenomena's actual mode of existence to determine if phenomena exist inherently
197
If something has an independent or inherent essence, what should be possible?
If something has an independent or inherent essence
198
Does ultimate analysis refute an object's conventional existence?
Ultimate analysis refutes the object's inherent existence
199
According to Śāntideva's examination, is the body found to be any of its individual parts (feet, calves, thighs, etc.)?
No. A body is neither the feet nor the calves. Nor is a body the thighs or the hips. Neither the belly nor the back is the body. Nor is a body the chest or the arms. The sides of the torso and the hands are not a body. Nor is a body the armpits or the shoulders. The visceral organs also are not it. And neither is a body the head nor the neck.
200
If a body is neither the same as its parts nor different from them, how does it exist?
The body is mere name
201
According to Nāgārjuna's inquiry into feelings, if there is no "felt" (object of experience), can there be "feeling" (subjective experience)?
Since without the felt there is no feeling; feeling itself is devoid of self.
