10x | CR Book IV, Chapter 3
of the 198 items into which the Patisambhida-
magga classifies our properties. In the repeti-
tion of this exercise our personality is seen
as 'a congeries diseased, teeming with many
purposes (and places? quot Ananda?), and yet in whom
there is no power to persist.' The meditation
reveals that the self to which a property is
supposed to belong is not the whole (l'2'6'),
not the best possible (3'4'5'), but a very in-
ferior self (7'8'9'). After 'I' is replaced, as a
subject, by something alightly more definite,
the (provisional) unit obtained is compared with
other units termed 'mine', and with the best poss-
ible self. One sub-self is thus often cancel-
led out by another, and in all of them I appear
as besides myself. Identification of the free
self with any given unit and its possessions is
checked, broken, out off.
1'2' There is something in me 'outside' the par-
ticular self envisaged, 1' 'in time' 2' 'in con-
tent' (e.g. I am not all teeth). At first sight,
1' and 2' seem to offer little insight. They do,
however, help to combat undue absorption (as by
a feeling, or a perception, in gazing or listen-
ing), and to size up the self which this activity
is attached to, or attaches to itself.
3' The property, as impermanent, linked to suff-
ering, and often repulsive, does not fit in with,
is not in accord with the 'best' notion of 'self'.
It is thus rejected from self-regard. To do
this, one must take an exalted view of oneself.
As by mortification and meditation a purer self
is set free, this becomes more natural.
4' If possible, one should name the controlling
self, define both the source of its organising
power and the level on which it makes you live,
and try to ascertain its relative position to
the better and best selves. All selves can be
classed into 2 groups: those which perpetuate
our bondage, and those which work towards emanci-
pation. Among the latter, there are the mindful
self, the samadhi self and the Buddhs-self. Of
decisive importance for the success of this
meditation is the emergence of a mindful self
which, in stillness disregards events in the
immediate vicinity, and can stand over against
most of what makes up the false self, i.e.
skandhas, environment, and movements between both.