[wmirkru]

often, those that object to notions of momentariness believe in a permanent stream of consciousness that forms a ground of perpetual rebirth

the metaphor can be used of a river that flows to the sea

each lifetime, of taking birth as a mind-body organism, is similar to each individual barge that plays its role in a journey of transporting goods down a river

at the start of the river, due it narrowness, the barges are small. near the end of the river, the barges are large

to transport goods down the river, they are loaded, unloaded & reloaded onto various sized barges until they goods reach the sea

the barges can be compared to each new lifetime, the goods compared to virtues and the river compared to an imaginary stream of consciousness

whilst this is a suitable metaphor for those that object to notions of momentariness, the Buddha did not really teach like this

the Buddha seemed to say the most permanent thing is the body (the barges) rather than consciousness (the river)

thus, it seems it is the body (and the brain with its memories) that give a sense of continuity, similar to the barges containing the goods that give a sense of continuity for the goods

where as awareness of consciousness gives a sense of momentariness

for example, if the barges disintegrate, the goods will fall into the river, be scattered and be washed away

so, it seems, if any teachings of the Buddha support the notion of momentariness, they would do so in relation to mind & consciousness

regards




It would be better for the uninstructed run-of-the-mill person to hold to the body composed of the four great elements, rather than the mind, as the self. Why is that? Because this body composed of the four great elements is seen standing for a year, two years, three, four, five, ten, twenty, thirty, forty, fifty, a hundred years or more. But what's called 'mind,' 'intellect' or 'consciousness' by day and by night arises as one thing and ceases as another. Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what's called 'mind,' 'intellect' or 'consciousness' by day and by night arises as one thing and ceases as another.

Assutavā Sutta: Uninstructed If anyone were to say, 'Consciousness at the eye is the self,' that wouldn't be tenable. The arising & falling away of consciousness at the eye is discerned.

If anyone were to say, ''Consciousness at the ear is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at the nose is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at the tongue is the self,' that wouldn't be tenable...

"If anyone were to say, ''Consciousness at the body is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at theintellect is the self,' that wouldn't be tenable. The arising & falling away of consciousness at the intellect are discerned.

Chachakka Sutta: The Six Sextets Form is like a glob of foam, floating down this Ganges River;
feeling, a bubble, to appear & disappear on the water
perception, a mirage, of the hot season, shimmering;
fabrications, a banana tree, with not sapwood, let alone heartwood;
consciousness, a magic trick, a magician or magician's apprentice were to display —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.

Phena Sutta: Foam The world in general, Kaccaayana, inclines to two views, to existence or to non-existence. But for him who, with the highest wisdom, sees the uprising of the world as it really is, 'non-existence of the world' does not apply, and for him who, with highest wisdom, sees the passing away of the world as it really is, 'existence of the world' does not apply.

He knows without doubt or hesitation that whatever arises is merely dukkha, that what passes away is merely dukkha and such knowledge is his own, not depending on anyone else.

This, Kaccaayana, is what constitutes right view.

SN 12.15