• If you go back up even a line or two to insert a missing word, let alone a missing sentence, the device slows to a crawl. Keystrokes are missed. I’m pretty sure my TI-84 graphing calculator from high school had a more powerful processor!
• Terrible new font – been documented enough times that it’s not worth going further into.
• No response to a now week-old email to customer service.
• Maybe nitpicky, but no arrow keys? Really? Did that really shave expenses that much? Why does my ancient Alphawrite Neo have a substantially better keyboard, not to mention interface?
• Long documents still slow down. This thing is supposed to be able to save 1,000,000 words? That maths out to about 2 mb of storage – which okay, if that’s all the storage they could spare, what the hell sort of processor is this thing working with?
• Finally, I lost data again even after the firmware update. Froze while syncing, rebooted: no backup, no document. What the hell? This device is made to do one, I suppose two things: write, and not lose that writing. Why on earth does it have so many difficulties doing either?

The end justifies the means.

• Learn to accomplish your selfish goals in ways that it causes positive effects in people lives.
• Learn that social capital is as valuable and powerful as financial capital.

5.1.15. Amata

[Pali] amata : (nt.) ambrosia; the deathless state.
[Sanskrit] Amata (अमत). 1. Sickness, disease. 2. Death. 3. Time.

With the complete transcending of the dimension of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw with discernment, the mental fermentations went to their total end. [Alaya-vijnana: The Storehouse Consciousness: The Subconscious Source of All Experience (Barbara O'Brien)]

Monks, remain with your minds well-established in the four [satipatthana]. Don’t let the deathless be lost for you.

The Path to Amata

right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration [Access to Insight]

Samudaya Sacca

All beings are covered or spread over by and caught in the net of ditthi, the wrong belief. They are drifting in the current of ditthi. As such, seeing, for having perceived, in the hearts of Buddhas, towards beings, Great Compassion with pity has arisen.
The current of tanha, as has been stated, is generally flowing into the realm of four Apayas. Therefore, all those beings who are not yet liberated from the bonds of tanha and ditthi are immensely suffering after descending to the four nether worlds. Having clearly perceived this miserable condition of life, Buddha was moved to have pity towards all living beings. Emulating the example as shown by the Buddha, our male and female benefactors and all those who desire to follow His exemplary conduct can also try to develop karuna. [Caught in the net of Dittha, and drifting in the current of Ditthi (Mahasi Sayadaw)]

5.1.16. Sammuti and Paramattha 1

Vasubandhu

An entity, the cognition of which does not arise when it is destroyed and, mentally divided, is conventionally existent like a pot and water. Ultimate existence is otherwise.” [...] A pot and water are designated as conventionally existent therefore conventionally real for the concept “pot” ceases to exist when it is destroyed physically, and the concept “water” no longer arises when we conceptually exclude from it its shape, colour etc. [...]
(i) ultimate reality is both physically and logically irreducible, as it does not disintegrate when it is subjected to physical destruction and that its identity does not disappear when its parts are separated from it under logical analysis; [The Theory of Two Truths in India (Sonam Thakchoe)]

• Tittha Sutta: the Vabhajjavadi Buddha talked about the parable of blind men speculating about an elephant.

Some recluses and brahmans, so called, Are deeply attached to their own views; People who only see one side of things Engage in quarrels and disputes.—Sakyamuni Buddha

• Analysing the pot and water:
  • Pot the object is a construct (saṅkhāra).
  • Pot the word is sammuti.
  • Pot the rūpa (khandha) and water the rūpa (khandha) are a paramattha.
• What can be a good example of mentally divided?
• the concept “water”: Vasubandhu did not know the four mahabhuta. Regarding to the shape of water, Bruce Lee developed a martial-art philosophy:

If you put water into a cup, it becomes the cup. You put water into a bottle and it becomes the bottle. You put it in a teapot, it becomes the teapot. Now, water can flow or it can crash. Be water, my friend—Bruce Lee.

• [ultimate reality] does not disintegrate: Contrary to that, conditioned paramatthas are subject to change and impermanent; sassatavada (eternalism).

5.1.17. Rūpa Svabhāva

[Vasbandhu (Thakchoe):] (ii) ultimate reality does not borrow its nature from other things including its parts. Rather it exists independently in virtue of its intrinsic reality (svabhāva)

• For example, water is rūpa, so it has rūpa sabhāva (physical nature). Water is wet, etc. These properties of water would never change, or water would become something different. Water is an ultimate reality as its characters would not change.

• For example, a cat, cat-ness or cat nature which might be evolving. cat is made of many parts, so we can identify them with their natures. Leg has leg nature; head has head nature, etc. Cat leg is somewhat unique, but a leg is a leg. Cat is different from other species, so we could identify the cat's unique characters.
• Human and human nature, animal and animal nature, brahma and brahma nature... All of these are saṅkhāra. These differences will exist; however, each of them could develop/evolve differently gradually. The development of human and animal are fast. The evolution of brahma might be very slow. The point is we should acknowledge the nature of saṅkhāra is change (anicca). The Vibhannavadi Buddha was concerned about change, not how they change.

[4]: Sabhāva rupa is a rupa with its own distinct nature. Sa in Pali means with, and bhāva means nature. There are also asabhāva rupas which, though classified among the 28 kinds of rupa, are not separate rupas with their own nature, but special qualities connected with other rupas. They will be explained later on.

• sabhāva: natural; asabhāva: unnatural;
• sabhāva rupa: natural elements: solid, liquid, gas, heat, space (pariccheda rupa);

The rupa which is space, ākāsa rupa, has the function of limiting or separating all the different groups or kalāpas of rupas. Space in this context is not outer space, but the infinitesimal space surrounding each kalāpa. After its function it is also called pariccheda rupa (pariccheda meaning limit or boundary) [...] Because of pariccheda rupa which surrounds each kalāpa, even large matter can be broken up into infinitely tiny particles; it can be broken up only at those points where there is space^\9])

[Pubbabhaga Magga:] Nama and rupa sabhava can be known only when you note at the moment of arising. [On the Path to Freedom: CHAPTER 6 TRAINING (Sayadaw U Pandita)]

• That is to get rid of cittasaṅkhāra (wrong view):

It only has the sabhāva dhamma of rūpa lakkhaṇa, and seeing its nature. I am not seeing the cittasaṅkhāra such as woman, dog, etc. The visual form, sound, smell etc. are only sabhāva nature. Fragrance, smelly, sweet, sour, etc. (taste and smell cittasaṅkhāra are ceasing.) [...] If from the eye seeing woman, man, etc. sīla not stable. Sotāpanna sees the one Dhamma (eka-dhamma) of rūpa sabhāva, nāma sabhāva or seeing one sabhāva dhamma. The noblest knowing is this one sabhāva of knowing.
There are 40 samatha practices, practice with one of them as one’s preference. Knowledge comes from the doors of the six senses and their corresponding objects as the noblest knowing. Seeing, hearing, smelling, tasting, touching and knowing are dhammas. Seeing is visual paramatā, hearing is sound paramatā … knowing is dhamma paramatā. Some thought that seeing was a concept. NO, seeing is paramatā. [The Way of a Stream Enterer (Dhamma Talks by Sayadaw U Ukkaṭṭha)]

• rūpa sabhāva: dukkha sacca is the nature of the four mahabhuta and sense nature (vedanā: sight-seeing, sound-hearing, odor-smelling, touching, tasting, as per satipatthana)
• nāma sabhāva: sabhāva of knowing or awareness, knowing; dukkha sacca as well;
• paramatā: paramattha (vs. paññatti); knowing the paramattha (reality); yathā-bhūta-ñāṇa-dassana; vipassana-insight (penetrating cittasaṅkhāra); mind fixed on reality, as per the satipatthana; (paramatā: this definition is not related to the Pali literature);
• Sayadaw U Ukkaṭṭha talks in Burmese about paramattha vs. paññatti and Dhammapada Verse 282 Potthilatthera Vatthu.

As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation.

• the true nature of the body: rūpa sabhāva (rūpa dhamma); i.e. constantly changing (as a process); e.g. put a grain of salt on the tongue, and one can observe the change (not the taste, not saltiness);

What the young Arahat suggested was for Potthila not to allow //javana// merely to hang on to the five sense-doors of eye, ear, nose, tongue, and touch, but to shut them up and note only the mind-door so that impulsion could lead him on to insight-meditation. This gave the learned monk a clue to the method of vipassana-practice. When one sees, one must stop at the thought-moment of //votthapana// and note all phenomena with mindfulness. It is the same as saying: When you see, you just see it. Having practised meditation as suggested, Potthila attained Arahatship. [POTTHILA THERA (A Discourse on MALUKYAPUTTA SUTTA Venerable Mahasi Sayadaw)]

• When you see, you just see it: to observe the nāma-rūpa sabhāva; paramattha, without paññatti or cittasaṅkhāra; yathā-bhūta-ñāṇa-dassana;
• Sotāpanna sees the one Dhamma: the change is flowing; the mind is stilling, not following the flow; the cessation of cittasaṅkhāra as citta-visuddhi:

[visuddhi:] "Whosoever has cultivated, developed, and frequently practised 'equanimity regarding all formations' in him arises very strong faith known as determination (adhimokkha-saddhā) and his energy is better exerted, his mindfulness better established, his mind better concentrated, and a still stronger 'equanimity regarding the formations' arises. 'Now the path will reveal itself', thus thinking, the meditator contemplates with his equanimity-knowledge all formations as impermanent, etc., and thereafter that knowledge sinks into the subconscious stream of existence (s. bhavanga-sotā). Immediately afterwards there arises advertence at the mind-door (s. viññāna-kicca). And just like equanimity-knowledge, the adaptation-knowledge, too, takes as its object the formations, regarding them as something impermanent, miserable and impersonal. Thereupon, while continuing the uninterrupted continuity of consciousness (citta-santati), there arises the 1st impulsive moment (javana, q.v.), called 'preparation' (parikamma), taking the same formations as object. Immediately thereafter, with the same formations as object, there arises the 2nd impulsive moment, known as 'access' (upacāra). And again immediately after that, there arises the impulsive moment called 'adaptation' (anuloma)."
(VII) Purification of knowledge and vision (ñānadassana-visuddhi) is the knowledge associated with any of the 4 kinds of supermundane path-consciousness (s. ariyapuggala). [See Path of Purification, by Buddhaghosa, tr. by Ñyanamoli (BPS); Path of Freedom, by Upatissa (BPS)]

• formations: saṅkhāra—means 'changing' in this context; Whosoever has cultivated, developed, and frequently practised 'equanimity regarding all changing (rūpa sabhāva/saṅkhāra) in him...
• One should observe the rūpa sabhāva;

5.1.18. Sarvastivādi Māyāvāda and Citta-mātratā

Bhāvavevika:

[Bhāvavevika:] nonself or emptiness alone is the ultimate reality, and the rest—the entire range of dharmas—are ultimately empty of any intrinsic reality. [...] says Bhāvavevika because “The Lord (bhāgvan / bcom ldan ldas) has taught the two truths. [Thakchoe]

• Bhagavan (bcom ldan ldas)

Sanskrit: {MSA} buddha ... bhagavat Comment: The term bcom ldan 'das is translated in accordance with the etymology favored in Tibet, where it is recognized that bhagavan also can be etymologized as one who possesses the six goodnesses (legs pa drug dang ldan pa), which seems to fit the more widely used translation as Blessed One.

• Now how do you like to namo the Amitabha?

The Trisvabhavanirdesha Verses

Scholars believe that this short treatise, it’s only 38 verses long, is Vasubandhu’s last and most mature writing.

• Vasubandhu's three-nature concept comprises the output of māyā (imaginatons) and māyā's reunion with the imagionator.
• Why must the imaginations reunite with the imaginator?

1) The first nature is the Imagined Nature, which is the everyday world as we understand it.

• The Imagined Nature is māyā.

[imagining nature] 2) The second nature is the Other–Dependent Nature, which Vasubandhu defines as the “causal” process of the thing’s fabrication, the causal story that brings about the imagined thing’s apparent nature—its middle way arising. This is the “how to; it couples natures one and two and emphasizes that both are simply imagined.

• The Other–Dependent Nature is the manufacturing process of imagintions (māyā).

3) The third nature, the Consummate Nature, is the lack of duality. It is a singularity—the fact that the Imagined Nature and the Other-Dependent Natures do not exist as they appear, but rather exist in “as things are,” with no subject/object distinction.

• The Consummate Nature (the lack of duality) means māyā has completely returned to brahmā.

Citta-mātratā (Only mind is reality)

Vasubandhu’s magician uses a mantra to make everyone see “the elephant.” So, (1) the mantra is compared to the store-consciousness; (2) Suchness–emptiness, or the consummate–or underlying non-dual is analogous to the wood; discriminating (3) is compared to discrete entities of the elephant’s appearance; and (4) duality is compared to the elephant itself.
[verse 27:] Like an elephant [māyā] that appears Through the power of a magician’s mantra [Ālayavijñāna/memory]—Only the percept appears, The elephant is completely nonexistent.

• Explanation:

Mantra = storehouse consciousness [Ālayavijñāna]; Wood = consummate nature [the unification]; Elephant = duality [māyā]; Magician = our mind [brahmā];

• Ālayavijñāna/memory:

The alaya-vijnana is the foundation or basis of all consciousness, and it contains impressions of all of our past actions*. These impressions, sankhara, form bija, or "seeds," and from these seeds, our thoughts, opinions, desires, and attachments grow. The alaya-vijnana forms the basis of our personalities as well.* [Alaya-vijnana: The Storehouse Consciousness (Barbara O'Brien)]

• Ālayavijñāna is the foundation or basis of all consciousness: compare that with the industructible buddha-nature, which is awareness/consciousness (Bodhidharma).
• The Heart Sutra is a mantra.

5.1.19. Reunion with the Super Self

[Sarvastivadi] authors almost unanimously accept vijñapti-mātratā or prajñapti-mātratā or citta-mātratā as the Yogācārin’s description of the absolute, undefiled, undifferentiated, non-dual, transcendent, pure, ultimate, permanent, unchanging, eternal, supra-mundane, unthinkable, Reality, which, according to them, is the same as Parniṣpanna-svabhāva, or Nirvāṇa, or Pure Consciousness, or Dharma-dhātu, or Dharma-kāya, or the Absolute Idea of Hegel, or the Brahman of Vedānta. [Vasubandhu: 5. Controversy over Vasubandhu as “Idealist” (Jonathan C. Gold)]

• citta-mātratā: citta is Nirvana:
  • Nirvana: Māyā (false imagination) is removed from the mind (awareness).
  • Bodhisattva: Māyā is the physical body (only imagination), and the mind leaves the body by means of astral travel and will not return to the physical body but remain in buddha land. That is the tenth-stage nirvana of the bodhisattvas. They become Buddhas there. They have reunion with the super self (the original Tathagata), emptiness, space, oneness.
  • Lotus sutra presents this nirvana (annihilationism/ucchedavada), which returns to emptiness (reunion with reality).
  • Lankavatara presents this nirvana (eternalism/sassatavada) with buddha lands: Mahesvara, citta-gocara (thought realm).
  • Other sutras seem to have different concepts, too, suggesting their authors did not understand or accept the original concept.
• Ālayavijñāna is storehouse consciousness, the Universal Mind. Just like all storehouses, this storehouse must keep everything that is stored in it. If a storehouse is destroyed, all the stored items would be lost. Ālayavijñāna could not be impermanent, as it is consciousness. When someone reunites with the reality (brahman), his or her contents inside the storehouse might be destroyed.
• citta is Nirvana:

[Lanka Chapter 2:] Even Nirvana and Samsara's world of life and death are aspects of the same thing, for there is no Nirvana except where is Samsara, and Samsara except where is Nirvana.

• The same is said in the Vedanta:

[Advaita Vedanta:] The world has no separate existence apart from Brahman.

• That is a major point that says Sarvastivādi māyāvāda (Mahayana) and Vedantin māyāvāda are the same.
• Brāhman is the main part of the ancient Vedic creationism, as the origin of cause and the original creator.

[Britannica:] Brahma, one of the major gods of Hinduism from about 500 BCE to 500 CE, who was gradually eclipsed by Vishnu, Shiva, and the great Goddess (in her multiple aspects).

• Mayavāda does not need to move on likely because it is not centerd around the brāhman priests as the sole guardians of the religious rituals.

Bhakti, in Hinduism, a movement emphasizing the mutual intense emotional attachment and love of a devotee toward a personal god and of the god for the devotee. According to the Bhagavadgita, a Hindu religious text, the path of bhakti, or bhakti-marga, is superior to the two other religious approaches, the path of knowledge (jnana) and the path of ritual and good works (karma). [...] Many, but not all, bhakti movements were open to people of both genders and all castes. Devotional practices included reciting the name of the god or goddess, singing hymns in praise of the deity, wearing or carrying identifying emblems, and undertaking pilgrimages to sacred places associated with the deity. [Bhakti Hinduism, Devotion & Rituals - Britannica]

• That is to surrender to the Lord.

if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Kṛṣṇa at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord. [Transcendental loving service and surrender]

• Abrahamic religions prefer submission.

After Completed Surrender

[Heart (Thich)] Avalokiteshvara [...] suddenly discovered that all of the five Skandhas are equally empty, and with this realisation he overcame all Ill-being.

• How that happened:

[Lanka Chapter 6:] When [...] the twofold egolessness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained - that which remains is the self-nature of the Tathagatas [...] which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathagata.

• the inconceivable transformation death of the Bodhisattva is attained : complete surrender
• their own Buddha-nature : each mortal has own buddha-nature, but not own nature.
• revealed as Tathagata : reaching the level of the super self: Noble Wisdom [āryajñāna] or anuttarasamyaksambodhi. The Heart Sutra prefers the latter in favour of prajña over jñāna.

• Māyāvādi bhakti has the purpose of seeking self, according to Śaṅkara:

Bhakti is the seeking of men’s own true self. Nārada defines Bhakti as the extreme one to God. Śāṇḍilya defines it as extreme ‘attachment to God’. Śaṅkara’s definition of Bhakti is on Advaitic point of view. He blends Bhakti and Jñāna. He does this in ‘Brahmasūtrabhaṣya and in Gītabhaṣya’. [Śaṅkara’s Definition of Bhakti (Lathika M. P.)]

• Māyāvāda is more of philosophical in nature, according to Krishna:

Lord Caitanya Mahāprabhu [Krishna] said, “I am a Māyāvādī in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Māyāvāda philosophy. [CC Madhya 8.124]

• Brāhma fell from favour in Hindu religious movements. The same could be true to Sarvastivādi māyāvāda (Mahayana), too, but its sutras present the original Tathagata, who can be either Brāhma, Krishna or Siva.

[Dhammapada] Verse 396 - What is a Brāhman? He is no brahmin by mere lineage. Dispossessed, unattached, he is indeed the true brahmin.

• The Sakyamuni Buddha, who was born in a major Vedic society, had a great impact on the concept of brāhman.

Prajña an Amitabha God:

• Prajña (प्रज्ञ) is one of the twenty Amitābha gods in the Purana and Itihasa.
• Avalokiteśvara is Siva. Amitabha gods could be Amitabha Buddha. Prajña could be Prajña-paramita.
• Avalokiteśvara teaching about Prajña and maya (svabhāva-śūnya) as a Buddhist tradition is significant.

Ratvata (in) — the fifth Manu, during his epoch were Devabahu and six other sages, Gods named “Abhutarajasas. Vibhu was Indra, Amitabha and other three ganas of gods each 14 in number, Hiranyaroma and other SIX formed the saptarsis, Balabandhu and others were his sons, of the Priyavrata line. [THE PURANA INDEX VOLUME 3, page 100]

• Amitabha and other three ganas of gods: Amitabha and Avalokiteśvara (Śiva) are the names of gods not unique to Mahayana. Having these names together as the most important individuals makes Mahayana completely different from Theravada.
• Amitabha Ganas: Amitabha community (a Buddha-land probably qualifies as a ganas)
  • Ganas: a class of demigods who attend Śiva; community; troop; attendants;
  • 'Amitabha ganas' is only found in The Purana Index by V. R. Rallachandra Dikshitar, who was a professor of history and archaeology in the University of Madras and the author of standard text books on Indian history.

Sadhguru: In the yogic lore, the ganas are all Shiva’s friends. They were the ones who were always around him. Though he had disciples, a wife and many other admirers, his private company was always ganas.

5.1.20. Was māyā a discovery?

[Heart (Thich)] Avalokiteshvara [...] suddenly discovered that all of the five Skandhas are equally empty, and with this realisation he overcame all Ill-being [...] Whoever can see this no longer needs anything to attain.

• Thich Nhat Hanh's translation might be at odd with Lankavatara, Lotus and Prajñaparamita because in māyāvāda, prajñā, Amitabha and Avalokiteśvara are lumped together as the original Tathagata (mind/Brāhma). That is why there is nothing to attain, there is nothing to discover.
• The longer version of the Heart Sutra does not have the concept of discovery:

[Heart (Wiki):] 1.­11 “There is no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no nonattainment.

• Avalokiteśvara did not discover the wisdom, but he just knew it the way we can discuss aboust māyā and brahma.

[Heart (Red, page 132-133):] Here, the bodhisattva's refuge is in wisdom alone [...] Thus, bodhisattvas know that all dharmas are marked with emptiness and that there is nothing to attain or not to attain. And realizing there is nothing to attain or not to attain, they take refuge in this realization.

[Ethan Mills:] some contemporary interpreters fail to understand how thoroughly revisionary and revolutionary Vasubandhu’s philosophy is

Self-Nature vs Sakkayaditthi

atta-vādupādāna: 'attachment to the ego-belief', is one of the 4 kinds of clinging (upādāna, q.v.).

• Avalokiteśvara only discovered the svakāya. In his mind was mind only (citta-matrata).

The Five Khandhas being ungovernable, are not Atta. Finding it ungovernable and unresponsive to one's own wish while contemplating and noting, and realising it as 'Non-Self', is Anattanupassana-nana. [Mahasi Sayadaw - Part 4]
[For Vasubandhu,] the “self” is made up of constantly-changing sensory organs, sensory impressions, ideas, and mental events. These separate, momentary elements are real, but their imagined unity—as an enduring “I”—is a false projection [...] Close philosophical and introspective attention reveals that what seemed like a solid, coherent whole is in fact a false mental construction based upon a failure to notice its countless, fluctuating parts. [2.1 Disproof of the Self (Jonathan C. Gold)]

• Each separate, momentary element is real as self. Self or awareness (the mind) appears inconstantly inside māyā (form) due to the false imagination, which Lankavatara discusses in detail: from māyā to nirvana via 10 stages of the nirvana of the boddhisattvas.
• Whose false imagination is it? Māyā cannot imagine, as it has no self (svābhāva); and thus, māyā's I”—is a false projection.
• However, māyā must reunite with the mind (the original Tathagata/brahma).

The Yogachara (or Vijnanavada) school was founded, according to tradition, by the brothers Asanga and Vasubandhu (4th/5th century CE) and by Sthiramati (6th century), who systematized doctrines found in the Lankavatara-sutra and the Mahayana-shraddhotpada-shastra (attributed to Ashvaghosha but probably written in Central Asia or in China). Later Mahayana and Vajrayana Buddhism include doctrines that were to be influenced by Yogachara teaching.

• The brothers had written too much. They must get their sutras read by millions.

To think with loving attachment, considering oneself as a living being, or an atta, individual or 'Self', in spite of the fact that in the personalities of themselves there exists only a continual phenomenal process of rupa and nama, is mere attaditthi. It is also called sakkayaditthi. "Sakkaya" means an aggregate of rupas and namas which obviously exists in the so-called body. To think of these aggregates of rupas and namas as a living being, or an atta - being, or "I" or "Self', is nothing but ditthi. It is known as sakkayaditthi, because of an erroneous conception or false belief in this aggregate of rupa-nama. [Mahasi Sayadaw - Part 6 of Brahmavihara Dhamma]

• Mahāyanist literatures do not have a term similar to sakkāyaditthi. However, they offer svakāya (sva-kāya / own body), which refers to inner body parts (or guts). Svakāya is related to svābhāvakāya (svābhāva-kāya / self-nature body).
• In terms of svakāya, Mahayana presents self (self-nature / svābhāva) inside the five aggregates and rejects self being outside them. That demonstrates self being awareness/consciousness. All the technical terms related to consciousness and nature (svābhāva) support the notion of self or the self system (citta-matrata).

You don't get rich writing science fiction. If you want to get rich, you start a religion—L. Ron Hubbard

The Mahayanist Attavada:

[Lanka Chapter 6:] this Buddha-nature immanent in everyone is eternal, unchanging, auspicious.

• The meaning of Buddha-nature in everyone is provided in the Upanishads.

[Upanishads:] Atman is non-duality, all-pervading, the same in all creatures, pure, attributeless, beyond prakriti, and free from the changes of birth and growth.

• The notion of human being māyā without own svabhāva is designed for dehumanisation with significant impact on human psychology and general society.
• Māyā without own svabhāva is false.
• Nature being self is a false theory.
• Consciousness being self is another false theory.
• Sabhāva (nature): everything has its own sabhāva or dhamma (properties); for example, The nature of love, the nature of family, the nature of art, etc.
• Nature is not a theory but law and properties:
  • Human nature (sabhāva) is what makes human to be human;
  • Animal nature is animal instinct, shape, structure, etc.;
  • Nature (sabhāva) in that sense is not related to self.

[ Satyajit—A:] there is no difference between Dhamma and intrinsic nature (Sabhāva) [...] Visuddhimagga mentions that ‘Dhamma means but intrinsic nature.’ [...] Therefore, intrinsic nature is not supposed to exist independently. [...] (attano sabhâvaṃ dhâretiti dhammo’ DhsA.121-122)” [:] Dhamma is the bearer and sabhāva is that which is born by the Dhamma. [Then] Dhamma becomes the agent (atta) of sabhāva and that is against [Vibhajjavadi] Buddhism. Duality between Dhamma and Sabhâva is only an attribution made for the convenience of definition. For in actual sense Dhamma and Sabhāva denote the same actuality [...] the terms Dhamma and Sabhāva [are] interchangeably.

• Dhamma means nature, natural law, phenomena, instinct, way, properties, etc.
• Dhammata means natural, naturally, or as (its, his, her) nature goes.
• Sabhāva means nature.
• Sabhāva dhamma means natural law, natural phenomena, etc.
• Dhamma sabhāva means the nature of phenomenon, the nature of nature (law, phenomena, instinct, way, properties, etc. ).
• Dhamma is sabhāva: the natural law is natural.
• Sabhāva is a dhamma: nature is a law, a thing, a phenomena, a reality, etc.
• Dhamma and Sabhāva are not two things. Dhamma one thing and Sabhāva another thing—no, they are not.
• Dhamma is not self: nature is anatta.
• Sabhāva is anatta: nature is not self (not me, not mine, not I am).
• Buddha Dhamma: the laws of nature taught by the Vibhajjavadi Buddha.
• Buddha Sasana: the Vibhannavadi Buddha's teaching of the natural laws.

• No hard rules against only one of the occupants staying in the room for the whole period
• Subletting through the scheme reduces hall rental scams due to official application requirement
• Significantly less risk to both parties than due to officialisation of the room sharing
• Take note that the period after exams, the scheme officially ends so subletting becomes illegal again in that period

The Hall Boarding Scheme enables senior full-time students who are unsuccessful in getting a hall place to partner with a friend who is an existing hall resident, if they only need to use their hall place a few days per week for the semester. The boarder may live on campus for part of the week, and participate in residential education and other hall activities.

Host Resident and Boarder each have a Singapore residential address.

Host Resident must consent to the Boarder sharing the hall room.

The Boarder must:
not currently be a resident of any NTU Hall of Residence.
not currently be barred from hall accommodation.
not currently be on Leave of Absence, overseas exchange, overseas internship, or on any overseas academic programme.
not have any overdue accommodation fees from any previous hall stay period.

Boarding fees for Academic Year 2022/23 will be $90 per month, regardless of single or double room.
A one-time admin fee of $5 (subject to GST) will be levied for each successful registration.
A Hall Council Subscription Fee of $10 (subject to GST) is applicable to all students living in on-campus accommodation. If the Boarder changes his/her sharing arrangement to a different hall, a separate Hall Council Subscription Fee will be levied for the new hall.
Host Residents shall continue to pay the prevailing hall rental rate for their hall room.

Each hall room can only have one registered Boarder. Boarders cannot be registered in more than one hall room at any time. Host Resident(s) must apply for Boarding on behalf of the Boarder, to show that a mutual agreement has been reached between the Host Resident(s) and Boarder.

Each Boarding arrangement is subject to approval from the Office of Campus Housing. To ensure the overall safety and security of the Hall, the number of Boarders shall be capped at 20% of each hall’s occupant capacity.

Host Residents and Boarders are required to self-regulate and arrange among themselves who will be the room occupant(s) for the night. There shall be no more than one authorised occupant (i.e., Host Resident or Boarder) in a single-room, and no more than two authorised occupants in a double-room (i.e., Host Resident(s) and/or Boarder) after visiting hours.

Admission into the Boarding Scheme does not give boarders priority over other waitlisted applicants for a hall placement. Hall allocation is based strictly on the Hall Admission Scheme, and subject to availability of rooms.
If subsequently offered a hall placement, the Boarder may choose to accept or remain in the Boarding Scheme for the rest of the academic year. Choosing the latter means that the Boarder rejects the hall offer, and his/her place on the waitlist will be forfeited. The Boarder remains subject to the terms and conditions of the Boarding arrangement, as specified in the next section below.​​​​​​​

The Boarding arrangement will end under one of the following situations:
When the Boarder accepts a hall place, if subsequently offered during the academic year.
When a Host Resident withdraws from the hall (including eviction).
When the Host Resident(s) and/or Boarder no longer consent to the Boarding arrangement.
When the Host Resident(s) is/are no longer eligible for hall stay, e.g. on LOA, overseas exchange, overseas internship, or overseas academic programme.
On the first Friday after the end of Semester 2 exams each academic year.