Атман как принцип обладания

жажда основывается не на обладателе, а не ведане...

25. "If there were a self, monks, would there be my self's property?" ? "So it is, Lord."

Как об стенку горох.

Ты посмотри еще раз на 22 и 25 - там перечислены одни и те же "характеристики".

19. "The universe is the Self," lit.: "This (is) the world, this (is) the self" (so loko so attaa). That, in fact, an identification of the two terms is intended here, will be shown in the following comments. The best explanation of the passage is furnished in the Brahmajaala Sutta (DN 1) where a similar phraseology is used: "There are, monks, some ascetics and brahmans who are eternalists and who proclaim self and world to be eternal" (sassatavaadaa sassata.m attañca lokañca paññapenti); subsequently the theorist is introduced as stating his view in similar terms: "Eternal are self and world... they exist as eternally the same" (sassato attaa ca loko ca... atthi iveva sassatisama.m). The last term appears likewise in our text; see Note 21. From this we may safely conclude that it is the identity, or unity, of the Self (or soul; mahaatman, paramaatman) with the universe (or the Universal Spirit, Brahman) which is conveyed by our text.

In the Commentary specific to our text, this eternalistic view is rendered and classified in the terminology of the Dhamma. The Commentary says:

"This statement ('The universe is the Self') refers to the (wrong) view 'He considers corporeality, etc., as the self (ruupa.m attato samanupassatii' ti aadinaa nayena).'"

The canonical quotation (e.g., in MN 44), included here in the Commentary, has two implications which are of importance for understanding the reason why it was cited in this context:

(1) As very often in the commentaries (e.g., to Satipatthaana Sutta), the term "world" (loko) is explained as truly referring to the five aggregates (khanda, i.e., corporeality, feeling, etc.), singly or in toto.

(2) This quotation is the formula for the first of the twenty types of personality-belief (sakkaaya-ditthi; e.g., in MN 44). In the first five of these twenty, the self is said to be identical with each of the five aggregates (as in the earlier part of §15 of our text). Hence the application of this quote to our textual passage signifies that the theorist conceives the "world" (i.e., corporeality, feeling, etc.) as identical with the self.

The double "So (loko) so (attaa)" in our text, should therefore, be taken as standing for "yo (loko) so (attaa)," lit.: what is the world that is the self. In the Comy to MN 44 we find a similar phrase: "Someone considers corporeality as self: what is corporeality that is 'I'; what is 'I' that is corporeality. Thus he considers corporeality and self as non-dual' (... ya.m ruupa.m so aha.m, yo aha.m ta.m ruupan' ti ruupañca advaya.m samanupassati)." According to this interpretation the phrase has been translated here by "This universe is the Self."

Mostly, the first five types of personality-belief are explained as referring to the wrong view of annihilationism (uccheda-ditthi). [See, e.g., Patisambhidaa-Magga, Ditthikathaa, Ucchedaditthi-niddesa; further Comy to MN 44.]

But their being quoted in our context, shows that they may also apply to eternalism (sassata-ditthi). We have come to this conclusion since it is improbable that, in our textual passage two mutually exclusive views should have been combined in a single statement formulating the sixth "ground for false views"; that is, in the first part of that statement, annihilationism, and in the second, eternalism.

А 23-24 куда?

Атман по сути и есть ахамкарин.