I think there’s a lot of merit to the suggestions offered by others in Bhante’s “Clinging” thread, that perhaps “Clinging” is better rendered by “appropriation”. The verb would then be “he appropriates”.
Does DN 15 necessarily refer to the arahant with the stock phrase “she does not appropriate anything in the world”?
We have a variant of the above formula in SN 22.80 -
There are, bhikkhus, these two views: the view of existence and the view of extermination.
Therein, bhikkhus, the instructed noble disciple reflects thus: ‘Is there anything in the world that I could cling to without being blameworthy?’ He understand thus: ‘There is nothing in the world that I could cling to without being blameworthy. For if I should cling, it is only form that I would be clinging to, only feeling … only perception … only volitional formations … only consciousness that I would be clinging to. With that clinging of mine as condition, there would be existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair would come to be. Such would be the origin of this whole mass of suffering.’“What do you think, bhikkhus, is form permanent or impermanent? … Is feeling … perception … volitional formations … consciousness permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.
SN 24.2 explicitly identifies the abandonment of the “This is mine, this I am, this is my self” view with the Stream Winner.
As I’ve mentioned before, I think the stock formula in question is just a compressed formula that is applicable to all Noble Ones, in terms of describing their journey towards full awakening. Compression of the journey also occurs in another pericope “niyato sambodhiparāyano” that is applied to Stream Winners.
I think I need to make an amendment to my position on SN 12.51. Certainly, it is the case that the arahant does not abhisaṅkharoti(generates/fashions) volitions. But I just remembered from DN 9, that the person attaining the Cessation of Feelings and Perception does so also on the basis of not fashioning volitions. And that attainment appears to be accessible to Non-Returners as well.
I think there can be better clarity if we read the formula as sequential as follows (instead of describing one consistent state of “no clinging”) -
- na kiñci loke upādiyati > 2. anupādiyaṃ na paritassati > 3. aparitassaṃ paccattaññeva parinibbāyati
The sequential reading is the only way I can think of to accommodate the fact that Trainees too can experience moments when they do not cling/appropriate the 5 Aggregates and Sixfold Base. That appears to be the clear import of SN 24.2, ie that Stream Entry occurs, not because there is no clinging, but the person does not cling to the 5 Aggregates. The thing to remember about appropriation is that it is dependant on craving. If one does not crave, clinging does not arise then. Why then? Because craving is in turn a response to feeling, making it impermanent : SN 25.8. Feeling is not something constantly in the background but is in turn dependant on contact. See what MN 28 says about contact.
Dependant Origination does not permit Clinging to be a constant background noise; otherwise we will have found the seat of Self. What it does permit is a series of “clingings” dependant on craving, which is also a series of cravings that follow each qualia it is dependant upon. In an arahant, that series or flow of clingings has been extirpated, but in Trainees and sense restraint achievers, that stream of “clingings” can be interrupted by not craving in response to a particular feeling.
And what, bhikkhus, are the dependently arisen phenomena? Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. Birth is impermanent … Existence is impermanent … Clinging is impermanent … Craving is impermanent … Feeling is impermanent … Contact is impermanent … The six sense bases are impermanent … Name-and-form is impermanent … Consciousness is impermanent … Volitional formations are impermanent … Ignorance is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and cessation. These, bhikkhus, are called the dependently arisen phenomena.
“When, bhikkhus, a noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will run back into the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’ Or that he will run forward into the future, thinking: ‘Will I exist in the future? Will I not exist
in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’ Or that he will now be inwardly confused about the present thus: ‘Do I exist? Do I not exist? What am I? How am I? This being—where has it come from, and where will it go?’“For what reason is this impossible? Because, bhikkhus, the noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena.” : SN 12.20
See the non-agitation that is the privilege of Noble Ones?