Many thanks for your kind comments/advice. I do appreciate the Buddha's middle-road approach not to even "get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions [of the two extremes]", but only to teach the four Noble truths to get out of suffering. He pointed out that " And when there is the view that the soul is one thing and the body another, there isn't the leading of the holy life. "
But as I understand from his other teachings (e.g. SN 22.59), the actual "how" he taught us to get out of suffering is by realization of the five aggregates as "ANATTA", which leads to disenchantment/dispassion of the five aggregates.
Were the "middle-way" teachings like SN12.35 & SN12.15 given much later than the ANATTA teachings like SN22.59 (which I believe was given at the very early period) or not? Toward the later period of his teaching career, did he still teach the ANATTA method or did he change to Dukkha instead?
"... If one were to ask, 'Which aging & death? And whose is this aging & death?' and if one were to ask, 'Is aging & death one thing, and is this the aging & death of someone/something else?' both of them would have the same meaning, even though their words would differ. When there is the view that the soul is the same as the body, there isn't the leading of the holy life. And when there is the view that the soul is one thing and the body another, there isn't the leading of the holy life. Avoiding these two extremes, the Tathagata points out the Dhamma in between: From birth as a requisite condition comes aging & death." [The same applies to birth / becoming / clinging / craving / feeling / contact / six sense media / name & form / consciousness / fabrications]
"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress [dukkha], when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.
"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. ...
"Now from the remainderless fading & cessation of that very ignorance [-- but how?? Through ANATTA of the five aggregates taught in SN22.59?] comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. ... From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."
"Any form [feeling, perception, (mental) fabrications, consciousness] whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
As to the comment, "I think there is a such thing as pure essential mind, the "Bhikkhave, this citta is luminous," except it's not a permanent, unchanging nature, that one can abide in." -- are there any sutta supporting this?
"The mind essence / pure mind" I refer to is nibbana or in nibbana, which is unconditioned, unchaning, ... and completely different from Hindu's "soul" which is still in samsara.
Metta to all,