it turned out to be pretty effective, leading a practitioner right up to the point of awakening AN 7.55The Buddha, as he so often did, borrowed a well-known phrasing but changed the first-person “I” to the third-person “It”, cleverly stripping away the notion of a self from the phrase and bringing it more in line with the teaching on anattā.
https://suttacentral.net/an7.55/en/sujato
Based on this phrase we find several suttas. SN 22.50 is based on Parayana too. Parayana appears to have played a dominant role in the awakening of some lay people.
SN 7.53 refers to a lay woman, a non-returner who meets the two chief disciples. Sariputta Exclaims
Now imagine that. You go girl!"It's astounding and amazing Nanadamata that you can purify even the arising of a thought"
- A woman non returner out of the blue?
Returning to SN 22.50
"'This has come to be? "Do you see This has come to be"...One practises for the purpose of revulsion towards what has come to be, for its fading away and cessation"'
- Its origination occurs with that as nutriment
SN 12.63 Role of Sons' flesh as a reminder not to deviate from the path. Buddha's message and warning
Ajitha's question in Parayana describes cessation as"You are feeding on your own son's flesh, when you think, speak, act mindlessly"
(cessation of the mobility of the mind, imperturbability, cut-off from sensory world, where rupa ceases to form, hence no nama-rupa, vinnana fabrication)"Individuality can be brought to a total end by the cessation of consciousness in the jhanic state."
which is the Buddha’s pragmatic revision of the phrasing. The outsiders’ view is“It might not be, and it might not be mine. It will not be, and it will not be mine”
which would be the annihilationist version.“I might not be, and it might not be mine. I will not be, and it will not be mine”
Kamma is to felt and not identified with, SN 12.37. Sutta speaks of cessation of volitional formations.
- It is impossible to undermine volition, sometimes called citta, sometimes samkhara, sometimes kamma.
Kimsuka sutta is a prime example of this, presents different ways in which freedom from suffering can be achieved. https://www.dhammatalks.org/suttas/SN/SN35_204.html
MN 121, sutta on the lesser void is not a description of 4th jhana, but form vanishes in the Void.
In the long run it is all about suspending Nama rupa and all that jazz.
Nandakovada sutta MN 146: a teaching to the nuns presents an upaya or trick to lose suffering using a cow simile.
MN 146 https://www.dhammatalks.org/suttas/MN/MN146.html"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were to carve it up with a sharp carving knife so that ...
Once again there is more than way to skin a cat. It might be hard to approach Nibbana with a one track mind.
In the malleable mind, the different knowledges resonate revealing the freedom from suffering.
With love