“And what then ought this man to do if he would act rightly as regards the raft? Thus, O monks, ought the man to consider: Truly this raft has been serviceable to me! Supported by this raft and exerting hands and feet, I am crossed in safety to this further shore. How now if I lay this raft up on the bank or leave it to sink in the water and so proceed upon my journey? So doing, O monks, the man would be acting rightly as regards his raft. “In like manner also do I teach my doctrine to you in the simile of a raft, which is meant, O monks, for escape and not for retention. Understanding the simile of the raft, O monks, you must leave dharmas behind, how much more un-dharmas!”[f70] The teaching of the Buddha may now be summed up as follows: Seeing things thus or “yathābhūtam” is the same as the attainment of perfect spiritual freedom; or we may say that when we are detached from evil passions based upon the wrong idea of selfhood and when the heart grows conscious of its own emancipation, we are then for the first time fully awakened to the truth as it really is. These two events, seeing and being freed, are mutually dependent, so intimately that the one without the other is unthinkable, is impossible; in fact they are two aspects of one identical experience, separated only in our limited cognition. Paññā without jhāna is no paññā, and jhāna without paññā is no jhāna. Enlightenment is the term designating the identification-experience of paññā and jhāna, of seeing “yathābhūtam” and abandoning the dharma-raft of every denomination. In this light should the following be understood: “Therefore, O monks, whatever of matter (or body, _rūpaṁ_) there is, whether of the past, of the future, or of the present time, whether internal or external, whether coarse or fine, mean or exalted, far or near, all matter (or body) is to be regarded as it really is, in the light of perfect knowledge (_sammāpaññā_), thus: ‘This is not of me,’ ‘This am I not,’ ‘This is not my Self.’ So with the rest of the five aggregates (_khaṇḍa_): _vedanā_ (sensations), _saññā_ (concepts), _sankhāra_ (formative principle), and _viññānaṁ_ (consciousness). One who thus seeing the world turns away from the world is truly freed from evil passions and has the consciousness of freedom. Such is called one who has the obstacles removed, trenches filled, one who has destroyed, is free, one whose fight is over, who has laid down his burden, and is detached.”[f71] In short, he has every quality of the Enlightened, in whom the will and the intellect are harmoniously blended. VI