(1.)SN 22.59; PTS: SN iii.66; Anatta-Lakkhana Sutta:

• [Mr. Gotama the Sakyan]: ‘Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease (...) But precisely because form is not self, form lends itself to dis-ease (...) Feeling is not self (...) Perception is not self (...) Mental fabrications are not self (...) Consciousness is not self (...) What do you think, monks: Is form constant or inconstant?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Gotama the Sakyan]: ‘(...) Is feeling constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant Lord’.
• [Mr. Gotama the Sakyan]: ‘(...) Is perception constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Gotama the Sakyan]: ‘(...) Are fabrications constant or inconstant(...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Gotama the Sakyan]: ‘(...) Is consciousness constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Gotama the Sakyan]: ‘And is that which is inconstant easeful or stressful?’
• [Messrs. Monks]: ‘Stressful, Lord’.
• [Mr. Gotama the Sakyan]: ‘And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?’
• [Messrs. Monks]: ‘No, Lord’.
• [Mr. Gotama the Sakyan]: ‘Thus, monks, any body whatsoever (...) Any feeling whatsoever (...) Any perception whatsoever (...) Any fabrications whatsoever (...) Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near (...) 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 instructed noble disciple grows disenchanted with the body, 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 depleted, the holy life fulfilled, the task done. There is nothing further for this world’. (www.accesstoinsight.org/canon/sutta/samyutta/sn22-059.html).

And, just so there be no misapprehension, an alternative translation renders the latter section this manner:

• [Mr. Gotama the Sakyan]: ‘So, bhikkhus any kind of form whatever (...) Any kind of feeling whatever (...) Any kind of perception whatever (...) Any kind of determination whatever (...) Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: ‘This is not mine, this is not I, this is not my self’. Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness. When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: ‘Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond’. (www.accesstoinsight.org/canon/sutta/samyutta/sn22-059a.html).

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Form Is Not Self:

(2.) • [Mr. Gotama the Sakyan]: ‘Form is not self. If form were the self, this form would not lend itself to dis-ease (...) But precisely because form is not self, form lends itself to dis-ease (...) Feeling is not self (...) Perception is not self (...) Mental fabrications are not self (...) Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease (...) any body whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body 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’. Any feeling whatsoever (...) Any perception whatsoever (...) Any fabrications whatsoever (...) Any consciousness whatsoever (...) 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 instructed noble disciple grows disenchanted with the body, 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 depleted, the holy life fulfilled, the task done. There is nothing further for this world’. (SN 22.59; PTS: SN iii.66; Anatta-Lakkhana Sutta).

That Un-born, Un-become, Un-made:

• [Mr. Gotama the Sakyan]: ‘There is an un-born, un-become, un-made, un-fabricated. If there were not that un-born, un-become, un-made, un-fabricated, there would not be the case that emancipation from the born, become, made, fabricated would be discerned. But precisely because there is an un-born, un-become, un-made, un-fabricated, emancipation from the born, become, made, fabricated is discerned. (Udana 8.1; PTS: viii.1; Nibbana Sutta).

Parinibbāna Udāna:

The Place Where the Sun don’t Shine:

• [Richard]: Demonstrably, the ‘Tried and True’ is the ‘tried and failed’: human intelligence in action is the acknowledgement that something which has not produced the goods, despite at least 3,000-5,000 years for it to work its wisdom in, is never going to deliver on its spurious promise and that it is high time to clear the work-bench and start afresh ... learn from those that have gone before and move on.

Although spirituality conveys the impression that it can bring about peace on earth a closer examination of the many and varied scriptures shows that peace on earth is not on its agenda. For just one example Mr. Gotama the Sakyan makes it crystal-clear that salvation is to be found in the place where the sun don’t shine. Viz.:

• [Mr. Gotama the Sakyan]: ‘There is that dimension where there is neither earth, nor water, nor fire, nor wind (...) neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support. This, just this, is the end of dukkha (suffering). (Udana 8.1; PTS: viii.1; Nibbana Sutta).

In short, the ‘Deathless’ (‘amata’) is a realm that has nothing to do with the physical whatsoever: ‘neither earth, nor water, nor fire, nor wind’ (no physical world); ‘neither this world nor the next world’ (no more rebirth); ‘neither earth, nor moon, nor sun’ (no solar system).

Vippayutta:

A state known as ‘vippayutta’ (dissociation) or complete object-estrangement. Viz.:

• [Mr. Gotama the Sakyan]: ‘There is that dimension where there is neither earth, nor water, nor fire, nor wind; (...) neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support. This, just this, is the end of dukkha. (Udana 8.1; PTS: viii.1; Nibbana Sutta).

In short it is a totally away-from-the-world non-experienceable realm in that it has nothing to do with the physical whatsoever: ‘neither earth, nor water, nor fire, nor wind’ (no physical world); ‘neither this world nor the next world’ (no more rebirth); ‘neither earth, nor moon, nor sun’ (no solar system).

Buddhism Footnotes:

I have already posted Mr. Gotama the Sakyan’s discourses:

• ‘The Satipatthana Sutta’ (MN 10; PTS: MN i.55) (MN 10; PTS: MN i.55; http://world.std.com/~metta/canon/majjhima/mn10.html). and:
• ‘The Mahasatipatthana Sutta’ (DN 22; PTS: DN ii.290) (http://world.std.com/~metta/canon/digha/dn22.html).

Apramana:

Apramana (Skt.) = Pali: Appamāṇa/Appamāna, (adj.): ‘without measure, immeasurable, endless, boundless, unlimited, unrestricted, all-permeating, incomparable’

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