Buddhist Spectrum
The Buddha teaching of Anatta (noself)
(Reply to 'Buddhism and the self' - CDN of 25.10.07)
J.C. Boange
The Buddha in His second sermon Anatta Lakhana Sutta delivered to the
five ascetics, considered the five aggregates comprising a being and
stated thus Translation of the Sutta by Dr. K.N.G. Mendis
Wheel Publication 268
The Buddha preaching, Nagarjunakonda, 3rd or 4th century A.D.
Worship of the Buddha, Amaravati, carved out of limestone.
Courtesy Frontline |
"Form O Monks, is not self, if form were self, then form would not
lead to affliction and it should obtain regarding form; May my form be
thus, may my form not be thus, and indeed, O Monks, since form is not
self, therefore form leads to affliction and it does not obtain
regarding form: May my form be thus, may my form not be thus: Similarly
the other four aggregates, feeling, perception, mental formations and
consciousness have been analysed and explained.
Further analyzing, the Buddha proceeds thus: "What do you think of
this, O monk? Is form permanent or impermanent? "Impermanent, O Lord" -
"Now, that which is impermanent, is it unsatisfactory or satisfactory?"
- Unsatisfactory, O Lord." Now, that which is impermanent,
unsatisfactory, subject to change, is it proper to regard that as: "This
is mine, this I am, this is my self? 'Indeed, not that, O Lord".
Then the Buddha proceeds to the conclusion. "Therefore, surely O
monks, whatever form, past, future or present, present, internal or
external, coarse or fine, low or lofty, far or near, all that form must
be regarded with proper wisdom, according to reality, thus, "This is not
mine, this I am not this is not myself".
From this Sutta, the characteristic of a self, if there were to be
one, according to the Buddha, would have to self-mastery, permanency and
of a satisfactory nature, failing which a self cannot be said to exist.
Therefore, since the Buddha expounded the nature of reality, what he
could not identity with his supermundane wisdom, he was not prepared to
speculate and avert just because such views were prevalent during His
time.
The Buddha in His very first sermon declared "To me monks, regarding
these previously unheard of things, vision arose, knowledge arose,
wisdom arose, understanding arose, light arose".
Translation of Bhikkhu Anandajothi.
Those previously unheard of things mainly refer to dependent arising.
(Paticca Samuppada) which gives Buddhism its unique character, as it
explains the world sans a self or soul.
Therefore endeavouring to impute a theory of self to the Buddha's
teaching, without analysing the very Sutta dealing with the subject is
like seeking to stage 'Hamlet' without the Prince of Denmark.
This position has been reiterated in several Suttas e.g.: Rahula
Samyutta, Cula Sunnata Sutta, the Dhatuvibhanga Sutta, the
Mahatanhasankhaya Sutta, the discourse with Susima in the Nidana Vagga.
The Diyatanupassana Sutta, contains this stanza.
"Behold this world with all its godsFancying a self where naught
exists.
Entering into name - and form
It builds the conceit: This is the Truth"
Translation of Bhikkhu Nanananda In the Magic of the Mind.
This was the question of Mogaharaja in the Parayana Translation of
Ven. Hamallawa Saddhatissa
"What is the best way for a person to regard the world so that the
King of Death won't see Him?
The Master replied.
"If you are always aware, Mogharaja, you will look at the world and
see its emptiness. If you give up looking at yourself as a soul (As a
fixed and special identity), then you will have given yourself a way to
go beyond death. Look at the world like this and the king of death will
not see you".
This statement proclaims the emptiness of the world (Anatta) and is
no proposition that a soul exists in any form.
The silence of the Buddha to Yaccagotta has been explained by the All
Enlightened Buddha Himself and what greater wisdom have mere
philosophers, theorists, worldlings or even Ariyas to stand in judgement
over that? It is only those who have developed serenity and insight that
have the capacity to understand the teaching; leaving alone standing in
judgment.
If one approaches the Buddha's teaching with a preconceived notion of
a self or soul, it could be possible to import the idea of a soul or
self into some word, phrase or sentence, though totally alien to
Theravada Buddhism, through self delusion.
Therefore one has to approach the teaching with an absolutely open
mind, free of any pre-conceived notions, derived from or expounded in
any other doctrine, philosophy or the like, and explore the nature of
the five aggregates of existence in the light of the four noble truths.
If not one will get bogged down in the quagmire of mere views and
philosophies and end up at square one or lost in the thicket of views,
far removed from reality.
On the question who experiences, the answer would depend on the
position whether the Arhant is living or has attained Parinibbana. i.e.
Sopadisesa or Anupadisesa. The Sopadisesa who is going through His final
journey will experience the bliss of Nibbana resulting from the
extinction of the fires of lust, hatred and delusion and will attain
cessation.
On Parinibbana and would thereafter not arise in any sphere or would
not go through any experience thereafter.
Meditation on voidness (sunnata)
Dr. Bhikkhu Bodhipala, Tamil Nadu Theological
Seminary
When we have a general look at the sky we wrongly presume that the
entire cosmos is filled with varieties of celestial objects like sun,
moon, planets, nebula, milky ways and finally galaxies. But actually if
we can remove the light rays and waves this cosmos is a vacuum. Even
inside of an atom, you may observe more space than substances.
If we analogically take the nucleus of an atom to the size of
"foot-ball", the first orbit, which according to atomic formula
possessing two electrons will be at 20km away from the nucleus.
Likewise the other orbits of an atom also maintain certain distance
between the other orbits. Whether it is nucleus or electrons or any
other sub-atomic particles like our solar system, they hover in the
space and making an illusory precinct.
Buddhist scholars from the time immemorial held their explanation
related to atom. Prof. Y. Karunadasa in his famous work "Buddhist
Analysis of Matter" has clearly explained that there is a space between
two atoms.
He further scientifically proves that if there is no gap between two
atoms, the process of slicing or breaking or sawing the metal bars would
not be possible. Like this all the objects irrespective of their size
maintain certain gap of intervening space.
The Buddha in his various discourses discusses this "voidness"
elaborately and exhorts his disciples to ponder over the voidness for
deep concentration.
The Buddha says "Ananda so now too I often abide in voidness". If one
focuses the mind upon voidness the door to further jhanic experiences
opens.
The terms immeasurable nothingness, voidness, and singleness,
signless these are nothing but physical derivation of concept of "Nibbana".
The Buddha advises Ven. Anand."
Therefore, you should train thus: "we will enter upon and abide in
pure, supreme, unsurpassed voidness". (MAJ:121-13). The Buddha
continues. (MAJ: 122-7), "Therefore Ananda if a bhikkhu should steady
his mind internally quiet it, bring it to singleness and concentrate
it". Once the Buddha asked Ven. Sariputta "Sariputta your faculties are
clear.
The colour of skin is pure and bright. What abiding you often in now,
Sariputta? Ven. Sariputta answered thus "Now Venerable Sir, I often
abide in voidness".
Bhikkhuni Dhammadinna said to Visakha "Lady when a Bhikkhu is
emerging from the attainment of the cessation of perception and feeling
how many contact touch him? Dhammadinna continues "Friend Visakha when a
bhikkhu has emerged from the attainment of the cessation of perception
and feeling three kinds of contact touch him: namely contact of
voidness, signless contact and finally desirless contact.
The readers have to be aware of the meaning singleness and
signlessness. The later has no any sign that means voidness is a mental
state not a physical quality.
That is why the Buddha taught his disciples to contemplate on
voidness, because voidness is a non-qualifying entity and at the same
time it has the characteristic of "singleness" and "signlessness".
The Buddha says (MAJ 43-30) "Friend, the immeasurable deliverance of
mind, the deliverance of mind through nothingness, the deliverance of
the mind through voidness" The Buddha further explains that (MAJ 43-33)
"And what, friend is the deliverance of mind, through voidness? "Here a
bhikkhu .....reflects thus: "This void of self or of mind through
voidness".
The Buddha further explains the results of such practices.(MAJ 43-35)
"Now that unshakable deliverance of mind is void of lust, void of hate
and void of delusion.
This is called in Pali "Sunnata cetovimutti" with insight into the
voidness of selfhood in persons and in the things". Void cannot be made
with sophisticated scientific instruments as long as light rays are
prevailing in the cosmos.
Modern scientific vacuum pump can suck out dust and air but it cannot
remove ether and light rays by any means. Hence a clear understanding of
voidness itself is a good concentration, eventually leading a
practitioner to the higher spiritual experiences.
Ven. Bodhi Dharma of Kanchipura (Vth C.AD) used to meditate a well
white washed wall sitting before the wall and just meditating on the "whiteness"of
the wall.
He practised this concentration for fifteen years. He founded Zen
Buddhism in China. If voidness cannot be conceived for the beginners
this practice will help them for conceiving the idea of voidness, which
is singleness and signlessness.
Twelve causes of the downfall of Man
On one occasion the blessed one was living near Sarathi at Jetavana
at Anathapindika's monastery. When the night was far advance, a certain
deity, whose surpassing radiance illuminated the whole of Jetavana, came
to the presence of the Blessed One, respectfully saluted him, and stood
beside him standing thus he addressed the blessed on in verse.
About the declining man we question thee, Gotama. We have come to ask
the blessed one; what is the cause of his downfall?
Easily known is the progressive one, easily known is the declining
one. The lover of the Dhamma prospers. The hater of the Dhamma declines.
We understand this as explained (by thee) this is the first cause of
downfall. Tell us the second, O Blessed one, what is the cause of
downfall?
The vicious are dear to him, he likes not the virtues; he approves
the teachings of the ill-natured - This is the cause of his downfall. We
understand this as explained by thee. This is the second cause of his
downfall.
We understand this as explained by thee. This is the second cause of
his downfall, Tell us the third, O, Blessed one, what is the cause of
his downfall.
The man who is fond of sleep and company, inactive and lazy, and
manifesting anger - This is the cause of his downfall.
We understand this as explained by thee. This is the Third Cause of
his downfall. Tell us the fourth, O Blessed one. What is the cause of
his downfall?
Whoever being affluent, does not support his matter and father who
are old, and past their prime.
This is the cause of his downfall. We understand this as explained by
thee; This is the fourth cause of his downfall. Tell us the fifth O,
Blessed one. What is the cause of his downfall?
Whoever by falsehood deceives either a Brahmana or a holy man, or any
other mendicant - This is the cause of his downfall. We understand this
as explained by thee; This is the fifth cause of his downfall. Tell us
the sixth O,Blessed one. What is the cause of his downfall?
The person who is possessed of much wealth, who has gold, and who has
an abundance of food, but enjoys his delicacies all by himself this is
the cause of his downfall.
We understand this as explained by thee O, Blessed one. What is the
cause of his downfall. Tell us the seventh.
The man who is addicted to women (given to a life of debauchery is a
drunkard, a gambler, and a squanderer of his earnings. This is the cause
of his downfall.
We understand this as explained by thee. This is the eighth cause of
his downfall. Tell, us the ninth O, Blessed one. What is the cause of
his downfall?
Not satisfied with one's own wines, he is seen among the whores and
the wives of others. This is the cause of his downfall.
We understand this as explained by thee; This is the ninth cause of
his downfall. Tell us the tenth, O,Blessed one, what is the cause of his
downfall?
A person past his youth takes as wife, a girl in her teens, and
sleeps not being jealous of her. This is the cause of his downfall.
We understand this as explained by thee; This is the tenth cause of
his downfall. Tell us the eleventh O,Blessed one. What is the cause of
his downfall.
He who places in authority a woman given to drink and squandering, or
a man of similar nature. This is the cause of his downfall.
We understand this as explained by thee this is the eleventh cause of
his downfall. Tell us the twelfth, O,Blessed one. What is the cause of
his downfall?
He who having but little possession but great ambition (greed), is of
warrior birth and aspires selfishly to (an unattainable) sovereignty.
This is the cause of his downfall.
Fully realizing these (Twelve) causes of downfall in the world, the
sage endowed with ariyan insight, shares a realm of security (Nibbana).
Prepared by B.N.B. Pethiyagoda, |