Difference between revisions of "Anattā"
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'''[[anattā]]''': '[[not-self]]', [[non-ego]], [[egolessness]], [[impersonality]], | '''[[anattā]]''': '[[not-self]]', [[non-ego]], [[egolessness]], [[impersonality]], | ||
− | is the last of [[The Three Characteristics of Existence]] ([[Ti-lakkhana]], q.v.) The [[anattā]] [[Doctrine]] teaches that neither within the [[bodily]] and [[Mental]] [[Phenomena]] of [[existence]], nor outside of them, can be found anything that in the [[ultimate]] [[sense]] could be regarded as a [[self]]-[[existing]] real [[ego]]-entity, {{Wiki|soul}} or any other abiding [[substance]]. | + | is the last of [[The Three Characteristics of Existence]] ([[Ti-lakkhana]], q.v.) The [[anattā]] [[Doctrine]] teaches that neither within the [[bodily]] and [[Mental]] [[Phenomena]] of [[existence]], nor outside of them, can be found anything that in the [[ultimate]] [[sense]] could be regarded as a [[self]]-[[existing]] real [[ego]]-[[entity]], {{Wiki|soul}} or any other abiding [[substance]]. |
− | This is the central [[Doctrine]] of [[Buddhism]], without understanding which a real [[Knowledge]] of [[Buddhism]] is altogether impossible. It is the only really specific [[Buddhist]] [[Doctrine]], with which the entire Structure of the [[Buddhist]] [[teaching]] stands or falls. All the remaining [[Buddhist]] [[doctrines]] may, more or less, be found in other [[philosophic]] systems and [[religions]], but the [[anattā]]-[[Doctrine]] has been clearly and unreservedly taught only by [[ | + | This is the central [[Doctrine]] of [[Buddhism]], without [[understanding]] which a real [[Knowledge]] of [[Buddhism]] is altogether impossible. It is the only really specific [[Buddhist]] [[Doctrine]], with which the entire Structure of the [[Buddhist]] [[teaching]] stands or falls. All the remaining [[Buddhist]] [[doctrines]] may, more or less, be found in other [[philosophic]] systems and [[religions]], but the [[anattā]]-[[Doctrine]] has been clearly and unreservedly [[taught]] only by The [[Buddha]], wherefore The [[Buddha]] is known as the [[anattā-vādi]], or '[[Teacher of Impersonality]]'. |
− | Whosoever has not penetrated this [[impersonality]] of all [[existence]], and does not comprehend that in [[reality]] there [[exists]] only this continually [[self]]-consuming process of arising and passing [[bodily]] and [[Mental]] [[Phenomena]], and that there is no separate [[ego]]-entity within or without this process, he will not be able to understand [[Buddhism]], i.e. the [[teaching]] of the [[4 noble truths]] ([[Sacca]], q.v.), in the right [[Light]]. He will think that it is his [[ego]], his [[personality]], that [[experiences]] [[Suffering]], his [[personality]] that performs good and [[Evil]] [[actions]] and will be [[reborn]] according to these [[actions]], his [[personality]] that will enter into [[Nibbāna]], his [[personality]] that walks on [[ | + | Whosoever has not penetrated this [[impersonality]] of all [[existence]], and does not comprehend that in [[reality]] there [[exists]] only this continually [[self]]-consuming process of [[arising]] and passing [[bodily]] and [[Mental]] [[Phenomena]], and that there is no separate [[ego]]-[[entity]] within or without this process, he will not be [[able]] to understand [[Buddhism]], i.e. the [[teaching]] of the [[4 noble truths]] ([[Sacca]], q.v.), in the right [[Light]]. He will think that it is his [[ego]], his [[personality]], that [[experiences]] [[Suffering]], his [[personality]] that performs good and [[Evil]] [[actions]] and will be [[reborn]] according to these [[actions]], his [[personality]] that will enter into [[Nibbāna]], his [[personality]] that walks on The [[Eightfold Path]]. [[Thus]] it is said in Vis.M. XVI: |
"Mere [[Suffering]] [[exists]], no [[sufferer]] is found; | "Mere [[Suffering]] [[exists]], no [[sufferer]] is found; | ||
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The [[path]] is, but no traveler on it is seen." | The [[path]] is, but no traveler on it is seen." | ||
− | "Whosoever is not clear with regard to the conditionally arisen [[Phenomena]], and does not comprehend that all the [[actions]] are [[conditioned]] through [[Ignorance]], etc., he [[thinks]] that it is an [[ego]] that understands or does not understand, that acts or [[causes]] to act, that comes to [[existence]] at [[Rebirth]] .... that has the [[sense]]-[[impression]], that [[feels]], [[desires]], becomes attached, continues and at [[Rebirth]] again enters a new [[existence]]" (Vis.M. XVII. 117). | + | "Whosoever is not clear with regard to the conditionally arisen [[Phenomena]], and does not comprehend that all the [[actions]] are [[conditioned]] through [[Ignorance]], etc., he [[thinks]] that it is an [[ego]] that [[understands]] or does not understand, that acts or [[causes]] to act, that comes to [[existence]] at [[Rebirth]] .... that has the [[sense]]-[[impression]], that [[feels]], [[desires]], becomes [[attached]], continues and at [[Rebirth]] again enters a new [[existence]]" (Vis.M. XVII. 117). |
[[File:145-io.jpg|thumb|250px|]] | [[File:145-io.jpg|thumb|250px|]] | ||
− | While in the case of the first two characteristics it is stated that all [[formations]] ([[sabbe sankhārā]]) are [[impermanent]] and [[subject]] to [[Suffering]], the corresponding text for the third characteristic states that "[[all things are not-self]]" ([[sabbe dhammā anattā]]; M. 35, Dhp. 279). This is for emphasizing that the [[false view]] of an abiding [[self]] or [[substance]] is neither applicable to any '[[formation]] ' or [[conditioned]] [[Phenomenon]], nor to [[Nibbāna]], the [[Unconditioned Element]] ([[asankhatā Dhātu]]). | + | While in the case of the first two [[characteristics]] it is stated that all [[formations]] ([[sabbe sankhārā]]) are [[impermanent]] and [[subject]] to [[Suffering]], the corresponding text for the third [[characteristic]] states that "[[all things are not-self]]" ([[sabbe dhammā anattā]]; M. 35, Dhp. 279). This is for {{Wiki|emphasizing}} that the [[false view]] of an abiding [[self]] or [[substance]] is neither applicable to any '[[formation]] ' or [[conditioned]] [[Phenomenon]], nor to [[Nibbāna]], the [[Unconditioned Element]] ([[asankhatā Dhātu]]). |
− | The [[Anattā-lakkhana Sutta]], the '[[Discourse on the Characteristic of Not-self]]', was the second {{Wiki|discourse}} after [[Enlightenment]], preached by [[ | + | The [[Anattā-lakkhana Sutta]], the '[[Discourse on the Characteristic of Not-self]]', was the second {{Wiki|discourse}} after [[Enlightenment]], {{Wiki|preached}} by The [[Buddha]] to his first five [[disciples]], who after [[hearing]] it [[attained]] to [[perfect Holiness]] ([[arahatta]]). |
− | The [[contemplation of not-self]] ([[anattānupassanā]]) leads to the [[Emptiness]] [[Liberation]] ([[suññatā]]-[[Vimokkha]], s. [[Vimokkha]]). Herein the faculty of [[Wisdom]] (paññ[[Indriya]]) is [[outstanding]], and one who attains in that way the [[path]] of [[Stream-entry]] is called a [[Dhamma]]-{{Wiki|devotee}} ([[Dhammānusāri]]; s. [[Ariya-puggala]]); at the next two stages of [[sainthood]] he becomes a [[vision-attainer]] ([[ditthippatta]]); and at the highest stage, i.e. Holiness, he is called '[[liberated by Wisdom]]' ([[paññā-vimutta]]). | + | The [[contemplation of not-self]] ([[anattānupassanā]]) leads to the [[Emptiness]] [[Liberation]] ([[suññatā]]-[[Vimokkha]], s. [[Vimokkha]]). Herein the {{Wiki|faculty}} of [[Wisdom]] (paññ[[Indriya]]) is [[outstanding]], and one who attains in that way the [[path]] of [[Stream-entry]] is called a [[Dhamma]]-{{Wiki|devotee}} ([[Dhammānusāri]]; s. [[Ariya-puggala]]); at the next two stages of [[sainthood]] he becomes a [[vision-attainer]] ([[ditthippatta]]); and at the [[highest]] stage, i.e. Holiness, he is called '[[liberated by Wisdom]]' ([[paññā-vimutta]]). |
For further details, see [[Paramattha-Sacca]], [[paticca-samuppāda]], [[Khandha]], [[Ti-lakkhana]], [[Nāma-Rūpa]], [[patisandhi]]. | For further details, see [[Paramattha-Sacca]], [[paticca-samuppāda]], [[Khandha]], [[Ti-lakkhana]], [[Nāma-Rūpa]], [[patisandhi]]. | ||
− | Literature: [[Anattā-lakkhana Sutta]], [[Vinaya]] I, 13-14; S.22. 59; tr. in Three Cardinal Discourses of [[ | + | {{Wiki|Literature}}: [[Anattā-lakkhana Sutta]], [[Vinaya]] I, 13-14; S.22. 59; tr. in Three Cardinal [[Discourses]] of The [[Buddha]] ([[Wheel]] 17). - |
Another important text on [[Anattā]] is the {{Wiki|Discourse}} on the [[Snake]] Simile ([[Alagaddūpama Sutta]], M. 22; tr. in [[Wheel]] 48/49) . | Another important text on [[Anattā]] is the {{Wiki|Discourse}} on the [[Snake]] Simile ([[Alagaddūpama Sutta]], M. 22; tr. in [[Wheel]] 48/49) . | ||
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Other texts in "[[Path]]". - Further: [[Anattā]] and [[Nibbāna]], by [[Nyanaponika]] [[Thera]] ([[Wheel]] 11); | Other texts in "[[Path]]". - Further: [[Anattā]] and [[Nibbāna]], by [[Nyanaponika]] [[Thera]] ([[Wheel]] 11); | ||
− | The [[Truth]] of [[Anattā]], by Dr. G. P. Malalasekera ([[Wheel]] 94); | + | The [[Truth]] of [[Anattā]], by Dr. G. P. [[Malalasekera]] ([[Wheel]] 94); |
The Three Basic Facts of [[Existence]] III: [[Egolessness]] ([[Wheel]] 202/204) | The Three Basic Facts of [[Existence]] III: [[Egolessness]] ([[Wheel]] 202/204) | ||
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[http://www.palikanon.com/english/wtb/a/anatta.htm www.palikanon.com] | [http://www.palikanon.com/english/wtb/a/anatta.htm www.palikanon.com] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
− | + | {{PaliTerminology}} | |
− | [[Category: | + | [[Category:Self]] |
[[Category:Buddhist psychology]] | [[Category:Buddhist psychology]] |
Latest revision as of 23:54, 18 September 2014
anattā: 'not-self', non-ego, egolessness, impersonality,
is the last of The Three Characteristics of Existence (Ti-lakkhana, q.v.) The anattā Doctrine teaches that neither within the bodily and Mental Phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance.
This is the central Doctrine of Buddhism, without understanding which a real Knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist Doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattā-Doctrine has been clearly and unreservedly taught only by The Buddha, wherefore The Buddha is known as the anattā-vādi, or 'Teacher of Impersonality'.
Whosoever has not penetrated this impersonality of all existence, and does not comprehend that in reality there exists only this continually self-consuming process of arising and passing bodily and Mental Phenomena, and that there is no separate ego-entity within or without this process, he will not be able to understand Buddhism, i.e. the teaching of the 4 noble truths (Sacca, q.v.), in the right Light. He will think that it is his ego, his personality, that experiences Suffering, his personality that performs good and Evil actions and will be reborn according to these actions, his personality that will enter into Nibbāna, his personality that walks on The Eightfold Path. Thus it is said in Vis.M. XVI:
"Mere Suffering exists, no sufferer is found;
The deeds are, but no doer of the deeds is there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is seen."
"Whosoever is not clear with regard to the conditionally arisen Phenomena, and does not comprehend that all the actions are conditioned through Ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at Rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at Rebirth again enters a new existence" (Vis.M. XVII. 117).
While in the case of the first two characteristics it is stated that all formations (sabbe sankhārā) are impermanent and subject to Suffering, the corresponding text for the third characteristic states that "all things are not-self" (sabbe dhammā anattā; M. 35, Dhp. 279). This is for emphasizing that the false view of an abiding self or substance is neither applicable to any 'formation ' or conditioned Phenomenon, nor to Nibbāna, the Unconditioned Element (asankhatā Dhātu).
The Anattā-lakkhana Sutta, the 'Discourse on the Characteristic of Not-self', was the second discourse after Enlightenment, preached by The Buddha to his first five disciples, who after hearing it attained to perfect Holiness (arahatta).
The contemplation of not-self (anattānupassanā) leads to the Emptiness Liberation (suññatā-Vimokkha, s. Vimokkha). Herein the faculty of Wisdom (paññIndriya) is outstanding, and one who attains in that way the path of Stream-entry is called a Dhamma-devotee (Dhammānusāri; s. Ariya-puggala); at the next two stages of sainthood he becomes a vision-attainer (ditthippatta); and at the highest stage, i.e. Holiness, he is called 'liberated by Wisdom' (paññā-vimutta).
For further details, see Paramattha-Sacca, paticca-samuppāda, Khandha, Ti-lakkhana, Nāma-Rūpa, patisandhi.
Literature: Anattā-lakkhana Sutta, Vinaya I, 13-14; S.22. 59; tr. in Three Cardinal Discourses of The Buddha (Wheel 17). -
Another important text on Anattā is the Discourse on the Snake Simile (Alagaddūpama Sutta, M. 22; tr. in Wheel 48/49) .
Other texts in "Path". - Further: Anattā and Nibbāna, by Nyanaponika Thera (Wheel 11);
The Truth of Anattā, by Dr. G. P. Malalasekera (Wheel 94);
The Three Basic Facts of Existence III: Egolessness (Wheel 202/204)