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14-September-2008 12:50:20 - Anatta Part of a series on Buddhism Portal of Buddhism History Timeline - Buddhist councils Major Figures Gautama Buddha Disciples · Later Buddhists Concepts Four Noble Truths Noble Eightfold Path Karma - Nirvana Three marks of existence Skandha · Cosmology Samsara · Rebirth · Dharma Dependent Origination Practices and Attainment Buddhahood · Bodhisattva Four Stages of Enlightenment PÄ?ramitÄ?s · Mation · Laity Precepts · Three Jewels Countries and Regions Bhutan · Cambodia · China India · Indonesia · Japan Korea · Laos · Malaysia Mongolia · Burma · Nepal Russia · Singapore · Sri Lanka Thailand · Tibet · Vietnam Western countries Schools TheravÄ?da · MahÄ?yÄ?na VajrayÄ?na Early and Pre-sectarian Texts Pali Canon · Tibetan Canon Chinese Canon Related topics Comparative Studies Cultural elements This box: view talk In Buddhist philosophy, anatta PÄ?li or anÄ?tman Sanskrit refers to the notion of non-self or absence of separate self.1 One scholar describes it as meaning non-selfhood, the absence of limiting self-identity in people and things.2 In the Nikayas it is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both the idea there is a self and the idea there is not a self as ontological views that bind one to suffering.3 An agglomeration of constantly changing physical and mental constituents skandhas is thoroughly analyzed and stated not to comprise a self. The concept of anatta has, from early times, been controversial amongst Buddhists and non-Buddhists alike and remains so to this day.4 In the Pali suttas and the related Ä?gamas referred to collectively below as the nikayas the Buddha repeatedly emphasizes not only that the five skandhas of living being are not-self, but that clinging to them as if they were an immutable self or soul Ä?tman gives rise to unhappiness. Another understanding of anatta as attributed to the Buddha in the Mahayana Tathagatagarbha scriptures insists that the five skandhas impermanent constituent elements of the mundane body and mind of each being are indeed not the self, since they inevitably mutate, but that, in contrast, the eternal buddha nature within each being is the supramundane true self- although this realisation is only fully gained on reaching awakening bodhi. The tathagatagarbha/Buddha nature does not represent a substantial self atman; rather, it is a positive language expression of sunyata emptiness and represents the potentiality to realize Buddhahood through Buddhist practices.5 Anatta, along with dukkha suffering/unease and anicca impermanence, is one of the three dharma seals, which, according to Buddhism, characterise all phenomena. Contents 1 Anatta in the Nikayas 1.1 Nibbana and anatta 2 Interpretive problems 3 Dependent Origination 4 Theravada Buddhism and anatta 5 Anatta in the Tathagatagarbha Sutras 6 AnÄ?tman in other Indian traditions 7 Relationship to secular philosophy 8 See also 9 Notes 10 Bibliography 11 External links Anatta in the Nikayas The Buddhist term anatta PÄ?li or anÄ?tman Sanskrit is used in the suttas both as a noun and as a predicative adjective to denote that phenomena are not, or are without, the soul, to describe any and all composite, consubstantial, phenomenal and temporal things, from the macrocosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent. Anatta in sutra is often used in conjunction with the terms dukkha imperfection and anicca impermanence, and all three terms are often used in triplet in making a blanket statement as regards any and all compounded phenomena. All these aggregates are anicca, dukkha and anatta. Anatta refers to the absence of a permanent soul pertaining to any one of the psycho-physical namo-rupa attributes, or Khandhas skandhas, aggregates. In Samyutta Nikaya SN 4.400, Gautama Buddha was asked if there was no soul natthatta6, which it is conventionally considered to be equivalent to Nihilism ucchedavada. The Buddha himself has said: Both formerly and now, I've never been a nihilist vinayika, never been one who teaches the annihilation of a being, rather taught only the source of suffering, and its ending 7 Common throughout Buddhist sutra is the denial of psycho-physical attributes of the mere empirical self to be the soul, or confused with same. The Buddhist paradigm as regards phenomena is Na me so atta this/these are not my soul, nearly the most common utterance of Gautama Buddha in the Nikayas. Logically so, according to the philosophical premise of the Buddha, the initiate to Buddhism who is to be shown the way to Immortality amata 8, wherein liberation of the mind cittavimutta is effectuated through the expansion of wisdom and the mative practices of sati and samadhi, must first be educated away from his former ignorance-based avijja materialistic or eternalistic proclivities in that he saw any of these forms, feelings, or this body, to be my self, to be that which I am by nature. The one scriptural passage where Gautama is asked by a layperson what the meaning of anatta is as follows: Samyutta Nikaya At one time in Savatthi, the venerable Radha seated himself and asked of the Blessed Lord Buddha: Anatta, anatta I hear said venerable. What pray tell does Anatta mean? Just this, Radha, form is not the soul anatta, sensations are not the soul anatta, perceptions are not the soul anatta, assemblages are not the soul anatta, consciousness is not the soul anatta. Seeing thusly, this is the end of birth, the Brahman life has been fulfilled, what must be done has been done.9 The nikayas state that certain things 5 aggregates, with which the unlearned man identifies himself, do not constitute a personal essence and that is why one should grow disgusted with them, become detached from them and be liberated. In fact, according to the Buddha's statement in Khandha Samyutta 47, all thoughts about self are necessarily, whether the thinker is aware of it or not, thoughts about the five aggregates or one of them.10 Whatever form, feelings, perceptions, experiences, or consciousness there is the five aggregates, these he sees to be without permanence, as suffering, as ill, as a plague, a boil, a sting, a pain, an affliction, as foreign, as otherness, as empty suññato, as Selfless anattato. So he turns his mind away from these and gathers his mind/will within the realm of Immortality amataya dhatuya. This is tranquility; this is that which is most excellent! 11 Nibbana and anatta Two characteristics of nibbana are permanence and an absence of suffering. The relationship between nibbana and the anatta is a different matter. Walpola Rahula shows that the early attempts of Western scholars to find the atman doctrine in the Pali canon are a result of mistranslations of the original Pali.12 Rahula further says, though, that in declaring all dhammas are anatta, the Buddha included even nirvana in his blanket statement that all things are not-self; his interpretation also hinges on interpreting the word sankhara in a wider than usual sense.13 However, Thanissaro Bhikkhu and others find that the word dhamma is used only for objects of mental consciousness. While there are passages that describe nibbana as an object of consciousness such as AN 9.36, this applies only up to the level of non-returning. For the arahant, however, it is directly known without mediation of the mental consciousness factor in dependent co-arising, and is the transcending of all dhammas. In SN V.6, for one example, the Buddha calls the attainment of the goal the transcending of all dhammas; thus nibbana cannot be included as a dhamma in this context.14 15 In fact, the teaching all dhammas are not-self applies directly to those who experience nibbana without finality. The statement reminds the mator that he or she should not regard the deathless with any form of clinging at all.16 This analysis shows that the Buddha did not negate nibbana - as directly experienced by an arahant - as self, but not that he implied that it is self.17 In fact, a statement by the Buddha that nibbana is atta or that it is anatta is nowhere to be found it the Canon, and both statements regarding nibbana from the perspective of the arahant are inconsistent with statements he did make.18 The self/not-self dichotomy simply is not applicable there. As AN 4.174 states, to even ask if there is anything remaining or not remaining or both, or neither after the complete realization of unconditioned consciousness is to differentiate what is by nature undifferentiated or to complicate the uncomplicated.19 The range of differentiation goes only as far as the All: The Blessed One said, 'What is the All? Simply the eye and forms, ear and sounds, nose and aromas, tongue and flavors, body and tactile sensations, intellect and ideas. This, monks, is called the All. Anyone who would say, Repudiating this All, I will describe another, if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range.20 Perceptions of self or not-self, which would count as differentiation, would not apply beyond the All.21 Thus someone who is not liberated should not cling to any object of the six sense spheres, including nirvana if it has been tasted but not fully realized, as a permanent self, and for a liberated individual who has gone beyond experiencing nirvana as an object, ideas of self and non-self do not apply.22 As one scholar has written, If one would characterize the forms of mysticism found in the Pali discourses, it is none of the nature-, God-, or soul-mysticism of F.C. Happold. Though nearest to the latter, it goes beyond any ideas of 'soul' in the sense of immortal 'self' and is better styled 'consciousness-mysticism.'23 See also: Nibbana#Luminous consciousness Interpretive problems Students of Buddhism often encounter an intellectual quandary with the teaching in that the concept of anatta and the doctrine of rebirth seem to be mutually exclusive. If there is no self, no abiding essence of the person, it is unclear what it is that is reborn. The Buddha discussed this in a conversation with a Brahmin named Kutadanta.citation needed There have been a number of attempts by various schools of Buddhism to make explicit how it is that rebirth occurs. The more orthodox schools claim that certain of the dispositions or psychological constituents have repercussions that extend beyond an individual life to the next. More innovative solutions include the introduction of a Pudgala, a person, which functions comparably to the atman in the rebirth process and in karmic agency, but is regarded by its advocates as not falling prey to the metaphysical substantialism of the atman. Others seek a proxy not for the atman but for Brahman, the Indian monistic ideal that functions as an atman for the whole of creation, and is in itself thus rejected by anatta. Such a solution is the Consciousness-only teaching of the Yogacara school attempt to explain the seeming paradox: at death the body mind disintegrates, but if the disintegrating mind contains any remaining traces of karma, it will cause the continuity of the consciousness to bounce back an arising mind to an awaiting being i.e. a fetus developing the ability to harbor consciousness. Some Buddhists take the position that the basic problem of explaining how I can die and be reborn is, philosophically speaking, no more problematic than how I can be the same person I was a few moments ago. There is no more or less ultimacy, for Buddhists, between the identity I have with my self of two minutes ago and the identity I have with the self of two lives ago. Dependent Origination Main article: pratitya-samutpada Buddhism teaches that all empirical life is impermanent and in a constant state of flux, and that any entity that exists does so only in dependence on the conditions of its arising, which are non-eternal. Therefore, any Self-concept attanuditthi sense one might have of an abiding Self or a soul is regarded as a misapprehension; since the conceptualization of the Self or soul is just that, and not an ontological apprehension of same. Much of modern Buddhism holds that the notion of an abiding self is one of the main causes of human conflict, and that by realizing the nonexistence of our perceived self, 'we' may go beyond 'our' mundane desires. Reference to 'oneself' or 'I' or 'me' for Buddhists is used merely conventionally. That the denial of the empirical person or self This person so-and-so, Bob, Sue, etc. in Buddhism is not in question; that self goes to the grave24 Rather than directing his listeners to discover Atman as did the writers of the Upanishads, the Buddha taught that all clinging to concepts and ideas of a self are faulty and based on ignorance. The five aggregates of form, feelings, perceptions, mental fabrications and consciousness were described as especially misleading, since they form the basis for an individual's clinging or aversion. He taught that once a monk renounces his clinging for all the five aggregates, through mative insight, he realizes the bliss of non-clinging, and abides in wisdom. The Buddha clearly stated that all five aggregates are impermanent, just as the burning flame is inconstant in one sense, and that knowledge or wisdom is all that remains, just as the only thing constant about a flame is its fuel, or purpose. Controversially, there has been and continues to be a minority of Mahayana Buddhists who understand the Buddhist doctrine of non-Self anatta/anatman as relating solely to the ephemeral elements the five skandhas of the being and not to the hidden and undying Buddha-Principle Buddha-nature taught by the Mahayana Buddha to exist within the depths of each person's mind see section on Anatta in the Tathagatagarbha Sutras below. Theravada Buddhism and anatta According to Theravada the Buddha chose not to assume the existence of an eternal self or soul atman, although, as found in sources, from the Pali Canon he would refer to the existence of a conventional self-subject to conditional phenomena and responsible, in the causal-moral sense, for karma. The Buddha was silent to the questions of the paribbajako wandering ascetic Vacchagotta of Is there a self? or Is there not a self? SN.5:44,10 because this was an antinomy-based question which The Buddha always rejected is it, is it not, is it both, is it neither. When Ananda later asked about his silence, the Buddha said that to affirm or deny the existence of an eternal self would have sided with sectarian theories and have disturbed Vacchagotta even more. The Buddha's teachings were directed to the principles of causality; not in a negative, nihilistic way of non-reality, but rather by showing why it is and how to see it integrated positively in the causal relationships of the mental-physical factors of the experience of life. Causal relationships were detailed in the Buddha's analysis of dependent origination and idappaccayata lit. This is founded on that. All processes are impermanent ... All processes are afflicted ... All phenomena are not 'Self'; when this is seen with knowledge, one is freed from the illusion of affliction. This is the pathway to purity. - Dhp. 20. 277 - 279 This analysis is applied to knowing the interplay of senses within the mental-physical factors just as they are. It is a careful analysis of these realities in terms of their changefulness, instability or un-satisfactoriness and that these lack inherent personal identification. And this leads to wisdom prajña, pañña, cessation of craving nirodha, and to liberation nirvana of the will/mind citta. This empirical namo-rupic person is actually nothing more than an evolution of natural elements and latent tendencies of consciousness, held together by a thread of memory running through an ever-changing experience of reality. Therefore the goal of the Buddhist contemplative is to develop freedom of the will/mind citta from entanglement with things as they seem; through the delusions of desire and consequential self-identity with events, resultant fear, aversion and projected hopes-to awaken to things as they are; coming home to a natural understanding of reality with ones given abilities at work in an ever changing evolution of experience. The mind citta is cleansed of the five skhandhas pañcakkhandha Nettippakarana 44 Anatta in the Tathagatagarbha Sutras According to some scholars, the tathagatagarbha/Buddha nature discussed in some Mahayana sutras does not represent a substantial self atman; rather, it is a positive language and expression of sunyata emptiness and represents the potentiality to realize Buddhahood through Buddhist practices.25 It may be based26 on ideas in the Pali canon such as the following from the Anguttara Nikaya: Luminous, monks, is the mind. And it is defiled by incoming defilements. Luminous, monks, is the mind. And it is freed from incoming defilements.27 In the Tathagatagarbha Sutra, the Buddha is potrayed telling of how, with his buddha-eye, he can actually see this hidden jewel within each and every being: hidden within the kleÅ›as mental contaminants of greed, desire, anger, and stupidity, there is seated augustly and unmovingly the Tathagata's Buddha's wisdom, the Tathagata's vision, and the Tathagata's body ... all beings, though they find themselves with all sorts of kleÅ›as, have a tathagatagarbha that is eternally unsullied, and replete with virtues no different from my own.28 As the Buddha is portrayed as proclaiming in the Mahaparinirvana Sutra; Good son, there are three ways of having: first, to have in the future, Secondly, to have at present, and thirdly, to have in the past. All sentient beings will have in future ages the most perfect enlightenment, i.e., the Buddha nature. All sentient beings have at present bonds of defilements, and do not now possess the thirty-two marks and eighty noble characteristics of the Buddha. All sentient beings had in past ages deeds leading to the elimination of defilements and so can now perceive the Buddha nature as their future goal. For such reasons, I always proclaim that all sentient beings have the Buddha nature.29 Moreover, the Buddhist tantric scripture entitled Chanting the Names of Mañjusri MañjuÅ›rÄ«-nÄ?ma-saá¹…gÄ«ti, as quoted by the great Tibetan Buddhist master, Dolpopa, repeatedly exalts not the non-Self but the Self and applies the following terms to it30: the pervasive Lord vibhu Buddha-Self the beginningless Self anÄ?di-Ä?tman the Self of Thusness tathatÄ?-Ä?tman the Self of primordial purity Å›uddha-Ä?tman the Source of all the Self pervading all the Single Self eka-Ä?tman the Diamond Self vajra-Ä?tman the Solid Self Ghana-Ä?tman the Holy, Immovable Self the Supreme Self Thus, the non-Self doctrine receives a fresh presentation in the Tathagatagarbha sutras and in certain tantric texts as a merely partial, incomplete truth rather than as an absolute verity. AnÄ?tman in other Indian traditions This article or section may contain original research or unverified claims. Please improve the article by adding references. June 2008 The term anatman is found not only in Buddhist sutras, but also in the writings of Shankara, the founder of Advaita Vedanta. Anatman is a common via negativa neti neti, not this, not that teaching method, wherein nothing affirmative can be said of what is beyond speculation, beyond words, and concepts thereby eliminating all positive characteristics that might be thought to apply to the soul, or be attributed to it. In this thinking, the Subjective ontological Self-Nature svabhava can never be known objectively, but only through the denial of all things which it the Soul is not. Relationship to secular philosophy David Hume's bundle theory of the self is in some ways similar to the Buddhist view, as is Derek Parfit's reductionist account. Parfit devotes a small appendix in his book Reasons and Persons to showing that Buddha would have agreed with his account.31 See also atman Buddhism skandhas anicca dukkha Tathagatagarbha Mahaparinirvana Sutra Notes ^ Authorization required ^ Rawson 1991: p.11 ^ Thanissaro Bhikkhu, The Not-Self Strategy. See Point 3, 1. The Canon quote Thanissaro Bhikkhu draws attention to is the Sabbasava Sutta, 2. ^ see, e.g., Perez-Remon, Self and Non-Self in Early Buddhism, Mouton, 1980 ^ Heng-Ching Shih, The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata.' http://zencomp.com/greatwisdom/ebud/ebdha191.htm. ^ SN 4.400 PTS ^ MN 1.140 PTS ^ MN 2.265, SN 5.9 PTS ^ MN 3.196 PTS ^ Nanavira Thera, Nibbana and Anatta. 3. ^ MN 1.436 PTS ^ Walpola Rahula, What the Buddha taught. Grove Press, 1974, pages 59-64. ^ Walpola Rahula, What the Buddha taught. Grove Press, 1974, page 57. He indicated this about the sankhara translation himself. ^ Thanissaro Bhikkhu's commentary to the Brahma-nimantantika Sutta, 4. ^ Nanavira Thera, Nibbana and anatta, 5. ^ Thanissaro Bhikkhu, The Not-Self Strategy. See note 2, 6. ^ Thanissaro Bhikkhu's commentary to the Sabba Sutta, 7. ^ Nanavira Thera, Nibbana and Anatta, 8. ^ Thanissaro Bhikkhu, 9. ^ Sabba Sutta, see also Kotthita Sutta: 10. ^ Thanissaro Bhikkhu's commentary to the Sabba Sutta. ^ Thanissaro Bhikkhu. 11, 12. ^ Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, page 100. ^ Udana ^ Heng-Ching Shih, The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata.' http://zencomp.com/greatwisdom/ebud/ebdha191.htm. ^ Heng-Ching Shih, The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata.' http://zencomp.com/greatwisdom/ebud/ebdha191.htm. ^ See 13. ^ Lopez, 1995, p.96 ^ Heng-Ching Shih, The Significance Of 'Tathagatagarbha' -- A Positive Expression Of 'Sunyata.' http://zencomp.com/greatwisdom/ebud/ebdha191.htm. ^ cf. Mountain Doctrine: Tibet's Fundamental Treatise on Other-Emptiness and the Buddha-Matrix, Snow Lion, NY, 2006, tr. by Jeffrey Hopkins, pp.279-294 ^ Derek Parfit: Reasons and Persons, Appendix J, also see chapter 12 section 92. Bibliography Doctrine of the Buddha, George Grimm Self and Non-Self in Early Buddhism, Perez-Remon, Mouton, 1980 Lama, Dalai 1997. Healing Anger: The Power of Patience from a Buddhist Perspective. Translated by Geshe Thupten Jinpa. Snow Lion Publications. Source: 14 accessed: Sunday March 25, 2007 External links Anatta: Non-Self Audio discussion of Anatta from Buddhist Society of Western Australia. Nirvana Sutra English translation of the Nirvana Sutra by Kosho Yamamoto. 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