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Essay Topic: Analysis The Doctrine of Not-Self (Anattà) by Theravada
Essay Topic: Analysis The Doctrine of Not-Self (Anattà) by Theravada
Introduction
In the Buddha's teachings, the concept of Not-self (anatt) is the most difficult to understand, for
more than 40 years teaching people how to escape suffer, the Buddha never once produced a
positive definition of the term att (self) and from which anatt (not-self) is derived, he always
keeps silent on the meaning of this. As the result, a lot of arguments happened around the meaning
of self and Not- self. Some scholars consider it is the central teachings of Buddhism, and come to
the conclusion that "fully perceiving the nature of the self" is one way to define enlightenment.
Once freed of this delusion, the individual may enjoy the bliss of Nirvana, however, some other
scholars have other contradict opinions, Peter Morrel claimed that compassion can be viewed as
more central than anatt, because good deeds eventually lead one into better and better lives with
increasing contact with higher beings and clearer understanding of the doctrine (dharma).
Compassion could very easily be posited, therefore, as the fundamental basis of all Buddhist
teachings.1
Whatever, everybody acknowledges one thing that Not-self (anatt) is one of base concepts in
Buddhism, this doctrine has provided a new aspect of humanity and established for the spirit system
without soul. It can say that Not-self (anatt) is the most unique doctrine in mankind religious
history. Not-self also is one component in and can not separate from Three Characteristic marks
(tilakkhaa)- Suffer, Impermanence, No-self, its meaning is no independent or single existence,
every existences depend on conditions, so it relates to Dependent Arising doctrine
(prattyasamutpda).
So, talking about Not-self is mentioning to Dependent Arising, to Impermanence and to Suffer, the
Buddha taught to Ratthapla: Whatever is impermanent is suffering (yad aniccam tam dukkham);
whatever is suffering is anatta (yam dukkham tad anatta)" 2.
Not-self from early Buddhism is also relating with eternalism and nihilism, people always wants to
prolong the life forever, therefore, they create soul and hope that the soul still exists after death
(eternalism), people who support for materialism think in different way, they lay down the death is
the end (nihilism). Buddha suggested people to avoid two above extreme attitudes and carry out the
Middle way which lead people to escape the life cycle (sasra).
During the development of Buddhism history, Not-self concept has been changed and developed by
Buddhist sections and Mahayana with Emptiness (Sunyata), Wisdom Emptiness (Pa Sunyata),
True emptiness and Wonderful existence doctrines , however this writing is only mention all the
aspects of No-self concept under Theravada Buddhism.
In this paper, the writer uses indirect analyzing method to describe the meaning of Not-self (anatt),
all the relating aspects of Not-self concepts according to Theravada would be presented.
independent self." The prefix A in anatt and Nir in nir-tman bear the negative meaning (Not). It
rejects the self with exists and no change forever.
No and Not have very different meaning, No means never existence, Not means denial
something. The translation here should be Not instead of No.
The idea of there being no self doesn't match with the doctrine of kamma and rebirth: If there is no
self, who takes the results of kamma (Volitional actions) and takes rebirth? If there's no self, what's
the purpose of a spiritual life?
Looking at the Buddhist history in India, not all the Buddhist sections agree with not-self concept
from Theravada tradition, such as Vtsputrya claimed that there is the self called Pudgala. This
school considers if there is no self, how people can trace back all the past memories? There must be
a self being the both Doer and Recipient, then the relationship between the action and reaction of
the act can be explained and understood.
The writer of this paper also agrees that the translation of Not self of the term anatt is more
reasonable than No-self. And believe that what people call the self is not real self, it is the
temporary self can be changed from life to life, not immortal self as Monotheism described. Even
Edward Conze in Buddhist Scriptures translated the term anatt to be Not self3
The following paragraphs will be mentioned all relating aspects of Not- self doctrine.
Edward Conze, Buddhist Scriptures, USA Penguin, 1971 page 147 ( The doctrine of Not-Self)
Y. Karudanasa, The Buddhist doctrine of Non-self and the problem of over- self, Middle Way (Volume 69:2 p.107)
Aug 1994
5
Yuan Chin Lee, The direct approach to Buddhadharma, Buddha Educational foundation -Taiwan 1995 page 35
4
AN 10:92
K.Sri Dhammanada, How to live without fear and worry, BMS Publications Malaysia page 34
8
Dr. Wapola Rahula, What the Buddha taught, Grove Press Inc. 1962, page 25
7
constantly changing physical and mental constituents known as "khandhas" ('aggregates', 'heaps').
The Buddha repeatedly emphasized 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 (tman) gives rise to
unsatisfactoriness (dukkha)9
He explains: the five aggregates, monks, are anicca, impermanent; whatever is impermanent, that is
dukkha- unsatisfactory; whatever is dukkha, that is without atta, self. What is without self, that is
not mine, that I am not, that is not my self. Thus should it be seen by perfect wisdom as it really is.
Who sees by perfect wisdom, as it really is, his mind, not grasping, is detached from taints; he is
liberated.10
4. Not- self as the result of a critical response to the mutual opposition between
Eternalism and nihilism
What Buddha taught was that self and No-self are both illusions and that we should take a path
which avoids both extremes, away from nihilism on the one hand and from eternalism on the other.
Thus he meant that we should dismiss the idea of self and an eternal soul, which endlessly migrates
from life to life (eternalism), and also reject the idea of one soul and one life which is forever
extinguished at death (nihilism). Both constitute 'falling into extreme views'.
So, the Buddha rejected both extreme views of eternalism and nihilism. Things change according
to the changing conditions on which they depend. No everlasting things have been found (Not-self
concept). This is why the eternalist view is considered wrong.
The nihilists claim that there is no life after death. This view belongs to a materialistic philosophy
which refuses to accept knowledge of mental conditionality. The teaching of kamma is enough to
prove that the Buddha did not teach nihilism after death; Buddhism accepts 'survival' not in the
sense of an eternal soul, but in the sense of a renewed becoming.12
5. Not- self as result of not being able to control fully of body and Mind
People can not control body and mind themselves. If something belongs to people, people have
power over it; people can make it into whatever they wish. It will change according to their plans.
But have people power over themselves? Can people make their body larger or smaller or let it be
this or that as they desire?
If it is not governed by their power but by its own laws and processes then it does not belong to
them. If it were the body would not be involved in sickness for them would be able to make it be
whatever they wished. Admittedly one has control over the body to an extent but not as much as
one has over this house or any other possessions.
From this, the conclusion is what people call self is not real self.
Conclusion
Through above analyzing, anatt is one of important and unique of Theravada Buddhism, this
doctrine does not separate from Dependent Arising, five aggregates and Middle Path doctrines.
This doctrine is too importance to claim by the Buddha that who understands anatt will attain
sainthoods and Nirvana. Buddhism considers anatt is one of important conditions to help people to
escape the life cycle (sasra). The Buddha taught Mogharaja that View the world, Mogharaja,
as empty always mindful to have removed any view about self. This way one is above & beyond
death. This is how one views the world so as not to be seen by Death's king14
13
14
Thuben Chodron, I wonder why, Ad Graphic Pte Ltd, Singapore 2006, page 84
http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.15.than.html
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