Research Paper On Anatta Irsr-2019-0003
Research Paper On Anatta Irsr-2019-0003
Research Paper On Anatta Irsr-2019-0003
Research Article
would mean ‘not self’(Norman,1997). impossible for the compounded things (saṅkhata); all
‘No’ and ‘Not’ have very different meaning, ‘No’means things will be destroyed and cannot last forever. A person
never existence, ‘Not’ means denial of something. The with greed, anger, and delusion cannot get real happiness
‘Not’ should be used instead of ‘No’. in life.
What does the not-self mean? The first it is not a So, it can be seen clearly that the Early Buddhism
permanent self. The second is nothing that pertains to brought out the Not-self concept for the practical purpose.
that self. ‘It is empty of self or what pertains to that self.’ Leaving self-attachment and self-possession would bring
(Steven, 2015) humans being to happiness and escape the suffering.
The Buddhist history in India shows that not all of
the Buddhist sections agree with the anattā concept. “Selfishness is a powerful negative force that brings bad conse-
quences, it is brought about by wrong views and the failure to
Vātsīputrīya claimed that the self (pudgala) existed. Nyāya
perceive the realities of life, and then they will cause the suffe-
School claimed that if there is no self, how can people rings for people. (Dhammanada, 1993, p.72)
trace back the memories? How can the kamma doctrine is
understood in logic way? Because the being of this life is
The teaching of not-self is a tool for helping people to put
totally different with the being of past life. There should
an end to suffering and stress. To believe that ‘I am this’ is
be a self; then the relationship between the doer and the
the origin of dukkha. This arises from the illusion of self.
recipient, can be explained and understood.
When there is no self there is no ‘mine’. When there is
So the English term of anattā should be ‘Not self’.
no ‘I’, dukkha does not occur. Self, I, and dukkha are all
Edward Conze also used this term “Not-self” for anattā
inseparable. Venerable Narada used a short paragraph in
(Conze, 1971) and the same with Steven Collinsin his book.
the Suttanta Piṭaka to quote for his work: “This body is
(Collin,1990)
not mine, this am I not, this is not my soul (N’etam mama,
n’eso’ham asmi, n’eso me attā).” (Narada, 1988, p.xi)
The purpose of Not-self
Thus, the Not-self doctrine is the base therapeutic of
mind. The Buddha was less interested in metaphysics than
The purpose of Not-self in Early Buddhism can be seen
in pointing the way to practical liberation from suffering.
clearly through the relation between self and dukkha.
Human being has the tendency to develop the attachments
Dukkha is often translated into English as ‘suffering’
to views and desires though the reinforcing notions of ‘me’
or ‘dissatisfaction’, however it is not fully correct. Dukkha
and ‘mine’. This is the cause of their suffering and not-self
has other meanings as impermanence, lack of freedom
can be used as a strategy for putting an end to clinging.
and imperfection
It finally serves as an effective strategy on the path to the
Dukkha is a real fact of life. This fact is the first thing one
end of stress. (Bhikkhu Thanissaro, 2016)
must comprehend (pariññeyya) and the following three
Furthermore, the Not-self doctrine stands in objection
truths are the result to this one. Any thoughtful person
to the ideas of Brahmanical philosophers who view
can see the life, in general, unsatisfactory. In Buddhist
self as an unchanging, non-physical and eternal entity
philosophy, dukkha is one of the three marks of existence
called àtman. From Buddhist point of view, there is
(ti-lakkhaṇa), namely aniccā, dukkha and anattā:
nothing permanent; everything is subject to decay and
“The Buddha taught: All compounded things (saṅkhāras) are destruction. It is a rapidly shifting stream of momentary
impermanent (sabbe saṅkhārā aniccā). All compounded things mental occurrences.
are unsatisfactory (sabbe saṅkhārā dukkhā). All states are not-
self (sabbe dhammā anattā).“Bhikkhus, what is impermanent is Self denial in Early Buddhism- What it really
suffering, what is suffering is not-self.” (Bhikkhu Bodhi, 2000,
p.869). means?
“And if, Ānanda, when I was asked by him: ‘Is there no self?’ I
had answred, there is no self this would have been siding with,
Not-self and five aggregates
those ascetics and Brahmins who are Annihilationists.” (pañca-khandhā)
“If, Ānanda, when I was asked by the Wanderer Vacchagotta: ‘Is The term khandhā means a mass, a heap (rāsi), a collection
there a self?’ I had answered, ‘there is a self’, would this have of separate componets. In Buddhist terminology khandhā
been consistent on my part with the arising of the knowledge
has two meanings: (i) multipliable physic-psychological
that all phenomena are nonself ?”
phenomena; (ii) something that hinders an obstacle. The
“No, venerable sir.” first meaning is widely used and is especially applicable
to the five khandhas as groups or aggregates; the second
“And if , when I was asked by him: ‘Is there no self?’ I had meaning is in Chinese translations of the word skandha
answered, ‘there is no self’, the Wanderer Vacchagotta, already as ‘陰’which means hindrance, and ‘蘊’ means collection.
confused, would have fallen into even greater confusion, thin-
The ‘self’ in Buddhism is analyzed by the five khandās:
king, ‘it seems that the self I formerly had does not exist now.’
(Bhikkhu Bodhi, 2000, Pp. 1393-1394) rūpa, vedanā, saññā, sankhāra and viññāna. When these
five elements come together, people will have the illusion
of a permanent self. This illusion is the reason to cause
Through this dialogue, the Buddha’s view point on self
suffering for people.
and not-self is not rigid and extreme. In other words,
the Not-self doctrine cannot be explained in the way of So, the birth of an individual is described in the Pāli language
absolute negation of self, otherwise, it will put his doctrine as ‘khandhānaṃ paṭilābhaṃ…’ ‘the acquisition of aggregates’,
the same with Annihilationism which means those who and in reflection on one’s former experiences, one’s accounts
denied the rebirth and afterlife. may run like this “I was born there, of such and such a name, in
such a clan, such a class, enjoyed such a food, experienced such
The Sutta Nipāta quoted: “Such a Bhikkhu who has turned away and such happiness and suffering, such was my life-spent.” (U.
from desire and attachment, and is possessed of understanding Sīlananda, 1998, p. 233)
in this world, has (already) gone to the immortal peace, the
unchangeable of Nibbāna.” (Fausball, 1881, p.33) Various schools of Buddhism interpret the khandhās in
somewhat different ways.
So, the Not-self (anattā) doctrine does not bear the Generally, the first khandhā is our physical form. The
meaning of subject negation. It only implies that people second khandhā is made up of our feelings, emotional
should not adhere to the desires and lusts which are the and physical, and the senses - seeing, hearing, tasting,
reasons for their sufferings. touching, and smelling. The third khandhā, perception,
Early Buddhism also distinguished the difference takes in most of what we call thinking - conceptualization,
between conventional (sammuti sacca) and ultimate cognition, reasoning. This also includes the recognition
(paramattha sacca) truths and ‘those who do not that occurs when an organ comes into contact with an
understand the difference between these two truths do object. The object perceived may be a physical object
not understand the profound essence of the doctrine of or a mental one, such as an idea. The fourth khandhā,
the Buddha.’ (Paul, 2008) mental formations, includes habits, prejudices and
A statement is conventionally true if and only if it is predispositions. (Barbara O’Brien, 2017)
acceptable to common sense and consistently leads to Consciousness (viññāṇa) - the fifth khandhā is
successful practice. A statement is ultimately true if and awareness of or sensitivity to an object but without
only if it corresponds to the facts and neither asserts nor conceptualization, it merely confirms the presence of
presupposes the existence of any conceptual fictions. object, it arises when objects (āyatanas) come into contact
(Katie, 2013). They do not represent the two degrees of with senses and will cease depending on the conditions,
truth, of which one is superior or inferior to the other. so, it is not a self. With the same argument, the rest of
The sutta piṭaka is said to contain teachings mostly khandhās are not the self also. (Bhikkhuni Dhammanandā,
based on conventional terms (vohāra-desanā). In contrast, 2007)
the abhidhamma piṭaka is said to contain teachings mostly Viññāṇa appears when mind (citta) contact with
based on paramattha.(Y. Karunadasa, 2010) objects (ārammaṇa), it is the link between mind and
Buddhism does not deny a self in the empirical sense matter; it becomes contaminated citta leading people to
but in ultimate reality. The Buddhist teaching of anattā the birth-death cycle (saṃsāra).
does not proclaim the absence of individuality or self; it The most important to understand about the khandhā
only says there are no permanent and individuality and is that they are empty.. The person is conditioned by
unchanged self. nāmarūpa (name and form). He relates to others and
The Doctrine of Not-self (anattā) in Early Buddhism 21
cannot exist by himself, so he must be selfless and they point to the inferiority of the self. Whatever pride or
impermanent. The Buddha claimed: humility may be, he reckoned that with the development
of Buddhism, old etymology of the words is forgotten or
“When there is a form, bhikkhus, by clinging to form, by adhe- deliberately lost sight of.
ring to form, such a view as this arises: ‘That which is the self
is the world; having passed away, that I shall be- permanent, Māna with the meaning pride has the equivalent term omāno
stable, eternal, not subject to change… (una-māno) meaning inferiority –complex. Besides, the original
meaning of māna derived from the root ‘man’, originally means
“What do you think, bhikkhu, is form…consciousness perma- conception, imagination. So, the basic meaning of this term is
nent or impermanent?” the conception of oneself in relation to others, superior or infe-
rior.
“Impermanent, venerable sir..”
Asmi means ‘I am’, the compound ‘I am’ denotes the high atti-
“But without clinging to what is impermanent, suffering and tude towards the individual existence. What, then, is asmi ‘I
subject to change, could such a view as that arise?” am’? It is “I have rùpa, rùpa is I myself, I myself is rùpa… and
the same for the rest of four aggregates.” Sasaki concluded that
“No, venerable sir.” (Bhikkhu Bodhi,2000,Pp.979-980) Asmi māna indicates ‘I am the five aggregates’. (Sasaki, 1986,
p.53)
What is normally thought as the ‘self’ by people is an
agglomeration of constantly changing physical and To analyze the self into five elements, the Buddhists or Not-
mental constituents known as ‘khandhās’ (aggregates). self theorists are also called reductionists, who consider
The Buddha repeatedly emphasized not only that the five that the existence of a person just consists in the existence
khandhās of being are “not-self,” but clinging to them also of a brain and body, and the occurrence of a series of
cause to suffer. (New World Encyclopedia, 2015) interrelated physical and psychological events. The parts
exist but the whole does not. (Mark Siderits, 1997)
“The five aggregatesare ‘of impermanent nature, of painful Buddhagosa had the same idea with the Buddhist
nature, of selfless nature” (aniccadhamma, dukkhadhamma,
reductionists when he said that:
anattadhamma); (Bhikkhu Bodhi, 2000, p.44)
“Consciousness may exist having matter as its means Not-self (anattā) and Dependant Arising
(rùpapàyan), matter as its object (rùpàrammanam), matter as its
support (rùpapatittham) and seeking delight it may grow, incre- (Paticca samuppāda)
ase and develop or consciousness may exist having sensation
as its means…or perception as it means…or mental formations The doctrine of not-self denies not only the self within the
as its means, mental formation as its object, mental formation personality, but also the substance of the phenomenal
as its support and seeking delight it may grow, increase and world under the concept of Dependent Arising.
develop. Were a man to say: I shall show the coming, the going,
Dependent Arising raises the real essence of all
the passing away, the arising, the growth the increase or the
development of consciousness apart from the matter, sensa-
dhamma, in other words, people can say
tion, perception and mental formation, he would be speaking of
“This entire world is without nature of its own”. Absolutely
something that does not exist” (Rahula, 1962, p. 25)
everything changes from each kṣaṇa (刹那) and never have the
ending” (Lee, 1995, p.3)
By linguistic approaching, Sasaki did an analysis of
Ego-Concept through three Sanskrit terms: māna, ātmi
Everything depends on each other. Nothing exists as
māna, ātma māna with the meaning ‘pride’; however,
singular; sentient-beings (sattva) are not an exception.
he discovered that in Sanskrit equivalents, they were not
The Buddha summarized the Dependent Arising doctrine
confined to ‘pride’: going beyond the meaning of pride
as follows:
22 Nguyen Quy Hoang
selves are real. This creates the craving and increases the
clinging to worldly things. So, there is no permanence in anything then, there is
Nibbāna is often conceived as the stopping of this neither any continuity of the self. This explanation of
vicious cycle. By removing the causes for craving, craving Buddhaghosa in The Path of Purification (Visuddhimagga)
ceases. Therefore, with the ceasing of birth, death ceases. causes confusion for Buddhists.
With the ceasing of becoming, birth ceases, and so on, until The Buddhist law of kamma is based on the intentional
with the ceasing of ignorance, no kamma is produced, and actions through body, speech and mind of people. The
the whole process of death and rebirth ceases. This is the results will be determined by the nature of actions. If the
practical meaning of the paticca samuppāda. action is wholesome, the result will be pleasant. If the
action is unwholesome, the result will be suffered for the
Not-self and Kamma & Rebirth persons who act these actions.
Not-self Theory and Its Problems The not-self concept will lead to the four issues as
follows:
The Memory issue
The first issue is what it is that acts? This amounts to specifying
which of the various ultimately real components that make up
Memory and recognition might be thought to present
a person is the agent of a deed. The second issue is to describe
insuperable difficulties. exactly what it is that experiences the consequences of the ori-
ginal action. This amounts to specifying which of the various
“If there is no self how is it then that detached moments of con- ultimately real components that make up a person is the expe-
sciousness can remember or recognize things which have been riencer of the consequences of the deed. A third issue is to give
experienced a long time ago.” Remembrance, as Vasubandhu in some account of the sense in which the agent of the original deed
his Abhidharmakośa-bhāsyasays, “Is a new state of conscious- is the same as the eventual experiencer of the consequences. A
ness directed to the same object, conditioned as it is by the pre- fourth issue is to explain how and where the potential conse-
vious states.” That the experience of A is not remembered by B quences of an action are “stored” until such time as they are
is because the series of states conventionally designated as A is realized as consequences that are capable of being experienced.
different from the series designated as B. (Hayes,1989, p.3 http://www.unm.edu/~rhayes/Lecture08.pdf)
This explanation, however ingenious, does not explain memory From the Western philosophy, it is not logical to raise
fully. Memory or recognition is not merely a revival of the object both doctrines of Not-self and Nibbāna at the same time
of the previous state, but there is the added consciousness that because who attains nibbāna if there is not-self”
‘I have experienced it before.’ (Murti, 2009, p.33) Moreover, referring to the sūtra of the Burden-bearer,
the Buddha said:
Memory of an object is not only records of the sensory
aspects of the object but also records of the sensory signals ‘I will teach you the burden, its taking up, its laying down and
the bearer of the burden. The five khandhās (which are the
and the emotional reaction to the object. It means when
range) of grasping are the burden. Craving takes up the burden.
object is recalled, people remember not only the sensory The renunciation of craving lays it down. The bearer of the
data but also the emotional data, the past reactions burden is the person: this venerable man, with such and such
relating to that object. That is not simply a new state of a name, born so and so, of such and such a clan, who sustains
consciousness directed to the same object, conditioned as himself on this or that food, experiences these pleasures and
pains, lives for just so long, terminate his life-span in just this
it is by the previous states as claimed by Vasubandhu.
way.’ (Conze, 1983, p.125)
Śaṅkarācārya had another view on this issue. He
thought that in memory, there is the presupposition of
People could make a comment that here the person was
the continual identity and persistence of the individual
distinguished from the five khandhās. If a person and their
doing the remembering. There is only one individual who
khandhās were identical, then the burden would carry
experiences the events, persons, objects and thoughts of
itself, which is absurd.
a particular life. People cannot remember the memories
Śaṅkarācārya of Vedānta showed the inconsistencies
of others , but their own experiences. Thus there is a
of the Buddhist concept of self: “if there is not-self, an
continuity of the experiencer. There is only one continuous
innocent being is suffering for the crime of another in the
experiencer, not many extending back in a randomly
law of kamma, this notion would be the same of original
assembled causal chain. (Morales,1999) Through memory
sin in Christianity religion, and this view is not in the
issue, Śaṅkarācārya confirmed an continuous existence of
harmony with Indian view of ethics.” If there is no being
self.
who is performing an action, there can certainly be no
Naiyāyikas reckoned that memory belongs to the soul
being to experience the results of that action. Anything
(self) which possesses the character of a knower; the soul
short of such a rigid causal requirement would be unjust.”
is competent to recollect a thing because it possesses the
(Morales, 1999)
knowledge of the three times- past, present and future.
If there is no self that persists through time, then the
(Vidyābhusana,1913)
result of my actions are not going to have any effect on me
because the self that carried out those actions no longer
The ‘Subject’ issue
exists.
By logic view,if one attempts to deny the existence
The first issue if ‘Not-self’ then who does all the things
of the self, then in this very denial, he is asserting the
that happensin life, who practices dhamma and who
existence of a self who is doing the negation.
takes rebirth? Who is being liberated?
The Doctrine of Not-self (anattā) in Early Buddhism 25
Naiyāyikas proved the existence of self in Nyāya sutra the skandhas would be based on the person. Thus, the
by using the unity of consciousness: relation of “being based on” would be turned around.
A thing perceived previously by the left eye is However, according to the Vātsīputrīyas, the relation of
recognized now by the right eye. This would have been “being based on” simply means that the pudgala can only
impossible if the soul were identical with the left eye or the be perceived if there are khandhās in the first place.
right eye on the principle that the seat of recognition must Vasubandhu objects to this view because according to
be the same with the seat of perception. Consequently, we him, it would lead to the absurd claim that color ‘is based
must admit that there is the soul which is distinct from on” the existence of eyes because the eyes are necessary
the left and the right eyes and which is common seat of for the perception of color.
perception and recognition. (Vidyābhusana,1913) The problem with Vasubandhu’s argument is that:
Eyesight and sense of touch are two different feelings, First, the knowledge of the pudgala is based on the
if they happen with the same object, it must be the self perception of the khandhās and second that the knowledge
(subject) in behind to combine these feelings. , Without of the pudgala is gained through direct perception. But,
self, the unity of consciousness cannot be done. it is not clear why people cannot simultaneously have
a perception of the khandhās and a perception of the
The Free Will and Self pudgala? Given an example of the perception of a moving
train, people can perceive the train at the same time with
The status of free will is one of the most significant issues the movement, so is it not logical to say one cannot gain
relating to Not-self theory. Buddhists believe that humans knowledge of the existence of a pudgala through the
have free will. Will or volition is one important factor in perception of khandhās?
12-links of Dependent Origination --‘mental formation’
(Saṅkhāra).
The doctrine of not-self does not allow for an entity
Discussion
that functions as the subject of the will. This theory relies
The subject of actions and the real self must be
on the view that skandhas are causally related and has
distinguished. Early Buddhism does not accept the self as
not an individual subject. So, if the will does not exist in
real. However, the critical points of this doctrine almost
isolation from previous causal influences, and there is no
focus on the subject aspect. The memory issue, the
subject that is independent of this causal influence, then
unification of consciousness, the value of morality, and
it is not clear to what extent Buddhist philosophers can
the karmic law would be nonsense without the subject.
legitimately claim that people have free will. (Emmanuel,
Early Buddhism distinguished the two levels of
2013, quoted from Joerg Tuske p. 425)
truth when it brings out the Not-self (anattā) concept:
Although, human beings are not entirely free, because
conventional and ultimate truths. On daily activities, it is
they are imprisoned by mental kilesas (defilements) such
convenient to talk about the ‘self’ as human needs in order
as lobha, dosa, moha, which in turn stem from their
to make sense of what is being experienced. But, on an
ignorance of the true nature of reality; they lead their
ultimate level, there is no such thing as ‘self’ as everything
lives under the domination of these defilements with the
is interconnected with each other.
bondage to their resultant suffering. But in certain cases,
When Buddhism denies each of the five aggregates
some positive wills such as will for liberation, for saving
(khandhās) is not attā, it does not mean that there really is
the relatives, for obtaining some difficult tasks in life…
no attā, it merely means that each khandha is not ‘human
still exist in human mind. These wills are the motive for
attā”. And the combination of them does not create the
them to be directed toward the liberative purpose.
real self with the meaning eternal existence.
One of the important paths in the Eightfold Path
The self to be denied is the one in ultimate level. The
(Ariyo aṭṭhaṅgiko maggo) is right effort (sammā- vāyāmā),
self linking with five aggregates still exists; it can be called
if not-self who does the effort?
a conventional self. Therefore, it is not correct to have the
inference that there is no self when the Buddha teaches
The Perception issue
not-self.
Oetke, a Buddhist scholar also agreed the two levels
Vasubandhu in Abhidharmakośa-bhāsya mentioned that
of truth when he made some comments in Milindapañha;
no self exists separate from the 5 khandhās. The Person
however, according to him, it is not clear what exactly
is the 5 khandhās and the khandhās are real. He argues
is meant by the term pudgala. The interpretation is not
that, if we could perceive a person (pudgala) directly,
26 Nguyen Quy Hoang