The Buddhaâs Teaching of Selflessness
Anattaa
An Essay, with
extracts from the Sa.myutta-Nikaaya
by
Nyanatiloka Mahaathera
The Word Of The Buddha Publishing Committee, Colombo,
1957
In Memory Of The Venerable Author who passed away on
the 28th of May, 1957
Published by The Word of the Buddha Publishing
Committee
10, New Bullers Road Colombo 4, Ceylon
(In accordance with modern usage, the word ego, has
been replaced by self throughout this new 2007 digital edition of this essay,
which was originally published as The
Buddhaâs Teaching on Egolessness. BPS editor.)
More and more the noble teaching of the Buddha seems
to be on the way to conquer the world. More than ever before, Buddhists are
working for its propagation in nearly all the countries of the earth. Especially
in India, the birth place of Buddhism
(from where it disappeared for nearly a thousand years), Buddhism has
again made its entrance and gained a firm footing, and with rapid strides it is
gaining more and more ground. One therefore should rather think it a good omen
that India, having regained its independence, has adopted as its emblem
the Buddhist Four-Lion symbol of Emperor Asoka, and that, at the proclamation
of the Indian Republic there
appeared the Buddhaâs statue (behind the presidential throne, crowned with this
Buddhist emblem).
Also all over Europe and America a mighty Buddhist
wave is set in motion, which no longer can be kept back and suppressed, and which,
sooner or later, will flood the world with its beneficial influence. The world
is no longer satisfied with dogmas based on blind belief. Everywhere in the
world there is found today a striving for freedom and independence, externally
and internally. And ever
more the thinking man feels that the destinies of beings are not dependent on
the omnipotence and infinite goodness of an imaginary creator, but that they
rest entirely on the beings themselves. It is in Buddhism that one may find the
true answers to many of the problems that are troubling men, and which they
wish to have solved.
Everybody knows that Buddhism is not a revealed religion and not based on blind
belief, but is a doctrine to be realized by manâs own understanding (a doctrine that
makes man free and independent in his thinking, and assures him of happiness
and peace).
But of one thing I wish to warn
all those who are working for the propagation of Buddhism: not to allow
themselves to be influenced or carried away by seemingly identical theosophical, Christian, or ( what is still worse) materialistic teachings. For all
these are, in essence and substance, very often diametrically opposed to the Buddhaâs doctrines, and prevent a real understanding and realization of the profound law
discovered and proclaimed by the Buddha.
The most crucial point for most
men seems to be the Buddhaâs fundamental teaching of phenomenality, selflessness
and impersonality of existence
(in Pali anattaa). It is the middle way between two
extremes: on the one hand, the spiritualistic belief in an eternal ego-entity, or soul, outlasting
death; on the other hand, the materialistic belief in a temporary ego-entity becoming annihilated
at death.
Therefore it is said: There are
three teachers in the world. The first teacher teaches the existence of an
eternal ego-entity outlasting death: that is the Eternalist ( as for example the Christian). The second teacher teaches a temporary ego-entity which becomes
annihilated at death: that is the annihilationist , or materialist. The third teacher teaches neither an eternal, nor a
temporary ego-entity: this is the Buddha. The Buddha teaches that what we call
ego, self, soul, personality, etc. are merely conventional terms not referring to any real independent
entity. And he teaches that there is only to be found this psycho-physical process
of existence changing from moment to moment. Without understanding the selflessness
of existence, it is not possible to gain a real understanding of the
Buddha-word. And it is not possible without it to realize that goal of emancipation and
deliverance of mind proclaimed by the Buddha. This doctrine of selflessness of
existence forms the essence of the Buddhaâs doctrine of emancipation. Thus with
this doctrine of selflessness, or anattaa,
stands and falls the entire Buddhist structure. Indeed, for anyone who
wishes to engage in the study of the Buddhist scriptures, the best thing would
be, from the very start, to get himself acquainted with the two methods in
which the Buddha taught the Dhamma to the world. The first method is the
teaching in conventional language; the second method is the teaching in
philosophically correct language. The first one relates to conventional truth, vohaara-sacca, the second, to truth in the ultimate sense, paramattha-sacca.
Thus, whenever the Buddha uses
such terms as I, person, living being, etc., this is to be understood as conventional
speech, and thus not correct in the highest sense (paramattha-vacana). It is similar to speaking of the rising and setting of the sun, though we know thoroughly
well that this does not correspond to reality. Thus the Buddha teaches that, in
the ultimate sense, amongst all these psychophysical phenomena of existence
there cannot be found any eternal or even temporary ego-entity, and hence that all
existence of whatever kind is something impersonal
(or anattaa).
In this connection I would like to
emphasize the fact that this fundamental doctrine of selflessness and emptiness
is not ( as some misinformed Western Buddhists assert) only taught in the southern school of Buddhism, but that even in the
so-called Mahayana schools it forms a most essential part. Without this teaching of anattaa (or egolessness), there is no Buddhism; and without having realized the truth of egolessness no real progress is possible on the path to deliverance.
The Buddha is, in every respect, a
teacher of the golden mean, ethically as well as philosophically. From the
ethical standpoint, for example, the Buddha rejects two extremes: the way of
sensual pleasures and the way of self-torture. From the philosophical standpoint
he rejects eternity, as well as the
temporary nature of an ego-entity. Just so he
rejects belief in an absolute identity and an absolute otherness of the various
stages of the process of existence. He rejects determinism, as well as the
belief in chance. He rejects the belief in absolute existence and absolute
non-existence, in freedom of will, as well as in non-freedom of will.
All these things will become clear
to one who understands the selflessness and conditioned nature of all phenomena
of existence. On the understanding of these two truths depends the
understanding of the entire doctrine of the Buddha. Hence the understanding and
final penetration of selflessness and conditionedness of all phenomena of
existence are the necessary foundation to the realization of the noble
eightfold path leading to deliverance from all vanity and misery: right
understanding, right thought, right speech, right bodily action, right
livelihood, right effort, right mindfulness, and right concentration of mind. Only this golden middle path, based on these two kinds of right
understanding, namely of selflessness and conditionedness, can alleviate and
destroy these vain illusions of self and craving, which are the root-causes
of all war and bloodshed in the world. But without these two kinds of
understanding there is no realization of the holy and peaceful goal pointed out
by the Buddha. There are, however, various would-be Buddhists in the West who
are attached to an imaginary Great Self;
who uphold that the Buddha did in no way reject
the view of an eternal Atman, or soul, behind and independent of the
phenomena of existence; and who believe that the Mahayana texts teach such a doctrine. Such assertions, however, do not in the
least prove correct, for neither the Pali texts, nor the early Mahayana texts, proclaim an eternal self. From
a study of the Buddhist scriptures, any reader, unbiased in mind and free from prejudices, will
never from a study of the Buddhist scriptures
come to the conclusion that the Buddha ever taught any such ego-entity within
or outside the corporeal, mental and spiritual phenomena of existence. Nowhere
in the world can there be found such an entity, as was clearly pointed out by
the Buddha.
Regarding the questions whether
the Holy One will continue after death, or not continue etc., the Buddha says that all such
questions are wrongly put. And why? Because what is called the Holy One is
here only a conventional term and refers to no real entity, while in reality there is only to be found a process of corporeal, mental and spiritual phenomena. In another text,
the Buddha asks a monk whether he considered corporeality as the Holy One (Tathaagata), or feelings, or perceptions, or mental formations, or consciousness. Or whether he believed the Holy One to exist within these five groups
of phenomena or outside of
them. Or whether all these phenomena heaped together were the
Holy One. And denying all these questions, the Buddha further said that, even
during a lifetime, the Holy One could not be discovered in reality. Therefore it would be wrong to ask whether the Holy One will continue or not
continue after death, etc. Thus, no entities are existing in the world, but
only ever-changing processes. The Buddha further says: Because man does not understand that
corporeality, feeling and the other mental and
spiritual phenomena are impermanent, unsatisfactory and impersonal (aniccaa, dukkha, and anattaa), does not understand their
conditioned origin, their extinction, and the path leading to their extinction,
he therefore will think that the Holy One does continue, or does not continue after
death, etc. This, therefore, is the reason why the Buddha did not answer such
questions.
According to Buddhism, the whole of existence is
comprised of the
five groups of phenomena mentioned above, or more briefly still, expressed in
three groups: corporeality, consciousness
and the mental factors. And within these three groups are
comprised the only and ultimate things given, though also these again are mere
fleeting and evanescent phenomena, flashing up for a moment, in order to
disappear immediately thereafter forever.
Thus whenever in the Buddhist scriptures mention is made of I, self, living
being, etc. (even
of the Buddha),
these expressions accordingly are used merely as conventional terms, without
referring to any real entities. Therefore the Buddha has said, It is
impossible, it cannot be that a man with real understanding should ever
consider anything as a real entity.
He who does not understand the selflessness of
existence, and who is still attached to self-illusion, one cannot comprehend
and understand the four Noble Truths of the Buddha in the true light.
These four truths are:
the truth of the
impermanency, unsatisfactoriness and impersonality of existence;
the truth that
repeated rebirth and misery are rooted in self-illusion and craving for
existence;
the truth that
through the extinction of all self-illusion, vanity and craving, deliverance
from all rebirth will be attained; and
the truth that the
eightfold path, based on right understanding, is the path leading to this goal.
He who has not penetrated the ego-illusion and is
still attached to self-vanity
will believe that it is he himself that suffers, that it is he himself
that performs the good and evil deeds leading to his rebirth, that it is he
himself that will enter Nibbaana, that
it is he himself that will bring the eightfold path to perfection.
One who,
however, has fully penetrated the selflessness of existence, knows that, in the
highest sense, there is no individual that suffers, that commits the kammic
deeds, that enters Nibbaana, and that brings the Eightfold Path to perfection.
In the Visuddhimagga it is therefore
said:
Mere suffering exists, no sufferer is found.
The deeds are, but no doer of the deeds is there.
Nibbaana is, but not the man that enters it.
The path is, but no traveller on it is seen.
Further:
No doer of the deeds is found,
No being that may reap their fruits.
Empty phenomena roll on!
This is the only right view.
Therefore, wherever the doctrine of the selflessness of all existence is rejected, the
Buddhaâs word is rejected, But wherever, through penetration of the
selflessness of all existence, the ego-vanity has reached ultimate extinction,
there the goal of the Buddhaâs teaching has been realized: freedom from all
vanity of I and Mine, and
the highest peace of Nibbaana.
SN[1]
5:10
When certain things we find are combined,
We speak of chariot,â speak of car.â
Just so when all Five Groups appear,
We use the designation man.â
Tis naught but woe that does arise,
And that exists and passes off.
Nothing but suffering appears,
Nothing but woe that vanishes.
The five groupsâ are a classification, in which the
Buddha has summed up all the physical and mental phenomena of existence, and in
particular, those which appear to the ignorant man as his self or personality.
They are: corporeality, feeling, perception, mental formations, and
consciousness.
It is said in the Visuddhimagga:
Whenever different parts, as axle, wheels, frame,
pole, etc., are combined in a certain manner, we use the conventional
designation chariot.â But if we examine one part after the other, we cannot,
in the ultimate sense, discover anything that can be called a chariot. It is
likewise with the five groups of existence (khandha). If they are present, one
uses the conventional designation beingâ or personality,â etc. But if we
examine each phenomenon in its ultimate sense, there is nothing that can form a
basis for such conceptions as I amâ and I Hence, in the ultimate sense, only
mental and physical phenomena exist.
SN 12:12
Through sense-impression is conditioned feeling-thus
it is said in the formula of dependent origination (pa.ticca-samuppaada).
But who, Venerable One, is it that feels?
This question is not proper, said the Exalted One.
I do not teach that there is one who feels. If however the question is put
thus: Conditioned through what, does feeling arise?â then the right answer
will be: Through sense-impression is feeling conditioned
; through feeling,
craving; through craving, clinging;
â
SN 12:35
But what are old age and death, and to whom do they
belong? I do not teach that there is one thing called old age and death, and
that there is someone to whom they belong. Verily if one holds the view that
life (jiiva: life principle, soul,
etc.) is identical with the body, in that case there can be no holy life. And
if one holds the view that life is one thing but body another thing, also in
that case a holy life is impossible. Avoiding both these extremes (i.e.
complete identity and complete otherness), the Perfect One has taught the
doctrine that lies in the middle, namely: through rebirth conditioned are old
age and death;
through the (karmical) process of becoming, rebirth;
through
clinging the process of becoming
through craving, clinging,
through
feeling, craving;
etc
The Visuddhimagga
quotes:
From woe and sorrow springs delusive thinking,
No first beginning of existence can be seen.
No doer can be found, nor one that reaps the fruits.
And twelve fold empty is the cycle of rebirth,
And steadily the wheel of life rolls on and on.
SN 12:61
Better it would be to consider the body as the self,â
rather than the mind. And why? Because this body may last for 10, 20, 30, 40 or
50 years, even for 100 years and more. But that which is called mind,
consciousness, thinking,â arises continuously, during day and night, as one
thing, and as something different again it vanishes. Now, here the learned and noble disciple considers
thoroughly the dependent origination: If this is, then that becomes. Through
the arising of this, that comes to arise; through the extinction of this, that
becomes extinguished, namely: Through ignorance conditioned arise the
kamma-formations; through the kamma-formations, consciousness (in next life);
through consciousness, corporeality, and mind;
through the extinction of
ignorance the kamma-formations become extinguished; through the extinction of
the kamma-formations, consciousness
etc.â
SN 22:9-11
Corporeality
feeling
perception
mental formations
and consciousness are impermanent
woeful
selfless, be they of the past or
the future, not to mention the present. Understanding thus, the learned and
noble disciple does no longer cling to things past, and he enters the path
leading to the turning away therefrom, to detachment and extinction.
SN 22:18-20
The five Groups of Existence are impermanent, woeful
and selfless. And also the causes and conditions of the arising of these groups
of existence are impermanent, woeful and selfless. How could that which has
arisen through something impermanent, woeful and selfless as its root, be
itself permanent, joyful, and a self?
SN 22:47
All those ascetics and priests, who again and again in
manifold ways believe in an selfâ (attaa),
they all do so with regard to the five groups of existence, or to one of them
namely:
There the ignorant worldling
considers one of the
five groups as the self; or the self as the owner of that group, or that group
as included in the self, or the self as included in that group.
SN 22:81
Now, someone holds the view: This is my self,â this
is the world. After death I shall remain permanent, steady, eternal, and not be
subject to any change.
This eternity-view is one kamma-formation (sa.nkhaara).[2] But through what
is this kamma-formation conditioned?
It is the craving which has arisen in the ignorant
worldling while being impressed by a feeling conditioned through an infatuated
sense-impression. It is through this craving (ta.nhaa) arisen hereby,
that the kamma-formation has arisen. Hence that kamma-formation is impermanent,
created, and has conditionally arisen. In one who thus understands, thus sees
the immediate extinction of biases (aasava) takes place. Again, someone
holds the view: May I not be! May there nothing belong to me! I shall not be!
Nothing will belong to me!â Also this annihilation-view is a kamma-formation
is impermanent, created and conditionally arisen. In one who thus understands,
thus sees, the immediate extinction of biases takes place.
SN 22:85
To the monk Yamaka once the following wrong view had
arisen: Thus do I understand the doctrine shown by the Blessed One that he in
whom all Biases have vanished, at the dissolution of the body, after death,
will become annihilated and will no longer exist after death.â (Saariputta:)
What do you think, Brother Yamaka, are corporeality
feeling
perception
mental formations
or Consciousness permanent or impermanent?
Impermanent, Venerable Sir.
Now, do you consider corporeality etc. as the Perfect
One? No, Venerable Sir.
Or do you consider the Perfect One as contained
therein? No, Venerable Sir.
Or do you consider all these groups combined as the
Perfect One?
No, Venerable Sir.
Or do you think that the Perfect One is without corporeality,
or without feeling, without perception, without mental formations, without
consciousness?
No, Venerable Sir.
Now, since you cannot, even during life-time, make
out the Perfect One according to truth and reality, how can you rightly
maintain that the Perfect One will, at the dissolution of the body become
annihilated and no longer continue after death?
Should someone ask me, what will become of the Holy
One, I
should answer thus: Corporeality, feeling, perception, mental formations, and
consciousness are impermanent and what is impermanent, that is woeful; and what
is woeful, that will become extinguished and annihilated.â
Hence, it is only these five groups of phenomena embracing all existence whatever,
which are here to be considered, while the designations Perfect One,â I, Ego,
self, person, man, animal etc. are merely conventional terms, not referring to
any real entities. And the so-called pure selfâ is merely a metaphysical
fiction or hypothesis.
SN 22:89
Five Groups of Existence forming the objects of attachmentâ
(upaadaanakkhandha) have been taught
by the Blessed One: corporeality, feeling, perception, mental formations,
consciousness.
With regard to these five groups I do not find any self (atta), or something belonging to a selfâ (attaniya), but still I am not yet a Holy One, not yet freed from
biases. Also concerning these groups of existence liable to attachment, I am no
longer subject to the thoughts of I amâ or This I amâ.
SN 22:90
The world, as a rule, is fettered by attachment and
clinging to things, and is firmly adhering to them. But the learned and noble
disciple does no longer attach himself, cling and firmly adhere and incline to
the thoughts: I have a self (atta)â and he knows: Merely woe is it that
arises, merely woe that vanishes.â
SN 22:95
Suppose a man who is not blind, beheld the many
bubbles on the Ganges as they drive along; and he watched them, and carefully
examined them. After carefully examining them, they will appear to him empty,
unreal and unsubstantial. In exactly the same way does the monk behold all
corporeal phenomena, feelings, perceptions, mental formations, and states of
consciousness, whether past, present or future, oneâs own or external, gross or
subtle, lofty or low, far or near. And he watches them, and examines them
carefully; and after carefully examining them, they appear to him empty, unreal
and unsubstantial.
The bodyâs like a lump of foam,
Feeling like a water-bubble,
Perception like a void mirage,
Formations like a plantain tree,
And consciousness like jugglery.
SN 22:96
There is no corporeality, no feeling, no perception,
no mental formations, no consciousness that is permanent, enduring and
lasting, and that, not subject to any change, will eternally remain the same.
If there existed such a self that is permanent, enduring and lasting and not
subject to any change, then holy life leading to complete extinction of suffering
will not be possible.
SN 22:102
Once the contemplation of impermanency has been developed
and has attained full growth then it will overcome all craving for sensuous
existence, all craving for fine-material existence, all craving for immaterial existence; it will overcome and uproot
all conceit of I am.â
Only on reaching perfect Holiness, all conceit of I
amâ (asmimaana) will forever disappear.
SN 22:117
The learned and noble disciple does not consider corporeality,
feeling, perception, mental formations or consciousness as the self; nor the
self as the owner of one of these groups, nor this group as included within the
self, nor the self as included within this group.
Of such a learned and noble disciple it is said that
he is no longer fettered by any group of existence, own or external: thus I
say.
SN 22:122
It is possible that a virtuous man, while
contemplating the five groups of existence as impermanent, woeful
empty,
selfless, may realize the fruit of stream-entrance
SN 22:147f
The noble disciple who out of faith has gone forth from
home to the homeless life, has with regard to the five groups of existence to
fulfil the task of living in contemplation of their impermanency, woefulness,
and selflessness. And while penetrating these things, he becomes freed
therefrom, freed from rebirth, old age and death, from sorrow, lamentation,
grief and despair, becomes freed from suffering: thus I say.
SN 22:151
What must exist, and what must be the condition, that
such views may arise as This is my self, this the world. After death I shall
continue, be everlasting, eternal, not subject to any changeâ?
The five groups of existence must exist
that such
views may arise.
What do you think: Are these five groups permanent or
impermanent?
Impermanent, Venerable Sir.
But what is impermanent, is that joyful or woeful!
Woeful, Venerable Sir.
But based on that which is impermanent, woeful and
subject to change, may (rightly) arise such views as: This is my self, this
the world. After death I shall continue, be everlasting, eternal, not subject
to any changeâ?
No, Venerable Sir.
In SN 22:47 it was stated, in a more general way, that
any kind of self-illusion is necessarily based upon the five groups of existence.
Here, however, the same is said with special reference to the eternity-views.
SN 35:6
The visible objects are selfless (anattaa); sounds, odours, tastes, bodily
impressions and mind-objects are selfless. But of that which is selfless, one
has, according to reality and true wisdom, to know thus: That am I not, that
does not belong to me, that is not my selfâ
SN 35:23
What is the totality of things?
Eye and visible objects, ear and sounds, nose and
odours, tongue and tastes, body and bodily impressions, mind and mind-objects:
these are called the totality of things.
SN 35:45-49
All things are ego-less. All things one has to
comprehend fully (1st truth), all things one has to overcome (2nd
truth), all things one has to know directly
SN 35:85
It is said that the world is empty. But why does one
call the world empty?
Because the world is empty of a self (attaa) and of something belonging to a
self (attaniya), therefore the world
is called empty. But which are the things that are empty of a self?
Empty of a self are eye and visible objects, ear and
sounds, nose and odours, tongue and tastes, body and bodily impressions, mind
and mind-objects.
SN 35:90
One should not imagine oneself being identical with
the eye, should not imagine oneself being included within the eye, should not
imagine oneself being outside the eye, should not imagine oneself: The eye
belongs to me.â
One should not imagine oneself being identical with
the visible objects, should not imagine oneself being included within the
visible objects, should not imagine oneself being outside the visible objects,
should not imagine: Visible objects belong to me. One should not imagine
oneself being identical with eye-consciousness, should not imagine oneself
being included within eye-consciousness, should not imagine oneself being
outside of eye-consciousness, should not imagine: The eye-consciousness
belongs to me.â
One should not imagine oneself being identical with
the totality of things
.
Thus not imagining any more, the wise disciple clings
no longer to anything in the world. Clinging no longer to anything, he trembles
not. Trembling no longer, he reaches in his own person the extinction of all
vanity: Exhausted is rebirth, lived the holy life; and no further existence
have I to expect. Thus he
knows.
The four types of imaginingâ mentioned in the first
paragraph of this text, correspond to those contained in the 1st
Discourse of the Majjhima-Nikaaya (Muulapariyaaya Sutta).
SN 35:141
Consciousness (mind) is selfless. Also the causes and conditions of the
arising of consciousness, they likewise are selfless. For, how could it be
possible that consciousness having arisen through something which is selfless,
could ever be a self?
SN 35:163
Whosoever understands and contemplates the mind as
selfless, in him the self-view disappears. Whoso understands and contemplates
as selfless (anattaa) the
mind-objects
, mind-consciousness
mind-impression
and the agreeable and
disagreeable and indifferent feeling conditioned through mind-impression, in
him the self-view disappears
SN 35:193
Just as this body has in various ways been revealed,
disclosed and explained as selfless, in exactly the same way one should explain
also mind as selfless
SN 35:197
Empty villageâ is a name for the six sense-organs;
Thus, whenever an experienced, learned and wise man examines the six
sense-organs, eye, ear, nose, tongue, body or mind-organ, then all these things
appear to him as delusive, empty, and deceitful
SN 35:207
I amâ is a delusion. This I amâ is a delusion. I
shall beâ is a delusion. I shall not beâ is a delusion. Corporeal shall I
beâ is a delusion. Incorporeal shall I beâ is a delusion. Endowed with
perception shall I beâ is a delusion, Without perception shall I beâ is a
delusion. Neither with nor without perception shall I be,â is a delusion.
Delusion is a sickness, an ulcer, a thorn.
SN 41:7
What is the mind-deliverance of emptiness (su.t.tata)? There the monk repairs to
the forest, to the foot of a tree, or to an
empty hut. And he contemplates thus: Empty is all this of a self and of
anything belonging to a selfâ
SN 46:72f
If one develops the contemplation of impermanency,
the contemplation of woefulness due to impermanency, the contemplation of
selflessness due to woefulness, then all these contemplations are leading to
high blessing.
SN 56:8
Do not think such evil, unwholesome thoughts, as Life
and body are identicalâ; or Life is one thing, but another is the bodyâ; or Does
the Perfect One live after death?â Or not?â
And why should one not think
such thoughts? Because such thoughts are not profitable, do not belong to the
genuine holy life, do not lead to the turning away and detachment, not to
extinction, appeasement, enlightenment, and Nibbaana.
[1]
SN = Saiiyutta-Nikaaya, the
Collection of Grouped Discourses. The first figure refers to the number of
the Saiiyutta, the second to the Sutta.
[2]
This is the 2nd link in the formula of the
dependent origination and signifies here the unwholesome volitional action
(s.v., Karma: Buddhist Dictionary)
accompanied by wrong views and ignorance.