Anattalakkhana Sutta¶
Zen master Dogen said:-
- To study Buddhism is to study the self.
- To study the self is to forget the self.
- To forget the self is to be enlightened by all things.
- To be enlightened by all things is to remove the barriers between oneself and others.
Discourse on the Not-self Characteristic.
It is one of the most important discourses in Buddhism, and it is found in the Pali Canon, which is the collection of scriptures in Theravada Buddhism.
In this discourse, the Buddha explains how the idea of a self is formed through the interaction of the five aggregates (form, feeling, perception, mental formations, and consciousness). He explains that each of the aggregates is not self, impermanent, and subject to suffering. The idea of a self is formed when the aggregates are mistaken to be self, or when they are clung to as self.
The Buddha explains that this misunderstanding of the aggregates as self is the root of all suffering, and that the practice of understanding the not-self characteristic is crucial to attaining liberation from suffering.
dhammatalks¶
The Five (Brethren)
Pañca Sutta (SN 22:59)
This discourse is also known as the Anatta-lakkhaṇa Sutta, the Discourse on the Not-self Characteristic. According to Mv I, this was the first of the Buddha’s discourses during which his listeners became arahants.
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I have heard that on one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. There he addressed the group of five monks:
“Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’
“Feeling is not self.…
“Perception is not self.…
“Fabrications are not self.…
“Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’
“What do you think, monks? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every1 form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every1 consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents.
Note
1. The word “every” here and in all parallel passages is sabba, which is the same as the word for “all.” On the range of meaning covered by the word “all,” see SN 35:23. DN 11, DN 15, MN 49, and AN 10:81 indicate that there is a type of consciousness that lies outside the range of “all,” and so would not fall under the aggregate of consciousness. This apparently corresponds to the dimension mentioned in SN 35:117 and Ud 8:1.
Forgetting the self and embracing non-duality are concepts that are often associated with various spiritual and philosophical traditions, such as Buddhism and Advaita Vedanta.
Advantages of forgetting the self:
- Reduced suffering: One of the main goals of forgetting the self is to reduce suffering, which is often caused by our attachment to our ego or self-identity. By letting go of this attachment and realizing the impermanence and interconnectedness of all things, we can reduce our suffering and find inner peace.
- Increased empathy and compassion: Forgetting the self can also lead to a greater sense of empathy and compassion towards others. When we recognize that we are all interconnected and that our individual identities are temporary, we may be more inclined to treat others with kindness and understanding.
- Increased creativity and intuition: By forgetting the self, we can also tap into a deeper level of consciousness that is often associated with increased creativity and intuition. When we let go of our ego-driven thoughts and judgments, we may be more open to new ideas and insights.
Advantages of non-duality:
- Sense of oneness: Non-duality is the idea that there is no separation between the self and the universe, or between subject and object. Embracing this concept can lead to a sense of oneness with all things, which can be a profound and transformative experience.
- Greater awareness and clarity: Non-duality can also lead to a greater sense of awareness and clarity, as we begin to see through the illusions created by our ego and mental constructs. By recognizing that everything is interconnected and part of a greater whole, we may gain a deeper understanding of the nature of reality.
- Reduced stress and anxiety: Non-duality can also lead to a sense of inner peace and reduced stress and anxiety. By letting go of our attachment to our individual identity and recognizing the impermanence of all things, we may be more accepting of the present moment and less caught up in worries about the future or regrets about the past.