Anattā

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(Redirected from
Anatman
)


Translations of
Anatta
EnglishNot self, nonself
Tibetan
བདག་མེད་པ
(bdag med)
Vietnamesevô ngã
Glossary of Buddhism

In

witness-consciousness,[4][5][6][note 2] "reify[ing] consciousness as an eternal self."[7]

Etymology and nomenclature

Anattā is a composite Pali word consisting of an (not) and attā (self-existent essence).

anicca (impermanence).[8]

Anattā is synonymous with Anātman (an + ātman) in Sanskrit Buddhist texts.[9] In some Pali texts, ātman of Vedic texts is also referred to with the term Attan, with the sense of "soul".[8] An alternate use of Attan or Atta is "self, oneself, essence of a person", driven by the Vedic-era Brahmanical belief that atman is the permanent, unchangeable essence of a living being, or the true self.[8][9]

In Buddhism-related English literature, Anattā is rendered as "not-Self", but this translation expresses an incomplete meaning, states Peter Harvey; a more complete rendering is "non-Self" because from its earliest days, Anattā doctrine denied that there is anything called a "Self" in any person or anything else, and that a belief in "Self" is a source of Dukkha (suffering, pain, unsatisfactoriness).[10][11][note 3] Buddhist scholar Richard Gombrich, however, argues that anattā is often mistranslated as meaning "not having a self or essence", but actually means "is not ātman" instead of "does not have ātman."[1] It is also incorrect to translate Anattā simply as "ego-less", according to Peter Harvey, because the Indian concept of ātman and attā is different from the Freudian concept of ego.[15][note 4]

In early Buddhism

In early Buddhist texts

The concept of Anattā appears in numerous

Samyutta Nikaya III.114, III.133, IV.28 and IV.130–166, in Sutta III.66 and V.86 of Vinaya.[8][17] It is also found in the Dhammapada.[18]

The ancient Buddhist texts discuss Attā or Attan (self), sometimes with alternate terms such as Atuman, Tuma, Puggala, Jiva, Satta, Pana and Nama-rupa, thereby providing the context for the Buddhist Anattā doctrine. Examples of such Attā contextual discussions are found in Digha Nikaya I.186–187, Samyutta Nikaya III.179 and IV.54, Vinaya I.14, Majjhima Nikaya I.138, III.19, and III.265–271 and Anguttara Nikaya I.284.[8][17][19] According to Steven Collins, the inquiry of anattā and "denial of self" in the canonical Buddhist texts is "insisted on only in certain theoretical contexts", while they use the terms atta, purisa, puggala quite naturally and freely in various contexts.[19] The elaboration of the anattā doctrine, along with identification of the words such as "puggala" as "permanent subject or soul" appears in later Buddhist literature.[19]

According to Collins, the Suttas present the doctrine in three forms. First, they apply the "no-self, no-identity" investigation to all phenomena as well as any and all objects, yielding the idea that "all things are not-self" (sabbe dhamma anattā).[20] Second, states Collins, the Suttas apply the doctrine to deny self of any person, treating conceit to be evident in any assertion of "this is mine, this I am, this is myself" (etam mamam eso 'ham asmi, eso me atta ti).[21] Third, the Theravada texts apply the doctrine as a nominal reference, to identify examples of "self" and "not-self", respectively the Wrong view and the Right view; this third case of nominative usage is properly translated as "self" (as an identity) and is unrelated to "soul", states Collins.[21] The first two usages incorporate the idea of soul.[22]

No denial of self

Buddhist scholars

five aggregates that are described as not-self are not descriptions of a human being but descriptions of the human experience.[2] According to Johannes Bronkhorst, it is possible that "original Buddhism did not deny the existence of the soul", even though a firm Buddhist tradition has maintained that the Buddha avoided talking about the soul or even denied its existence.[23]

Tibetologist André Migot states that original Buddhism may not have taught a complete absence of self, pointing to evidence presented by Buddhist and Pali scholars Jean Przyluski and Caroline Rhys Davids that early Buddhism generally believed in a self, making Buddhist schools that admit an existence of a "self" not heretical, but conservative, adhering to ancient beliefs.[24] While there may be ambivalence on the existence or non-existence of self in early Buddhist literature, Bronkhorst suggests that these texts clearly indicate that the Buddhist path of liberation consists not in seeking Atman-like self-knowledge, but in turning away from what might erroneously be regarded as the self.[25] This is a reverse position to the Vedic traditions which recognized the knowledge of the self as "the principal means to achieving liberation."[25]

According to Harvey, the contextual use of Attā in the Nikāyas is two-sided. In one, it directly denies that anything can be found called a self or soul in a human being that is a permanent essence of a human being, a theme found in Brahmanical traditions.[26] In another, states Peter Harvey, such as at Samyutta Nikaya IV.286, the Sutta considers the materialistic concept in the pre-Buddhist Vedic period of "no afterlife, complete annihilation" at death to be a denial of Self, but still "tied up with belief in a Self".[27] "Self exists" is a false premise, assert the early Buddhist texts.[27] However, adds Peter Harvey, these texts do not admit the premise "Self does not exist" either because the wording presumes the concept of "Self" before denying it; instead, the early Buddhist texts use the concept of Anattā as the implicit premise.[27][28]

Developing the self

According to Peter Harvey, while the Suttas criticize notions of an eternal, unchanging Self as baseless, they see an enlightened being as one whose empirical self is highly developed.[29] This is paradoxical, states Harvey, in that "the Self-like nibbana state" is a mature self that knows "everything as Selfless".[29] The "empirical self" is the citta (mind/heart, mindset, emotional nature), and the development of self in the Suttas is the development of this citta.[30]

One with "great self", state the early Buddhist Suttas, has a mind which is neither at the mercy of outside stimuli nor its own moods, neither scattered nor diffused, but imbued with self-control, and self-contained towards the single goal of nibbana and a 'Self-like' state.[29] This "great self" is not yet an Arahat, because he still does small evil action which leads to karmic fruition, but he has enough virtue that he does not experience this fruition in hell.[29]

An Arahat, states Harvey, has a fully enlightened state of empirical self, one that lacks the "sense of both 'I am' and 'this I am'", which are illusions that the Arahat has transcended.[31] The Buddhist thought and salvation theory emphasizes a development of self towards a Selfless state not only with respect to oneself, but recognizing the lack of relational essence and Self in others, wherein states Martijn van Zomeren, "self is an illusion".[32]

Karma, rebirth and anattā

The four stages of awakening
(according to the Sutta Piṭaka[note 5])

stage's
"fruit"[note 6]

abandoned
fetters

rebirth(s)
until suffering's end

sotāpanna

1. identity view (Anattā)
2. doubt in Buddha
3. ascetic or ritual rules

lower
fetters

up to seven rebirths in
human or heavenly realms

sakadagami[note 7]

once more as
a human

anāgāmi

4. sensual desire
5. ill will

once more in
a heavenly realm
(Pure Abodes)

arahant

6. material-rebirth desire
7. immaterial-rebirth desire
8. conceit
9. restlessness
10. ignorance

higher
fetters

no rebirth

Source:

Middle-Length Discourses
, pp. 41-43.

The Buddha emphasized both karma and anattā doctrines.[3] The Buddha criticized the doctrine that posited an unchanging essence as a subject as the basis of rebirth and karmic moral responsibility, which he called "atthikavāda". He also criticized the materialistic doctrine that denied the existence of both soul and rebirth, and thereby denied karmic moral responsibility, which he calls "natthikavāda".[33] Instead, the Buddha asserted that there is no essence, but there is rebirth for which karmic moral responsibility is a must. In the Buddha's framework of karma, right view and right actions are necessary for liberation.[34][35]

Hinduism, Jainism and Buddhism all assert a belief in rebirth, and emphasize moral responsibility in a way different from pre-Buddhist materialistic schools of Indian philosophies.[36][37][38] The materialistic schools of Indian philosophies, such as Charvaka, are called annihilationist schools because they posited that death is the end, there is no afterlife, no soul, no rebirth, no karma, and death is that state where a living being is completely annihilated, dissolved.[39]

Buddha criticized the materialistic annihilationism view that denied rebirth and karma, states Damien Keown.[36] Such beliefs are inappropriate and dangerous, stated Buddha, because they encourage moral irresponsibility and material hedonism.[36] Anattā does not mean there is no afterlife, no rebirth or no fruition of karma, and Buddhism contrasts itself to annihilationist schools.[36] Buddhism also contrasts itself to other Indian religions that champion moral responsibility but posit eternalism with their premise that within each human being there is an essence or eternal soul, and this soul is part of the nature of a living being, existence and metaphysical reality.[40][41][42]

In Theravada Buddhism

Traditional views

Nyanatiloka Mahathera.[44]

According to Collins, "insight into the teaching of anattā is held to have two major loci in the intellectual and spiritual education of an individual" as s/he progresses along the Path.[45] The first part of this insight is to avoid sakkayaditthi (Personality Belief), that is converting the "sense of I which is gained from introspection and the fact of physical individuality" into a theoretical belief in a self.[45] "A belief in a (really) existing body" is considered a false belief and a part of the Ten Fetters that must be gradually lost. The second loci is the psychological realization of anattā, or loss of "pride or conceit". This, states Collins, is explained as the conceit of asmimana or "I am"; (...) what this "conceit" refers to is the fact that for the unenlightened man, all experience and action must necessarily appear phenomenologically as happening to or originating from an "I".[45] When a Buddhist gets more enlightened, this happening to or originating in an "I" or sakkdyaditthi is less. The final attainment of enlightenment is the disappearance of this automatic but illusory "I".[45]

The Theravada tradition has long considered the understanding and application of the Anattā doctrine to be a complex teaching, whose "personal, introjected application has always been thought to be possible only for the specialist, the practising monk". The tradition, states Collins, has "insisted fiercely on anattā as a doctrinal position", while in practice it may not play much of a role in the daily religious life of most Buddhists.[20] The Theravada doctrine of Anattā, or not-self not-soul, inspire meditative practices for monks, states Donald Swearer, but for the lay Theravada Buddhists in Southeast Asia, the doctrines of kamma, rebirth and punna (merit) inspire a wide range of ritual practices and ethical behavior.[46]

The Anattā doctrine is key to the concept of

Nibbana in the Theravada tradition. The liberated nirvana state, states Collins, is the state of Anattā, a state that is neither universally applicable nor can be explained, but can be realized.[47][note 8]

Current disputes

The dispute about "self" and "not-self" doctrines has continued throughout the history of Buddhism.

tathāgatagarbha sutras.[56]

Several notable teachers of the

stays silent when asked whether there is a 'self' or not,[61] as a major cause of the dispute.[62]

Anātman in Mahayana Buddhism

Anātman is one of the main bedrock doctrines of Buddhism, and its discussion is found in the later texts of all Buddhist traditions.[43]

There are many different views of anātman (Chinese: 無我; pinyin: wúwǒ; Japanese: 無我 muga; Korean: 무아 mu-a) within various Mahayana schools.[63]

The early Mahayana Buddhist texts link their discussion of "emptiness" (śūnyatā) to anātman and nirvana. They do so, states Mun-Keat Choong, in three ways: first, in the common sense of a monk's meditative state of emptiness; second, with the main sense of anātman or 'everything in the world is empty of self'; third, with the ultimate sense of Nirvana or realization of emptiness and thus an end to rebirth cycles of suffering.[64] The anātman doctrine is another aspect of śūnyatā, its realization is the nature of the nirvana state and to an end to rebirths.[65][66][67]

Nāgārjuna

The Buddhist philosopher

Nāgārjuna (~200 CE), the founder of Madhyamaka (middle way) school of Mahayana Buddhism, analyzed dharma first as factors of experience.[13] David Kalupahana states that Nāgārjuna analyzed how these experiences relate to "bondage and freedom, action and consequence", and thereafter analyzed the notion of personal self (ātman).[13]

Nāgārjuna extensively wrote about rejecting the metaphysical entity called ātman (self, soul), asserting in chapter 18 of his Mūlamadhyamakakārikā that there is no such substantial entity and that "Buddha taught the doctrine of no-self".[68][69][70]

Nāgārjuna asserted that the notion of a self is associated with the notion of one's own identity and corollary ideas of pride, selfishness and a sense of psychophysical personality.[71] This is all false, and leads to bondage in his Madhyamaka thought. There can be no pride nor possessiveness, in someone who accepts anātman and denies "self" which is the sense of personal identity of oneself, others or anything, states Nāgārjuna.[13][14] Further, all obsessions are avoided when a person accepts emptiness (śūnyatā).[13][72] Nāgārjuna denied there is anything called a self-nature as well as other-nature, emphasizing true knowledge to be comprehending emptiness.[71][73][74] Anyone who has not dissociated from their belief in personality in themselves or others, through the concept of self, is in a state of avidya (ignorance) and caught in the cycle of rebirths and redeaths.[71][75]

Yogācāra

The texts attributed to the 5th-century Buddhist philosopher

Candrakīrti, who then offered his own theories on its importance.[77][78]

Tathāgatagarbha Sutras: Buddha is True Self

Some 1st-millennium CE Buddhist texts suggest concepts that have been controversial because they imply a "self-like" concept.[79][80] In particular are the tathāgatagarbha sūtras, where the title itself means a garbha (womb, matrix, seed) containing Tathāgata (Buddha). These Sutras suggest, states Paul Williams, that "all sentient beings contain a Tathagata" as their "essence, core or essential inner nature".[81] The tathāgatagarbha doctrine, at its earliest probably appeared about the later part of the 3rd century CE, and is verifiable in Chinese translations of 1st millennium CE.[81] Most scholars consider the tathāgatagarbha doctrine of an "essential nature" in every living being is equivalent to "self",[citation needed][note 9] and it contradicts the anātman doctrines in a vast majority of Buddhist texts, leading scholars to posit that the tathāgatagarbha sutras were written to promote Buddhism to non-Buddhists.[83][84]

The

Ratnagotravibhāga (also known as Uttaratantra), another text composed in the first half of 1st millennium CE and translated into Chinese in 511 CE, points out that the teaching of the tathāgatagarbha doctrine is intended to win sentient beings over to abandoning "self-love" (atma-sneha) – considered to be one of the defects by Buddhism.[87][88] The 6th-century Chinese tathāgatagarbha translation states that "Buddha has shiwo (true self) which is beyond being and nonbeing".[89] However, the Ratnagotravibhāga asserts that the "self" implied in tathāgatagarbha doctrine is actually "not-self".[89][90]

According to some scholars, the

Tathagatagarbha Sutra.[92] Zimmermann also avers that "the existence of an eternal, imperishable self, that is, buddhahood, is definitely the basic point of the Tathāgatagarbha Sutra".[93] He further indicates that there is no evident interest found in this sutra in the idea of Emptiness (sunyata).[94] Williams states that the "self" in tathāgatagarbha sutras is actually "non-self", and neither identical nor comparable to the Hindu concepts of brahman and self.[87]

Vajrayāna

Tibetan and Nepalese Buddhist deities Nairatmya and Hevajra in an embrace. Nairatmya is the goddess of emptiness, and of anātman realization.[95][96]

The anātman doctrine is extensively discussed in and partly inspires the ritual practices of the Vajrayāna tradition. The Tibetan terms such as bdag med refer to "without a self, insubstantial, anātman".[97] These discussions, states Jeffrey Hopkins, assert the "non-existence of a permanent, unitary and independent self", and attribute these ideas to the Buddha.[98]

The ritual practices in Vajrayāna Buddhism employs the concept of deities, to end self-grasping, and to manifest as a purified, enlightened deity as part of the Vajrayāna path to liberation from rebirths.[99][100][101] One such deity is goddess Nairatmya (literally, non-soul, non-self).[102][103][104] She symbolizes, states Miranda Shaw, that "self is an illusion" and "all beings and phenomenal appearances lack an abiding self or essence" in Vajrayāna Buddhism.[95]

Difference between Buddhism and Hinduism

Atman in Hinduism

The Buddhist concept of anattā or anātman is one of the fundamental differences between mainstream Buddhism and mainstream Hinduism, with the latter asserting that ātman ("self") exists.[note 2]

In Hinduism, Atman refers to the essence of human beings, the observing

material reality, and characterized by Ahamkara ('I-making'), mind (citta, manas), and all the defiling kleshas (impurities). Embodied personality changes over time, while Atman doesn't.[109]

According to Jayatilleke, the Upanishadic inquiry fails to find an empirical correlate of the assumed

Atman, but nevertheless assumes its existence,[110] and Advaitins "reify consciousness as an eternal self."[7] In contrast, the Buddhist inquiry "is satisfied with the empirical investigation which shows that no such Atman exists because there is no evidence" states Jayatilleke.[110]
According to Harvey, in Buddhism the negation of temporal existents is applied even more rigorous than in the Upanishads:

While the

Upanishads recognized many things as being not-Self, they felt that a real, true Self could be found. They held that when it was found, and known to be identical to Brahman, the basis of everything, this would bring liberation. In the Buddhist Suttas, though, literally everything is seen is non-Self, even Nirvana. When this is known, then liberation – Nirvana – is attained by total non-attachment. Thus both the Upanishads and the Buddhist Suttas see many things as not-Self, but the Suttas apply it, indeed non-Self, to everything.[111]

Both Buddhism and Hinduism distinguish ego-related "I am, this is mine", from their respective abstract doctrines of "Anattā" and "Atman".[112] This, states Peter Harvey, may have been an influence of Buddhism on Hinduism.[113]

Anatman and Niratman

The term niratman appears in the Maitrayaniya Upanishad of Hinduism, such as in verses 6.20, 6.21 and 7.4. Niratman literally means "selfless".[114][115] The niratman concept has been interpreted to be analogous to anatman of Buddhism.[116] The ontological teachings, however, are different. In the Upanishad, states Thomas Wood, numerous positive and negative descriptions of various states – such as niratman and sarvasyatman (the self of all) – are used in Maitrayaniya Upanishad to explain the nondual concept of the "highest Self".[115] According to Ramatirtha, states Paul Deussen, the niratman state discussion is referring to stopping the recognition of oneself as an individual soul, and reaching the awareness of universal soul or the metaphysical Brahman.[117]

Correspondence in Pyrrhonism

The Greek philosopher

Christopher Beckwith argues that Pyrrho based his philosophy on his translation of the three marks of existence into Greek, and that adiaphora (not logically differentiable, not clearly definable, negating Aristotle's use of "diaphora") reflects Pyrrho's understanding of the Buddhist concept of anattā.[119]

See also

Notes

  1. ^ Definition:
    • Anatta Archived 2015-12-10 at the Wayback Machine, Encyclopædia Britannica (2013): "Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine that there is in humans no permanent, underlying substance that can be called the soul. Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that are constantly changing. "
    • Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. .
    • Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51.
      ISBN 978-0-521-85241-8.: "...anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas
      or heaps—the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."
    • Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. .: "...Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
  2. ^ a b Atman in Hinduism:
  3. ^ Buddha did not deny a being or a thing, referring it to be a collection of impermanent interdependent aggregates, but denied that there is a metaphysical self, soul or identity in anything.[12][13][14]
  4. ^ The term ahamkara is 'ego' in Indian philosophies.[16]
  5. MN
    22), where the Buddha states:

    "Monks, this Teaching so well proclaimed by me, is plain, open, explicit, free of patchwork. In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no (future) round of existence that can be ascribed to them. – Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera (Nyanaponika, 2006)

  6. ^ The "fruit" (Pali: phala) is the culmination of the "path" (magga). Thus, for example, the "stream-enterer" is the fruit for one on the "stream-entry" path; more specifically, the stream-enterer has abandoned the first three fetters, while one on the path of stream-entry strives to abandon these fetters.
  7. ^ Both the stream-enterer and the once-returner abandon the first three fetters. What distinguishes these stages is that the once-returner additionally attenuates lust, hate and delusion, and will necessarily be reborn only once more.
  8. ^ This is a major difference between the Theravada Buddhists and different Hindu traditions which assert that nirvana is realizing and being in the state of self (soul, atman) and is universally applicable. However, both concur that this state is indescribable, cannot be explained, but can be realized.[48][49]
  9. ^ Wayman and Wayman have disagreed with this view, and they state that the tathāgatagarbha is neither self nor sentient being, nor soul, nor personality.[82]

References

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  5. ^ a b Dalal 2010, p. 38.
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Sources

Harvey, Peter (2013b). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 34, 38.

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External links