attà: ‘self, ego, personality, is in Buddhism a mere
conventional expression (vohàradesanà), and no
designation for anything really existing; s. paramatthadesanà,
anattà, puggala, satta, jãva.
anattà: ‘not-self’, non-ego, egolessness, impersonality,
is the last of the three characteristics of existence
(ti-lakkhaõa, q.v.). The anattà doctrine teaches that
neither within the bodily and mental phenomena of
existence, nor outside of them, can be found anything
that in the ultimate sense could be regarded as a selfexisting
real ego-entity, soul or any other abiding
substance. This is the central doctrine of Buddhism,
without understanding which a real knowledge of
Buddhism is altogether impossible. It is the only really
specific Buddhist doctrine, with which the entire Structure
of the Buddhist teaching stands or falls. All the
remaining Buddhist doctrines may, more or less, be
found in other philosophic systems and religions, but
the anattà-doctrine has been clearly and unreservedly
taught only by the Buddha, wherefore the Buddha is
known as the anattà-vàdi, or ‘Teacher of Impersonality’.
Whosoever has not penetrated this impersonality of all
existence, and does not comprehend that in reality
there exists only this continually self-consuming process
of arising and passing bodily and mental phenomena,
and that there is no separate ego-entity within or
without this process, he will not be able to understand
Buddhism, i.e. the teaching of the 4 Noble Truths
(sacca, q.v.), in the right light. He will think that it is his
ego, his personality, that experiences suffering, his personality
that performs good and evil actions and will be
reborn according to these actions, his personality that
will enter into Nibbàna, his personality that walks on
the Eightfold Path. Thus it is said in Vis.M. XVI:
“Mere suffering exists, no sufferer is found;
The deeds are, but no doer of the deeds is there;
Nibbàna is, but not the man that enters it;
The path is, but no traveller on it is seen.”
“Whosoever is not clear with regard to the conditionally
arisen phenomena, and does not comprehend
that all the actions are conditioned through ignorance,
etc., he thinks that it is an ego that understands or does
not understand, that acts or causes to act, that comes to
existence at rebirth… that has the sense-impression,
that feels, desires, becomes attached, continues and at
rebirth again enters a new existence” (Vis.M. XVII, 117).
While in the case of the first two characteristics it is
stated that all formations (sabbe sankhàrà) are impermanent
and subject to suffering, the corresponding text
for the third characteristic states that “all things are notself”
(sabbe dhammà anattà; M. 35, Dhp. 279). This is
for emphasizing that the false view of an abiding self or
substance is neither applicable to any ‘formation’ or
conditioned phenomenon, nor to Nibbàna, the Unconditioned
Element (asankhatà dhàtu).
The Anattà-lakkhana Sutta, the ‘Discourse on the
Characteristic of Not-self’, was the second discourse
after Enlightenment, preached by the Buddha to his
first five disciples, who after hearing it attained to
perfect Holiness (arahatta).
The contemplation of not-self (anattànupassanà)
leads to the emptiness liberation (su¤¤atà-vimokkha,
s. vimokkha). Herein the faculty of wisdom
(pa¤¤indriya) is outstanding, and one who attains in
that way the path of Stream-entry is called a Dhammadevotee
(dhammànusàri; s. ariya-puggala); at the next
two stages of sainthood he becomes a vision-attainer
(diññhippatta); and at the highest stage, i.e. Holiness, he
is called ‘liberated by wisdom’ (pa¤¤à-vimutta).
For further details, see paramattha-sacca, pañiccasamuppàda,
khandha, ti-lakkhaõa, nàma-råpa,
pañisandhi.
Literature: Anattà-lakkhana Sutta, Vinaya I, 13-14;
S. XXII, 59; tr. in Three Cardinal Discourses of the Buddha
(Wheel 17). – Another important text on Anattà is the
Discourse on the Snake Simile (Alagaddåpama Sutta, M. 22;
tr. in Wheel 48/49). Other texts in “Path”. – Further:
Anattà and Nibbàna, by Nyanaponika Thera (Wheel 11);
The Truth of Anattà, by Dr. G. P. Malalasekera (Wheel 94);
The Three Basic Facts of Existence III: Egolessness
(Wheel 202/204)
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