C h a p t e r 3
Atta, anatta and some concepts relating to
a tta in the verses of the N ik a y a s
121 Chapter 3
Atta, anatta and some concepts relating to
atta in the verses of the Nikayas,
^ The meaning of atta
Investigating the usages of atta found in the verses of the Nikayas, I wish to study the meaning of atta and the attitude of the Buddhists towards it.
T h e usages of atta are multiple, but I think they can be classified into two groups, viz. (1) r as a personal pronoun, (2) ‘self, the principle of consciousness in me, which w e consider as ourselves w h e n w e introspect ourselves.
The second meaning of atta is more important and needs to be examined closely, so I would like to check up the usages of atta as used in this meaning and put them in proper order depending on the types of attitudes towards it.
(1) tittbati
Yo duddamayo d a m e n a danto Viro santusito vitinnakafikho vijitavi
apetalomaharhso Viro so parinibbuto thitatto. (One w h o is difficult to be
tamed [but] is restrained with the process of restraining, the Valiant, one
w h o is satisfied, one w h o has crossed the doubts, the victorious one, one
w h o has set aside horripilation [i.e. fear], is one wh o is calmed and is self-
122 established.) < Therag.8>'
(2) dammati
U d a k a m hi nayanti nettika, usukara namayanti tejanarh darum namayanti
tacchaka attanam damayanti pandita. (Those who make conduits for
irrigation lead the water. Arrow-makers straighten the arrows.
Carpenters straighten the wood timber. Wise men tame themselves.) <
Dhp.80 >“
(3) gopeti
Nagaram yatha apaccantaih guttarii santarabahiram evaiii gopetha attanam,
khano ve m a upaccaga. (Just as the rampart of a town is guarded firom
within and without, guard yourself, do not ma k e the good opportunity pass
away.) < Therag. 653> ^
(4) passati
Otthapahatamattena attanam pi na passati patthaddhagiva carati, aharh
se50^o'ti maniiati. (Only by moving the lips, he does not understand his self,
he walks with his neck stiff, and lobours under the conceit that he is
better than others.) < Therag. 1074>^
' Other examples of titthaitioccur in Therag.5, 7; Sn. 215, 328, 370,,477, 519. - Similar examples are abundant. For example: ‘The self-restrained (attadanto) is better and reaches the nibbind (Dhp, 322, 323). Buddha is the self-restrained {sambuddham attadantsim) (Therag.689). Other examples of this word occvu* in Dhp. 9, 104, 159, 160, 305. A n d also, using the words mentioned below, self restraining is taught: saimamay’ attanam (Dhp.25, 380; S a 216, 284; SN. 1-3), susamvutatto (SN.1-3), bhivitattanam (Dhp. 106; Sn. 277; Itiv. 68), yatatto (Sn. 490, 723; Therag. 10; Uda. 1-4). ^ Other examples of titthaitioccvoc in Therag.5, 7; Sn. 215, 328, 370, 477, 519. It is also mentioned that knowing oneself means the mirror of the truth, and that
123 (5) purify himself
Tatrabhiratim icchejrya, hitva kame, akincano pariyodapeyya attanaiii
cittaklesehi pandito. (Leaving all his pleasure, having no-possession, one
should purify himself from the lust of the mind.) < Dhp.88
(6) admonishing against hanti’
Pubbe hanati attanaxti paccha hanati so pare; suhatam hanati attanaiii
vitarhseneva pakkhima. (First, he injures his ow n self, and the afterwards,
injures others, just as the bird which is injured by the bird-snare, injures
his ow n self terribly.) < Therag. 139 >®
The verses mentioned above are the main examples on atta. W h a t the passages ma k e clear is that the atta is not an eternal principle, but only a self consciousness which occurs in m i n d w h e n w e think about ourselves. It is impossible to regard these att^ as eternal subjects. These attm are transient, and have both the possibilities i.e. to turn towards worse and to turn towards better.
As for the attitude towards the atta in such cases, w e can say ‘dammatr is a basic one, that is, to restrain ourselves controlled. The final end will be to m a k e the self fixed and steady. T he m a n whose self is firmly fixed, i.e.
he can observe^himself with the inner and the outer eyes by using this mirror. A n d also in Therag. 51 and Uda. I-IO, one is encouraged to know oneself in the same sense. ^ The same expression is found in Dhp. 165, 239, 388; Sn. 275, 962. ® Other examples of this meaning occur in Dhp. 355, 585; SN. 1-3. And, sentences mentioned below also should be noted: mattanam khanti (Therag. 1173); attanam na tapayeiSnAlb] Therag. 1227; SN. 1-8).
124 composed and calmed is said to be a Buddha.'
To make one’s self fixed, what can one do, what should one do? The texts explain this point minutely and concretely thus: They cannot call themselves their o w n selves,** and self is not within their control. To m a k e
the present self better, w e have in the first place to kn o w well ourselves,'’ and
then w e have to take the dirt therein,i.e. to purify the self” O n e should
not injure,'' should not torment one’ self,'^ and should guard the sel£“
W h e n in this w a y the self is fixed, it can well be said that the self is
conquered and that one can control one’s self’"' However, when we say to
control our selves, both the subject and the object, that is one wh o controls and
one w h o is controlled both are our selves. Therefore it must be said that the
most rehable thing is our selves.
It can be said on the basis of the sentences mentioned above, that
attitude towards atta as found in the verses of Nikayas is not negative, and
marks a positive attitude of making efforts (moral) to improve our selves’.
3 ^ The meaning of anatta
W e shall no w discuss the term ‘anatta in detail. T w o points on anatta
need to be noted. The first point is the exact import of the term atta wh e n the
^ Sn. 477; Therag. 5, 7, 8. ® atta hi attano natthi (Dhp. 62). " Therag. 171, 172 Dhp. 165, 239, 388; Sn. 275, 962. “ Dhp. 88. *- Dhp. 355; Sn. 583, 585; Therag. 139; SN. 1-3. Sn.451, 1127; SN. 1-8. '“‘Dhp. 315; Therag. 653, 1005. Dhp. 103.
125 doctrine of anatta is taught. The second point is what the negative particle
‘an ’in anatta means, that is what kind of negation of atta was intended.
The first question is sometimes answered by sajdng that the word atta m e a n s eternal existence or eternal principle or Atman as implied in the
Upanisadic philosophy. As for the second question, the negative particle ‘a n ’ is interpreted in two ways. The first indicates the absolute negation of any such principle as that of Atman while the second interpretation tends to negate only a given concept of atman. The first interpretation marks absolute negation oi Atman while the second one is only qualified negation.’'
W e shall no w inquire into some sentences pertaining to anatta.
Anattani attamanarh passa lokam sadevakarh nivittharii namarOpasmirii,
'idam saccan' ti mannati. (See the world along with that of the gods
wrongly taking atta into what is not atta, and sticking fast to the na m e and
form as the [final] reahty.)
W h a t this verse makes clear at once is idea that even gods consider that which is not atta as atta. This is a qualified negation of atta. Here it is only maintained that those who hold fast to the view that na m e and form are the real nature of atta are mistaken. The atta as such is not negated. Let us examine further a few more instances of the usage of anatta. Consider the
Dhp. 238; Sn. 501. PTSD. p.22. This phrase ‘anattaih attaminam passd is translated by Ma x muU e r as ‘seeing the real in the unreal’ (SBE. p. 140), K e n Sakurabe translates the phrase as ‘to think there is self in what is not self, and remsirks that this anatta does not me a n the stage w e must reach or we rely on but means only the thing which is not self (‘A problem on No-self, A annual Report of Otani University, vol. 35, p81, 85).
126 following verses.
uddham adho ca sabbadhi vippamutto ayam aham asmi, ti ananupassi,
evarh vimutto udatari ogham atinnapubbam apunabbhavaya. (One who is
hberated above, below and everywhere does not observe that this is I. The
hberated one crosses over the stream which nobody has crossed over so far,
an d will not be reborn again.)
Rupam vedayitam saiinam viiinanarh yaiica sankhatam n'eso h a m asmi
n'etam me, evarii tattha virajjati. (Material form, feehng, perception,
consciousness and dispositions, I a m not any of them, and also each of them
is not I. In this way, one is detached from them.)
Cittam upatthapetvana ekaggarii susamahitam, paccavekkhatha sahkhare
para to na ca attato. (Having m a d e your mind attentive and one-pointed
and weU-calmed, look at the conditioned things as extraneous and not
forming a part of yourself)
Sankhare parato passa, dukkhato ma ca attato. (See things conditioned as
others [i.e. as extraneous factors not foaming a part of one’s self] and as a
source of suffering: do not see th e m as being yourself.)
Here, we notice that the verses above mentioned set forth the same
meaning as what is taught in Sn.756. The point which is emphasized in both
19 Other examples are: yepahca khandhe passantiparato na ca attato (Therag.1160);
127 is to avoid the misunderstanding as regards w h a t is not one’s o w n self (e.g. five skandhas, safikhara) as I. Now, w e can really appreciate the real meaning of the term atta in the negative expression anatta in Sn.756. It only means the consciousness every one experiences when one say ‘I’, ‘myself which we recognize wh e n we consider ourselves.
Another example we have to pay attention to is Dhp. 277-279, which refers to the three marks of Bu d d h i s m {anicca, dukkha, anatta).
‘Sabbe d h a m m a anatta ti yada pafifiaya passati atha nibbindati dukkhe -esa
m a g g o visuddhiya. (When he kn o w s that aU things are not self, he is fi'eed
from suffering, this is the path to purity.)
The phrase ‘sabbe dhamma anatta gives us two points to think about: (1)
T he kind of negation: a relative negation or an absolute negation, (2) the meaning of the term attain the expression anatta.
Regarding the first point, w e should understand that the term anatta is only a negative nominal compound meaning not atta, i.e. certain things being
not atta and not a denial of there being no atta at all."” The reasons are that,
‘namarupa’ in Sn.756, five ‘khandas’ va. SN. Vol.l. pll2, and ‘sankhara’ in
Therig.177 and SN. Vol.l, p. 188, all m e a n basically what is implied in the
phrase 'sabbe dhamma. So, the teaching of this anatta in Dhp.279 is
supposed to be the same as that of Sn. 276. Therefore, anatta in this verse
ye ca passanti sankhare parato na ca attato (Therag.1161). Narda Thera, understanding atta in this verse as ‘soul’, translates this sentence as ‘all Dhammas are without soul’ {The Dbammapada, by Narada Thera, Colombo, 1963, p.224). However, M a x Miiller translates this sentence into ‘All forms are unreal’ (SBE. voL X, p.69).
128 should be understood as meaning that the five khandhas, the name and form which are all dhamma (sabbe dhamma) are not atta. This means that the term atta does not signify that these ‘sabbe dhamma are atta. It dose not deny the existence of atta. A n d also, some scholars conclude after detailed study that this anatta means the thing which is not atta?'^
To the second question, I think this also should be understood as self- consciousness as in that of Sn.756, not being a reference to the eternal principle of atta. Because all the other meanings of atta mentioned above m e a n ‘self, not an eternal concept. A n d in the Chinese translation corresponding to this verse, it is translated as ‘everything is not ourselves’.”
Now, w e can say the teaching of Dhp.279 is basically the sa m e as the teaching of Sn.756, the teaching to avoid considering the thing which is not self as self
Let m e now summarize the concept of anatta in the verses of Nikayas.
Therein the meaning of anatta is not a total negation of the self itself, is not a negation of atman and Brahman as propounded in the Upanisads. It simply means a negation of our mistake in regarding what is not self as self. In these sentences, the things.which are not self are referred to as ‘sabbe dhamma (or, five khandhas, namarupa, sankhara). When we misunderstand them as forming our self, we become attached to them. W h e n we become
For example, Hajime Nakamura understands the meaning of ‘sabbe dhamma anatta as ‘Every thing outward is the thing which is not itmaii. His understanding is based on the following reasons: (1) In gatha, the word anatta is usually used as masculine noun which means what is not atta. (2) In old verses, five khandhas and sankhara are regarded as what is not atta (para), that is ‘another’. (3) In Indian philosophy, generally, anatman means what is not atman. (4) Verses in the Nikayas, in the sentences written in relatively old times, anatta is used as a noun. A n d in Chinese translations corresponding to it, anatta is translated as ‘is not atta (Jii-ga, 0 &). K e n Sakurabe also said that almost all the usages of anatta supposed to be understood as ‘what is not atH as far as its usage in Nikayas is concerned. A n d he denotes that anatta in Dhp.279 means ‘what is not atta’.
129 attached to them, we experience suffering. To eliminate the suffering, w e should avoid attachment. To avoid attachment, we should not hold what is not self as self
3-3-ij S o m e concepts relating to atta — dtta, manas and ceto —
I would like to discuss in depth the words {citta, manas and ceto) which m e a n ‘mi n d ’. I think it is very important to study them in order to m a k e the theory of self and non-self clear.
The problem of the mind has been a matter of concern, because it greatly depends on the state of our mind whether w e become happy or distressed.
The first phrase in the Dhammapada gives us this important lesson.
Manopubbangama dhamma manosettha manomaya manasa ce padutthena
bhasati va karoti va, tato narii d u k k h a m anveti cakkarh va vahato padarii.
(Our life is the result of our mind, w e become what we think. W h e n a m a n
speaks or acts with evil mind, suffering follows him as the wheel of the
bullock-cart foUows the bullock wh o draws the cart.)
O u r mind is ever-changing, and m a y turn to a better or a worse state.
This character of the ever-changing mind is clearly illustrated in the
Dhammapada {Cittavagga):
^ In Dhp. 2, it is said that if a m a n speaks or acts with pure mind {pasamia), happiness {sukha) follows him. Other examples showing same idea are found in following sentences: nicchapamhatam cittaih papiyo naih tato kare (Dhp.42); sammapanibitam cittaih seyyaso naih tato kare (Dhp. 43).
130 phandanam (agitating)
capalarh (unsteady)
durakkham (difficult to protect)
dunnivarayam (difficult to prevent)
dunniggahaiii (difficult to subdue)
lahum (flighty)
sududdasam (very difficult to see)
sunipuna (very subtle)
yatthakamanipitinaih (going wherever it wishes)
durangamaih (going after)
ekacararh (moving about lonely)
asaririnam (unsubstantial)
guhasayaiti (hiding in the cave)
This mutable mind, if governed by pleasures {kima), will be crushed,be wicked,'® be greedy,'" be angry,^ be delusive and become impure.'® The wrongly directed mind will do sinful acts and ma k e us suffer.Therefore, it is emphasized that w e have to control our min d so that it does not take a wrong direction.
Now, w e look into h o w to control our min d and the attitude toward the
This shows the idea that our mind is located in the heart. ^ ummaduna ullapana kama cittapamathino sattanam samkilesaya kippaih Marena odditaih (Therig. 357). ^ padutthacittarb (Uda 1.9). lobho cittappakopano, dosa cittappopano, moho cittappokopano (Itiv.88). ^ 5a/ni3Z/^a/nana(Therig.344). ^ samkilitthamana (Itiv.88). ^ diso disaih yan tarn kayira veriva pana verinaih, micchapanihitam cittaih papiyo naih tato kave IV.3).
131 mind.
(1) dameti (to tame)
Dunniggahassa lahuno yatthakamanipatino cittass damatho sadhu cittam
dantarh sukkhavahaiti. (It is good to tame the mind which is difficult to
subdue, is flighty, and goes wherever it wishes. The tamed mind brings
happiness.)
(2) rakkhati (to guard)
Sududdasm sunipunam yatthakamanipatinam cittam rakkhetha medhavi
cittarii guttam sukhavaharti. (Let the wise m a n guard his min d which is
difficult to see, very subtle, and goes wherever it wishes. Th e guarded
mi n d brings happiness.)
(3) vippasidati (becoming clear)
Yajassa, yajamano sabbattha vippasadehi cittam arammanarii yajamanassa
yafmam, ettha patitthaya jahati dosaiti. (Offer, m a k e your min d pure wh e n
you offer. The object of the one w h o offers is the oblation. H e stands
firmly and forsakes the sin.)
Sentences mentioned below should also be noted: Tad [cittarii^ ajj’ahaih niggahissami yoniso (Therag.77); ye cittam saMamssanti (Dhp.37). The word bhaveti (to develop) is often used as an attitude to mind too. For instance, bhavitam C7^^a/n(Uda.IV.4); subhavitam cittam (D\vp.\A, Therag.1225); cittam bhavebi ekaggam susamahitam (Therig.l9, 82). The sentences below should be noted: socittam anurakkbatha (Dhp.327); rakkhitamanasanoiSn.Q'S)-, rakkhitacitta (Uda.III.2).
132 (4) titthati (to stand)
K umbhupamam kayam imarii viditva nagarupamaih cittam idaiii thapetva yodhetha Ma r a m pannavudhena, jitarhn ca rakkhe, anivesano siya. (Knowing that this body is like a water pot, keeping this mind hke a fortress, fight against Mara by using the weapon of knowledge, guard the conquered or subdued mind without attachment.)
(5) vijanati (to know)
Cittanimttassa kovido pavivekarasam vijaniya jhayarii nipako patissato
adhigacchejo^a sukharii niramisan ti. (One wh o knows the sign of the mind,
the taste of solitude, does meditation, is wise and mindful, and attains the
happiness which is free from sensual desires.)
Judging from the above, the attitude towards the mi n d appears to be similar to that of the self, namely, taming and guarding the mind which is conquered by desire; w e have to change it into a better one.‘^ A n d w h e n the mind is established, it is freed.^® T h o u g h self and mind are alike so far as our attitude to them is concerned, the meanings of both the concepts are not entirely the same. The qualities of the min d are enumerated as follows:
A n d also vipassannena cetasa (Dhp.79) should be noted. The sentences we have to pay attention to are as foUows: cittam thitain (Uda IV.4); anavatthitacittam (Dhp.38). ^Therag.158. 183 ^ cittam vimucci me 19, 65, 182, 270, 274, 302, 410, 477; Therig. 17, 30, 81); vimuttacittam (Therig.96; Itiv.44); suvimuttacitto (Itiv.109); cetovimutthlna (Itiv.103): cetovimuttisampanna (Itiv.103); phuttho vimokkho manasa (Itiv.63); vimuttamanaso(JS'a^.2>\^, etc.
133 (1) Mi n d is sometimes expressed in opposition to body {kay^?'
(2) Mind is sometimes mentioned with the words body {kaya) and wor d
(raca).^®
(3) Fr o m the point of view of five khandhas, it can be said that rupa me a n s
the body and the others m e a n the mind.
(4) W e can find the opinion that our mi n d exists in our heart, or our mi n d
is our heart. ®
(5) W e can find the expression ‘my citta
(6) Mi n d is often considered as having an objective existence, for instance,
w e find it being expressed in the vocative.
Judging from the comparison between self and mind mentioned above, self and mind appear to be similar in meaning. W e can say that we tend to look for the concept which works as something conducting our consciousness w h e n we search for our self more deeply.
In spite of the differences between self and mind, it can be said that, in the practical sense, establishing of the self is the sa m e as the establishing of the mind. The mind is regarded as the concept which exists in ourselves, but there is no thought of regarding it as an eternal concept or soul. T h o u g h mi n d is observed objectively, emphasis is put on the practical side of it, that is on controlling our mind. A n analytical approach to mind, which is a
For example: thitena kayena, thitena cetasa tittham nisinno udava sayano etaih bbikkhu... (Uda.V.lO). For example: kayena samvutta asiih vacaya uda cetaso, samulam tanham abbuyha sitibhuta mhi nibbuta (Therig. 15). Dhp. 37. odatam vata me cittam appamanaih subhavitam... (Therig. 54), etc. taham citta kalim brumi tarn brumi cittadubbhakam, sattha te duJlabho laddbo;
134 distinctive feature of the later Abhidhamma Philosophy, does not clearly appear yet in the verses of the Nikayas.
3-3-2| S o m e concepts relating to atta — jiva —
T h o u g h the word jiva is often translated as soul’, it has a wider meaning and sometimes appears to be ambiguous. Let us check the usages oijiva and investigate them in order to m a k e the ambiguity clear Th e word jiva is a noun which is derived from the verb jivati (V jiv, basically m e a n s to live)/^
The meanings found in the verses of the Nikayas can be classified into five groups as mentioned below.
(1) Klim su’dha vittarh purisassa settharii, kim su sucinnaiii su k h a m avahati,
k i m su have sadutaram rasanarii, kathamjivirii jivitarh ahu settham. (What
is the best wealth for the people? W h a t act done well brings happiness?
W h a t indeed is the sweetest of the tastes? W h a t is called the best life?)
(2) Marane m e bhayam n’atthi, nikanti n'atthi jivite, sandeham
nikkhipissami sampajano patissato'ti. (There is no fear of death for me,
there is no desire for being alive. I a m thoughtful and mindful. I will lay minatthe mam niyojayiti. (Therig. 214), etc. For examples; jivatevapi sappanno opi vittaparikkhaya pannaya ca alabhena vittavapina jivati(Therag.499). A n d also in Sa 84, 613; Dhp. 110; Therag. 194, 228, 550; Uda.VI.2; Itiv.70; etc. See, for examples; amogban tassa jivitam (Therag. 203, 508); jivltena panHaya silavatena naimam atimanne(Sa931); ajivo sotZZu'to (Therag.590); jivitan tassa papiyo, rajam vaddeti attano (Sn.275); sujlvam abirikena, kikasUrena, dhamsina.
135 down my own body.)
(3) Kiccho manussapatilabho, kiccham maccana jivitaiti, kiccham
saddhammasavanam, kiccho Buddhanam uppado. (Obtaining human
existence is rare. Having the life of the mortals is rare. Hearing the true
law is rare. The birth of the Budd h a s is rare.)
(4) Accayanti ahoratta jivitarh uparujjhati, ayu khiyati macc a n a m
kunnadinaiTi va odakarh. (The day and night pass away, the hfe is cut, the
Life of the mortal is exhausted, as the water of a small stream.)
(5) Ruparh na jivan-ti vadanti buddha katharii nvayaih vindat-imam sariram
kut-assa atthiyakapindam eti katham nvayam sajjati gabbharasmin-ti.
(The Buddha say that the form is not the jiva, so w h y does [this] jiva find
this body, from where does the body made of bone and lump come? H o w
does this \jiva\ attach itself to the w o m b [cave]?)
A s we have seen above, the meanings of jiva can be classified into five: (1)
Hfe, (2) being ahve which is opposite to death, (3) life span, (4) life principal, and (5) soul. Of the five meanings, the concept which are ought to study with
pakkhandina, pagabbhena, sankilitthena jivitam (Dhp.244). Other examples are: yam jivitaiii na tapati, maranante na socati (Uda.IV.9); anantararii hi jatassa jiviti maranam dhuvaih (Therag.553); nabhinadami maranam nabbinandami jhitam (Therag. 196, 606, 607). maranantaih hi jivitam (Dhp.148); Na idam anayena jivitam (Therag. 123); jahati idha jivitam (Sn.589). A n d also found in Dhp.130, 331; Sn. 432, 574, 577, 676, 775, 804; Therag. 493, 924; Therlg. 95.
136 regard to self and non-self problem s e e m to be the fifth one, i.e. the jiva meaning the soul. W h a t does this jiva me a n more concretely? If we read out of the sentences quoted above, it becomes clear that, CD jiva is in our body, S' the body belongs to jiva, 3 jiva possesses the bones and flesh, ® jiva is regarded as a subject wh e n we are bom.
They/Va in SN. vol.1, p.206 is translated as the hving soul’ by Mrs. Rhy s
Davids, and she explains that it m e a n s the vital principle constituting the entity or personal proper"’
About such a jiva, it is said in the text that the body is not jiva. To the question that if the body is not jiva, h o w does jiva stay in our body (this question would be asked on the assumption that jiva exists), the answer is like this:
P a t h a m a m kalalam hoti, kalala hoti abbudaiii abbuda jayate pesi, pesi
nibbattati ghano, ghana pasakha jayati, kesa loma nakhani ca yancassa
bhuiijati mata, a n n a m panaii ca bhojanarii, tena so tattha yapeti,
matukucchigato naro’ ti. (First, there is kalala, from kalala abbuda arises,
from abbuda pes/arises, fi*om pesi ghana arises, fi*om ghana pasakha arises,
hair of the head, hair of the body and the nail arise. The mother eats food
and drink, because of which the child in the mother’s w o m b is nourished.)
This answer says that form isn’t jiva, and explains how the unborn child grows in the womb which is a matter of common knowledge. We can
46 The Book of the Kindred Saying
137 understand that the existence of jiva which means a soul is neither affirmed nor denied. W h a t the text says is only that the form is not a jiva. This kind of jiva is not the same as self {attS) and mind {citta, manas, ceto).
3-3-3j S o m e concepts relating to atta — issara —
Issara basically mea n s lord’, ‘ruler', master' and a creative deity’/' In the verses of the Nikayas, the usage of issara is very few, but all the sa m e it is necessary here to refer to them.
Yad atthi samgatam kiiici bhavo ca yattha labbhati, sabbarh anissararh etarii
iti vuttarii mahesina. (The great sage said that, all aggregates which are
conditioned or all existences which w e come across are not issara.)
Tatha tu kassami yathapi issaro; yarn labbhati tena pi hotu m e aham;
viriyena tarn mayha vas anayissarh gajam va mattaiii kusalankusaggaho.
(But I will do like issara, only the things I obtain are enough for me. I will
keep you under m y control with effort just as clever elephant-trainer
controls his rutted elephant in.)
It will be clear from these examples that issara in this context is the one w h o has the power to control and cure,^ and that every existence conditioned
Mrs. Rhys Davids. 1917, p. 262. PTSD. p. 123. Commentary to Thereg.713 {Paramattha-Dlpani, Theragaha-atthakatha, p. 15)
138 is not issara. The matter of the existence and non-existence of issara meaning the lord creating and controlling the universe is not implied here.
3-3-4j T h e feature of the concepts
Such is an outline of some of the concepts which have a relation to atta and anatta, or rather, the concepts to which attention has to be paid wh e n we try to define the principles of atta and anatta. Let me summarize the main points that have been discussed before, and inquire into the relation between these concepts and the anatta theory.
The concepts such as atta, manas, citta and ceto are considered not as eternal existences but as ever-changing or transient ones. Atta can be regarded as the self-consciousness which we experience when we think about ourselves. W h e n we say ‘I a m conscious’, both the subject and the object are but our ow n self It ma y be said that we take cognition of the mental side or mi n d if the subject is emphatically inquired. But as far as the usage of the verses of the Nikayas, the transient feature of the m are emphasized, an d the practical meaning and the attitude to them are almost the sam e in both of them.
However, the concepts such as jiva and issara are different fi:om atta, manas, citta and ceto in meaning and attitude towards them. These two concepts are considered to be eternal and the issara is additionally considered to be a ruler also. Here, we find a negative attitude being taken in their
explains that issara has the power to do what he wants; sabbam etaiii issara-rahitarii, na ettha kenaci 'evam hotu' ti issariyam vuttetuih sakka (ever5d;hing has no issara, that is means that we can not admit the ruler like ‘do hke this’.)
139 cases. However, the wa y of negation is not like ‘There are no jiva and issarsi
(absolute negation) but Uke ‘everything is not jiva, everything is not issara’
(relative negation). In this context, the absolute existence and non-existence of jiva and issara is not imply, and emphasis is only placed on the fact that we, living creatures are not eternal jivas or issara.
Another thing we have to note here is the fact that the usage of anatta is extremely few as compared with those of anicca and dukkha though aU the three are often mentioned as being three essential marks of Buddhism, and the fact that the negations of jiva and issara are not taught by using the word oi'anatta. The term of anatta does not imply here the negation oi jiva and issara which have eternal nature.
3-4j Th e opinion of Vajira
Th e nu n Vajira, as is recorded in the Sarhyutta-Nikaya, answering to the question of Mara, explains her concept oi'satta’. The question of Mara and the answer of Vajira are as follows:
K e n a y a m pakato satto, k u v a m sattassa karako, kuvaiii satto samuppanno,
kuvaiii satto nirujjhati. (Who m a d e this satta? Where is the maker or
creator of the sattal Where from is the satta produced? Where does the
satta cease to be?)
Kinnu satta ti paccesi maraditthigatam n u te suddhasankharapunjo y a m
nayisha satttupalabbhati. ( H o w come you realize the satta? You are
140 holding the idea of the Evil one. This [satt^ is a mere heap of sankharas,
there is no satta here.)
Here, w e notice the assertion of Vajira that satta is a mere heap of the things conditioned, and that there is no satta as being of eternal nature.
Vajira further explains her opinion, telling upama or simile.
Yatha hi angasambhara, hoti saddo ratho iti, evarh khandhesu santesu, hoti
satto ti sammuti, dukkham eva ti sambhoti, dukkharh titthati veti ca,
nafinatra dukkha sambhoti, naMnaih dukkha nirujjhati. (Just as the n a m e
chariot comes into existence w h e n m a n y parts of it are put together, so is
the n a m e satta springs into existence wh e n there is an aggregate of things
conditioned. The suffering arises indeed, the suffering stays and
disappears, suffering itself arises and the suffering itself disappears.)
In the dialogue Mara did not explicitly question whether there is a doer
{karaka) or not, his question, however, presupposes that there is a doer I
propose to think the doer which is presupposed here is the concepts like jiva
and issara mentioned earlier It wiU be difficult to conclude that the doer
The explanation of Sela also shows the same idea: ken idam pakatam bimbam, kvan-nu bimbassa kirako kvam ca bimbam samuppannaih, kvan-nu bimbam nirjjhati (Who is the doer of this figiire? Where is the doer of this figure? Where is this figure produced? Where is this figure ceased?) Nayidam attakataih bimbam, na yidam parakatam agham, hetum paticca sambhutaih, hetubhanga nirujjhati, yatha anHataraih jijam, khette vuttaih viruhati, patbavirasan cagamma, sinehaH ca tad ubhayarh evam khandha ca dhatuyo, cha ca ayatana ime betuiii paticca sambbuta, hetubhanga nirujjhare. (This figure is not made by itself, not by others, is arisen on account of the causes, ceased on account of the cause....)
141 means the atman as maintained in the Upamisadic hterature.
The point in Vajira's explanation to this question is that living being
{satta) is ma d e of things conditioned (khandhas), and is not an eternal being.
Now, w e can, therefore, maintain that the idea of Vajira is quite consistent with that of the negation of jiva and issara. The existence or otherwise of a
doer is not present in Vajira’s explanation.
This idea of Vajira is used as a source wh e n Nagasena tries to explain his
no-soul idea in the Milindapanha. In the chapter seven, I shall be examining
this point.
^ The explanations about the law of existence
W e are n o w able to see that the emphasis is put on eUminating the misunderstanding which prompts us to see what is not self as self, and
misunderstanding what is transience as eternal existence, and also of attachment to transient existence. Transience m a y be said to be the law of existence, or the nature of the existent things. This law can not be changed even if we strive to change it with our full strength. For the m o m e n t let us look closely at this law of existence.
The law of how everything exists is illustrated in many ways. The
important terms which show the law of transience are supposed to be anicca,
asassata, addhuva and suiina. The word sara should also be paid attention to.
Though ma n y such words are used to explain it, the usage of anicca are more
usual frequent and numerous as compared to the other ones.
142 (1) a n ic c a
Sattha ca me lokam imam adhitthahi aniccato addhuvato assrati;
pakk h a n d a marii citta jinassa sasane, tarehi ogha mahato suduttara. (The
teacher told m e that this world is transient, unstable, and sapless. Mini!
make m e spring forward. Doctrine of the victor, make m e pass over the
flood which is very difficult to cross.)
This example tells us about the impermanence of the world. Other examples tell us that the world appears to be permanent, but for the people w h o are able to recognize correctly, it does not appear to be permanent."’® It is
also said that we should understand this world as impermanent, bubble, and
heat haze. ’‘
Sara rupam phenapiiidopamassa kayakalino asarassa, khandhe passa
anicce sarahi niraye bahuvighate. ( R e m e m b e r the miserable and sapless
body are like a lump of foam. Understand the aggregates are transient.
R e m e m b e r anguished hell.)
This example tells us the impermanence of our existence. In other
parts of the text, it is mentioned that our body is a dressed-up body,°“ a mass
of sores,^ old,^ distressed by death,“ impermanent like froth, and
20 SN. IX. 13. yatba bubbulokam passe, yatha passe moridkam, evam lokam avekkhantaiti maccuraja na passati(Dh:p. 170). Dhp.147; Therag.769. Dhp.147; Therag.769, 1093. Therag.1093, 1215. “ Therag.1093.
143 insubstantial as a mirage.“® The impermanence of kama^ vinnana^and
are also stated. The following examples tell us of the impermanence of everything.
Anicca sabbe sankhara, uppadavayadhammino. (All things conditioned are
impermanent, and have the character of rising and losing.)
N a tvarh bale pajanasi, yatha arahatarti vaco, anicca sabba sankhara,
uppadavayadhammino, uppajjitva nirujjhanti, tesarii vupasamo sukho ti
(Foolish people, young girl, you don’t kn o w the words arahat taught, all
things conditioned are transient, having character of rising and ceasing.
They rise and cease. The cessation of them is happiness.)
(2) asara
W e can find some examples of usage of sara, which fundamentally signifies ‘the innermost’, ‘hardest core of anything’, ‘heart or pith of a tree’, and ‘substance’.®® It is sometimes mentioned that we can not find any sara in the existence.
Yo najjhagama bhavesu saraiii vicinam puppham iva udumbaresu, so
bhikkhu jahati oraparam urago jinnam iva tacam purmam. (One does not
Dhp.46. Anicca addhuva kama bahudukkha mahavisa, ayogujo va santatto aghamula dukkhapphala (Therig.489). Kayanca bhindantam natva viMananca viragunam, upadhisu bhayaih disva jatimaranam-ajjhaga, sampatvaparaih santiih kalarii kankhati bbavitatto (Itiv.77). Na digbam ayxim labbate dbantena na capi vi tena jaraih vibanti; appan bi nam jivitam abu dbira asassatam vipparinamadbammam (Therag. 783).
144 find any substance in the existence, just as it is impossible to find flowers m on the fig-trees, abandon this and the opposite shores, as a snake quits its
old worn out skin.)
Th e sira in Sn.5 is annotated by its commentary that it means the natures of permanence and one’s one nature.(saran ti niccabhavam attabhavam ra).®‘ W h a t is to be noted is that sira is explained as attabhava.
This means, at the time this commentary was written atta has a meaning of something permanent. W e can see a big difference in meaning about atta between the time of the verses of Nikayas and the time the commentary was written. W e shall return to this point in chapter 7.
Other examples of sara only repeat that everything conditioned is without substance and produced by cause, trembhng,®" and that the world does not have sara ans^where,®^ our body is also not sara.^*
(3) suma
The word sunna which basically mea n s ‘empty’ and ‘void’ is stressed greatly in Mahayana Buddhism, beginning with the Prajnaparamita-sutras.
But the word sunna can be found even as early as the verses of Nikayas.
Surmato lokaih avekkhassu sada sato attanuditthirii uhacca, evarii maccutaro
siya: evaih lokam avekkhantarh maccuraja na passati. (Consider the world
«« PTSD. p.705. p. 19. sambhavisuvydyta asaraka saihkbatapacalita sad, erita (Therag.260). “ Samantam asaro loko disa sabba samerita (Sn.937). kim bahvagatena abhinanditena layakalina asarena (Therag.453).
145 as empty, being always mindful, remove speculation about self, and one
overcomes death in this way. The king of death does not see the m a n wh o
considers the world like that.)
W e can also find the expression that everything in the world is unreal
{vitatha).^
|3-6| Recognition of the law of existence
The words mentioned above such as anicca, asassata, addhuv, asara and
sunna teU us the law of existence, stressing the impermanent aspect of existence. The point emphasized in the text, at the sa m e time, is to recognize
its impermanence.
sabbalokarh abhiiiiiaya sabbaloke yathatatham, sabbaloka-visarii5aitto
sabbaloke anupamo. (In the whole world, knowing the whole world in
reality, one wh o is unyoked fix>m the world is peerless in the whole world.)
In the other parts of the texts, it is taught that we should recognize every
thing correctly as it has come into existence (yathabutam). For example, in
Dhp.63, it is said ‘the fool wh o kn o w s his foolishness is wise for that reason,
but the fool wh o thinks he is wise is called a fool indeed’.®® A n d to recognize
sabbam vitatham idan'tinatva loke (Sn.9). Yo salo mamati balyam pandito vapi tena so, balo ca panditamanl sa ve balo ti vuccati. Another example is: s^an ca sarato natva asaran ca asarayo te saram
146 correctly implies that we should see aU the parts of the thing, and not just one part of it. It is also said, in Therag. 106, that wh e n it has hundred signs and hundred characteristics, the m a n w h o sees only one sign or characteristic is foolish, but only a m a n wh o sees hundred is wise.®' M o r e philosophically the importance of correct recognition is explained like this: ‘understand, in reality, the arising of every existence and the continuity of the things conditioned,®® consider correctly the rise and fall of the things conditioned’®® and ‘kn o w the action as the action correctly,™ the result as the result correctly.’
It m a y follow from what has been said that the things conditioned are impermanent or transient, but we are apt to misunderstand and regard the things which are impermanent as permanent, and this false understanding is
the cause of our suffering, therefore we, as a first step, must not
misunderstand the things but recognize everything as it is, that is to kn o w the
impermanence of the existence.
3-7] Anatta theory in the verses of the Nikayas
Let us summarize the main points on anatta doctrine that have been
maintained in this chapter, and try to find an outhne of anatta theory, if we
can say so, as attested in the verses of the Nikayas.
The teaching of anatta was sometimes defined as the negation of atman
adhigacchanti smmasankappagocara. satalingassa atthassa satalakkhanadharino, ekahgadassi dummedho satadassi ca pandito ti. Another example is: imesu Irira sajjanti eke samanabrahmana, viggayhanam vivadanti jana ekahgadassino (Uda.Vi.4). suddham dhammasamuppadam suddham samkharasantatim passantassa yathabhutam (Therag.716). yathabhutam apekkhavikhandhanaiit udayabbayaih (Therig.96).
147 as the latter is taught in Upanisadic literature, then we will have to note that there is no such doctrine of anatta in the verses of the Nikiyas.
Further, even, if it were to be defined as the negation of the subject, self
or self-consciousness in the practical sense of the term, w e will also have to
note that this type of anatta doctrine is not the philosophy of the Nikayas.
Then, in what sense can we say that the verses of the Nikayas maintain
any theory of the negation of atmanl Here we can say that the verses of the
Nikayas believe that if jiva and atta are conceived as eternal and substantial
(having a sara) then aU that the Nikaya-werses would negate is that all
existences are not jiva or issara. In other words we can only say that the
Nikayic passages do not positively assert the concepts jiva, issara and sara.
The negative compound anatta does mean ‘not self h\ii it does not indicate an
absolute negation of atta.
B y anatta the verses of the Nikayas me a n the negation of the attachment
which results from the misreading or misunderstanding what is not self as
self.. The doctrine of anicca or impermanence, is the law of existence, and
that is w h y all existences are only conditioned ones. So anatta is the
doctrine teaching the law of the relation that exists between every existence
and self. If we consider and accept this doctrine practically, it can be said
that the doctrine teaches us the attitude w e should take towards this
existence, and the attitude is that of non-attachment.
Here w e should not overlook the fact that the doctrine taught by the
compounded word anatta does not m e a n directly the negation of the eternal
existence. But, the teaching of negating the existence of the allegedly eternal
™ kammam kamman tinatvana vipakaH ca vipikato... (Therag.422).
148 concepts such as jiva, issara and sara were mentioned in other parts of the text without using the word anatta. A n d we can also find passages teaching us a
lesson not to see everything as eternal existence.
149