Anatta

Anatta ( Pali ) or anatman (Sanskrit ) means " non-self ", " not-self " or " impersonal ". This is roughly meant that no existence has a fixed self.

Non-self

The Buddhist doctrine of Anatta ( Pāli ) refers to the absence of a permanent and unchanging self, a solid core essence or soul ( atta means " Accepted "). What is usually considered as "self ", is therefore a collection of constantly changing physical and mental constituents ( " skandhas "). By adhering to the idea that the experienced each temporary state forms a kind of steady and permanent soul, suffering arises. The doctrine of " anatta " tries Buddhists encourage inappropriate from clinging to solve in what is regarded as a fixed essence. Because only in this way - supported by ethical conduct and meditation - can be the way to full liberation ( " Nirvana " ) are gone successfully.

Another understanding of this doctrine - as will be explained as proclaimed by the Buddha in the scriptures of Mahayana Tathagatagarbha - implies that although the five " skandhas " have no fixed self, because they are subject to change and decay, but beyond that yet the eternal Buddha principle, or the Buddha nature ( "Buddha - dhatu " ) is located. Low therefore the transcendent and eternal truth is hidden in every being self - whose full enjoyment can be achieved only through enlightenment.

In the Buddhist teaching of anatta, together with Dukkha and Anicca the three characteristics of existence of conditional existence. Once you have identified the most important teaching of Buddhism, Conditional emergence, one sees these three essentials. The Buddha is therefore referred to as Anatta - vadi, as the herald of the non-self.

Explanation

The Buddhist teaching explains that everything is subject to a continuous change in life and that everything that exists, depending on conditions exist ( pratitya - samutpada ). These are not permanent. Therefore, the idea is regarded as ignorant and illusion of that something had a permanent self or soul.

The adoption of a permanent and solid selves from a Buddhist perspective is a major cause of human suffering. Buddha taught that we come through the recognition of dependent origination to the perception of the limited existence of the ego. This happens because the individually created and disappearing events are seen and it is recognized that there is no self exists. So we can let go of our worldly desires and to grow beyond the suffering. Buddha has often stressed that all adhesion is based on the idea of a solid selves on the ignorance of the Four Noble Truths with their three characteristics of existence and twelve ingredients. This presented his new doctrine a contrast to the prevailing doctrines of the time of the Upanishads, which teach the existence of a solid soul, dar.

The teachings of the Buddha are based on the direct knowledge of the truth and, therefore, they include no concept of a self, which could be created by birth, imagination, speculation, metaphysical studies, or by a self-identification. The five skandhas (body, feelings, perceptions, mental formations, consciousness) are very important in this context because an individual has a desire, attachment formed on these skandhas and identifies itself. If a practitioner has overcome his desire for all five skandhas through meditative insight, he experienced the joy of non-attachment and dwells in wisdom. Buddha has clearly stated that all five skandhas are impermanent, just like a burning flame unstable and is subject to constant change.

In contrast, a minority within the Mahayana tradition relates the Buddhist doctrine of anatta only to the short-lived elements of the five skandhas of a being, but not to the hidden and immortal Buddha - nature. According to the Mahayana teachings of the Buddha nature exists in the depths of the mind of every being (see the section " Anatta in the Tathagatagarba Sutras ").

The question of what happens to a Buddha ( fully enlightened being ) after death, Shakyamuni Buddha ( Siddhartha Gautama ) has considered speculative and not answered.

Understanding

Students of Buddhism have sometimes the intellectual dilemma that the doctrine of anatta and the doctrine of rebirth seem to exclude each other. If there is no self, then reborn no permanent essence of a person, what is? Buddha discussed this in a conversation with a Brahmin named Kutadanta ( Kūtadanta Sutta, Digha Nikaya in the fifth sutta ). It is therefore only karmic pulse which establishes the connection between the individual life. There is no substance which is transmitted. As with a lighted candle, which starts the wax, at the moment of extinction, a new candle is lit at the flame. Thus, the flame is maintained, the fuel is a new one.

Some Buddhists say that it is not difficult to understand how "I " die and be reborn, as to understand how "I " can be exactly the same person, nor that she was a few minutes ago. For advanced in Buddhist mind training, there is no identity of each current self with the self that there were still a few minutes ago; and there is no identity of the self that exists right now, with the self that existed before some life. They are connected only by a continuity of change, but not by a solid substance. Similarly, a flowing river, which is another even a minute later.

A further difficulty in understanding the doctrine of anatta is that it contradicts the idea of ​​the Buddha's teachings as a path of practice. From the teaching of Anatta can deduce that it may be impossible for anyone to free themselves from attachment. Since there is no self, the self can not liberate self. So you freed yourself ' merely ' by the perception of the self.

Anatta ( anatman ) in the Tathagatagarbha Sutras

The understanding of "non- selves " (called in Sanskrit anatman ) in the Mahayana scriptures of the " Tathagatagarbha " Sutras differs from other interpretations and is therefore remarkable: The doctrine that is presented in these texts by the Buddha clarifies that it is only the transitory elements ( skandhas ) of a sentient being, which represent the " non-self " ( " anatman " ), while the actual reality, the inherent essence ( Svabhava ) of the subject is not less than the Buddha principle ( "Buddha - dhatu " - " Buddha - principle " or " Buddha Nature " ): self, pure and deathless. In the " Mahayana Mahaparinirvana Sutra" this indwelling, immortal Buddha - element is referred to as the " true self ". It is not affected by the new birth, is always pure completely flawless, radiant and waits for the discovery in the depths of the contaminated everyday consciousness of every being. In " Tathagatagarbha Sutra" the Buddha explains that he can see this hidden gem Buddha in every being with his Buddha - eye. The Buddha: " Hidden in the klesas ( mental impurities) of greed, hatred and delusion sits elevated and immobile the wisdom of the Tathagata ( the Buddha), the perception of the Tathagatas and the body of the Tathagata [ ... ] all beings, although in these can be found all forms of mental impurities, have a Tathagatagarbha ( a Buddha - essence), which is perfectly pure for all time, and that is saturated with virtues which do not differ from my virtues " ( Lopez, 1995, p. 96). Consequently, gets the doctrine of " non-self " a controversial statement in the Tathagatagarbha Sutras, in which it is presented only as a relative fact, but not as absolute truth.