Anattalakkhana - Mahasi Sayadaw

8/6/2019 Anattalakkhana - Mahasi Sayadaw

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Anattalakkhana

Mahasi Sayadaw

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Preface

THE GREAT DISCOURSE ON THE ANATTALAKKHAA SUTTA

FOREWORD

In the personality of every common worldling or putthujano, moral

defilements or human passions kiless, such as, greed which have atendency to attachment, are in abundance. These kiless have a craving forsenses arising out of the six sense-doors, such as the sense of a beautifulsight and so on. Of all these cravings while attachment occurs in respect ofall what are pleasant and agreeable, attachment to atta as a 'living entity'or 'Self' is not only basically fundamental but also most difficult to bediscarded. It can neither be got rid of by one's own ordinary effort orperseverence nor dispelled by others through normal strength or exertion.

Pacceka-Buddhas were capable of extirpating their own feelings ofattachment to 'Self' by means of adequate and deligent efforts with their willpower without anyone's aid. However, they have no ability to eradicate theattachment to atta that clings others. To be able to wipe out the feeling ofattachment to atta that lies close to the heart of others, one must have thereal aptitude and knowledge to preach and convince others the essence andnoble qualities of the Four Noble Truths. Pacceka-Buddhas have no suchadequate knowledge of high intellect to teach others. That is the reason whythey are destined to become a single Pacceka-Buddha without any disciples.A Pacceka-Buddha therefore enters Nibbna singly. He is not omniscient anddoes not preach the Dhamma to mankind.

ATTACHMENT TO ATTA WILL BE ROOTED OUT ONLY IFTHE FOUR NOBLE TRUTHS ARE FULLY UNDERSTOOD

Supreme Buddhas, the Omniscients, are endowed with better intellect thanPacceka-Buddhas. The Supreme Buddhas truly realized the Four NobleTruths on their own initiative. They could also preach and teach others tounderstand clearly the Dhamma relating to the Four Noble Truths. That iswhy they became Supreme Buddhas, the fully Enlightened Ones. Therefore,the Lord Buddha was able to deliver to the First Sermon concerning the Four


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Noble Truths to the five ascetics who were present along with all CelestialBeings, such as, Devas and Brahms. The sermon is the Great Discourse onthe "Setting in Motion the Wheel of Dhamma or Righteousness", popularlyknown as Dhammacakkappavattana Sutta. This Grate Discourse was the firstDhamma delivered by the Blessed One on the eve of Saturday night of thefull moon of Wso, exactly two months after His attainment of the Superme

Enlightenment. At the close of this Great First Sermon, Ashin Konda, theleader of the five ascetics first became an Ariya Sotpana. Having reachedthe stage of Sotpana he has got rid of all sceptical doubts about the truthof the Dhamma and of the misconception of Sakkya "Self" or a living entity.Nevertheless, self-pride still lingers on in his mind assuming that everythingcould be achieved if done or said or imagined according to his own sweetwill. The rest four ascetics had not yet then realized the Special Dhamma"the awakening of higher consciousness."

HEMAVATA SUTTA

The sermon on Dhammacakka Sutta came to an end in the first Watch of thenight on that Full Moon Day. In the middle Watch of that Saturday night,Stgiri and hemvata Devas accompanied by their one thousand warriorattendants approached the Blessed One, paid their obeisance to Him andrespectfully posed ten questions. The Lord had to preach them theHemvata Sutta. At the end of this sermon, the dawn of enlightenment cameupon them and they became Sotpannas. Having achieved such an

attainment, they were able to eliminate their clinging attachment to Attawhich had beset them all throughout the whirlpool stream of past existences(Sasar).

THEY ALSO ATTAINED THE SPECIAL DHAMMA

As self-pride or personal ego still had its grip on Ashin Kondaa; and as

Ashin Vappa and the other three of the group of five Bhikkhus had not yeteven obtained the 'pure and spotless Dhamma eye', the Blessed One wenton preaching and urged them to contemplate and note on the lines ofVipassan Dhamma. They all eventually reached the stage of Sotpannawhich had caused the removal of their attachment to atta after seriousmeditation with diligence. Ashin Vappa gained progressive insight on the firstwaning day of Waso, Ashin Bhaddiya on the second day, Shin Mahnam onthe third day and Shin Asaji on the fourth day.

THE FIFTH WANING DAY OF WSO


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The Lord Buddha then summoned the whole group of five Bhikkhus who hadalready gained Sotpanna, and preached them His Second Sermon settingforth the famous Anatta Doctrine. It was on Thursday, the 5th. Waning Dayof Wso. Having heard this Anattalakkhaa Sutta, all five Bhikkhus attainedArahatship by virtue of which they were entirely free from human passions

including mna, self-pride. Anattalakkhaa Sutta as its name implies clearlyexpounded the "Non-self" Anatta Doctrine as against the heretical or falseviews of "Self", with full explanations in a critical way.

WITHOUT THE METHOD OF CONTEMPLATING AND NOTING

The Discourse on Anattalakkhaa is not a lengthy piece. For instance, in the

original book published by the Sixth Buddhist Council, it covered only onepage. In that Sutta there was no mention of method of meditation exerciseand of the manner as to how contemplation and noting should be carried on.Preaching was done there-in only in respect of the nature of Dhamma.Hence, to those who have not acquainted themselves with the method ofVipassan exercise, it would be difficult to practise according to the rightmethod of meditation to be able to reflect personally and appreciate thereality ofAnatta as envisaged in that Sutta. It had been possible for the fiveascetics to see the true light of the Anatta doctrine only because the sermonwas delivered by the Lord Buddha himself and because they-the listeningaudience-happened to be the five ascetics of keen intellect. These five had

not only been equipped with mature experience since the time of thepreaching of the Dhammacakka Sutta but also had reached the stage ofSotpanna. That is the reason for their speedy attainment of Arahatship aftermaking progressive strides towards realization of the awakening higherconsciousness of Dhamma.

AWAKENING OF HIGHER CONSCIOUSNESS CANNOT BE ACHIEVEDWITHOUT CONTEMPLATING AND NOTING

During the life time of Lord Buddha people with great intellect whopossessed adequate and mature paramitas (perfections) just like the fiveascetics, had achieved magga-phala while listening to the sermon deliveredby the Blessed One. Of course, such an achievement was gained not withoutdeligently practising Vipassan contemplation and noting. The specialDhamma was attained only because they had been able to devotethemselves to serious meditation with deep concentration and acceleratedcontemplation and noting with such a speed so that it would appear as ifthey had not absorbed themselves in contemplation and noting with intent.Only a few who had good knowledge of adequate past perfections werecapable of doing so. A good many could not possibly contemplate and notewith great speed. Despite this fact, there are some idlers who will knowingly


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say: "If one understands the nature of anatta from the preaching made bythe other, it is not necessary to practise; and one could achieve magga-phala by merely listening to preaching" with wishful thinking placingthemselves on the plane of Ariya which they aspire to reach. Such concepthaving been entertained by the class of lazy-bones, the number of peoplewho have so become self-made Ariyas after just listening to the sermon, will

not be few. The kind of knowledge ofAnatta Dhamma known by those whoby merely listening to the sermon without practising Vipassan meditationand doing contemplation and noting, is not a true personal realization butmere book-knowledge only. If magga-phala a can be realized in themanner as stated, almost every Buddhist who knows what is Anattadoctrine, may be considered to have become an Arahat. However, as suchpeople have not been found to be endowed with the real attributes of anholy Arahat, it is obvious that they are not the real Arahats. Referring to suchimproper and wrongful acts, the Venerable Mahs Saydaw has givenprecise and clear instructions in this great Anattalakkahaa Sutta to putthese people on the right path.

FULL COMPLIMENTS OF THE METHOD OF CONTEMPLATING ANDNOTING

The Anattalakkahaa Sutta preached by the Load Buddha being the desandescribing the nature and characteristics of anatta does not imbibe themethod of meditation with emphasis on contemplation and noting, thebhvan. This present book on Anattalakkahaa Sutta Dhamma howevercontains the full exposition of the method of contemplating and noting, andexplains in detail how Anatta is reflected leading to the attainment ofNibbna through magga-phala. It has not been so preached just wishfullywithout reference to the scriptural texts. Neither has it been preachedprompting others to meditate without having had any personal experience inthe practical exercise of Vipassan. This has been expounded and preachedto the congregation after acquiring personal experience and knowledge inmeditational practice under the methodical instructions of the competentteacher and after consultations being made referring to various relevant Pi

Scriptures and Commentaries.

At the time when delivering his sermon to the listening audience, theVenerable Saydawpa-yagy had fully elaborated with his deep compassion,on the brief account of Anattalakkahaa Sutta preached by the Lord Buddha.This Sutta, when produced in type-written copy, was a lengthy piececomprising 420 pages in all because it was truthfully taken without omittinga word or phrase from the tape recorded originally by U Thein Han, retiredJudge.U Thein Han had put up type-written copy to the Venerable

Saydawpayagy to seek permission for printing and publication in a bookfrom for the benefit of those who have not heard of this Sermon. TheSaydawpayagy gave his kind permission to print and publish this Sutta only


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after summarising this long Sutta into a compendium having 152 pagesinstead of 429 pages, lest the book should become too bulky in view of theshortage of printing paper.

EXTREMELY PROFICIENT

Indeed, the Venerable Saydawpayagy is an adept in amplifying what isconcise and in shortening what is lengthy. He has not only abbreviated thelengthy version of the Anattalakkahaa Sutta and the "method of vipassanmeditation", but also the Dhammacakka Sutta Dhamma at the time of hispreaching. In doing so he is capable of making them comprehensible to allthose who might prefer to read or hear the Dhamma irrespective of whetherit is in a concise or an unabbreviated form. This serves as a boon to all

concerned.

MORE SIGNIFICANCE IS ATTACHED TO ITS NATURAL MEANING

Whenever he preaches or writes, the Venerable Saydaw Payagy lays moreemphasis on the essence and true meaning rather than on the principles ofgrammer. Despite the fact that some Nissaya Saydaw might have

mentioned "Brnasiyam", as "At Benares" putting more stress on thegrammatical sense-though it may not be regarded as incorrect the VenerableMahs Saydaw has described is as "in the neighbourhood of Benares", in asmuch as Buddha had temporarily resided in Migadvum forest near the Cityof Benares (or rather in the province of Benares). And also in order to fall inline with the factual truth without, of course, causing deviation from theviewpoint of the grammer. In the same manner in his "Mah SatipatthnaSutta New Nissaya", he had mentioned about "Kurusu" as "the Country ofKur".

PREFERS TRUTH TO TRADITION

Although significance is said to have been given to nature, the VenerableSaydaw Payagy is not used to describing the meaning aloof from the pointof grammer which he never fails to attach its importance. In other words, hetreats grammer as it deserves giving it the role of its own significance. Morethan that paramount importance is given to the natural sense in givinginterpretation. Hence, in his interpretation of the meaning he does not

strictly follow the traditional method; and also when sitting is done, he sticksto the truth of the meaning once he has found it accurate and thenexpresses his candid opinion in writing, accordingly. This is clearly evident


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from his writings and expressions given in the first Volume of the "Method ofPractising Vipassan Meditation" in the chapter relating to "Sla" (moralconduct) at pages 13 to 23. In that chapter though some of the ancient textshad stated as amounting to "repaying the debt" when referring to the use offour main requisites needed for a monk, namely, dwelling-place (monastery),robes, food and medicine, he had refuted the said statement as being

erroneous citing concrete examples in support. Moreover, in thisAnattalakkhaa Sutta Dhamma at page 10 of the Myanmar version, he hadexpressed his opinion as follows:

In this regard, the teachers of the old days had explained the meaning of theword 'Abdaya' as 'pain' in Myanmar. This explanation appears wrong fromthe point of view of grammer and of its intrinsic meaning. The reason being,the word 'Abdaya' with the syllable 'a' prefixed to it, cannot be interpretedand spoken as 'pain'. It only conveys the meaning as 'ill-treating'. The

meaning 'injury' for the word 'bda' has therefore been rendered inaccordance with the Myanmar terminology currently in use. It is sointerpreted not because it has been preached as 'likely to cause pain'. Assuch, the meaning referring to the word 'bdya' as 'pain' is regarded asunrealistic particulary because it is not only contrary to the innate meaningof 'bda' which conveys the meaning of 'ill-treating', but also go out of tunewith the principles of grammer. Furthermore, the material body or the rpaas well as sa, Sakhra and via, do not have the characteristic of'pain', etc., etc.

SEEMINGLY EASY BUT DIFFICULT

The Dhamma relating to Anicca, Dukkha and Anatta is in fact, very familiarto all Buddhists who get it by heart, and is often at the tip of their tongue.Whenever any accident happens, such interjections are used to be casuallymuttered by a person all of a sudden invoking his mindfulness of theDhamma. Such being the case, it might be considered as the Dhamma whichis generally known and understood. Undoubtedly, referring to this statement,the Dhamma has been known through hearsay or book knowledge; but inreality it is a difficult Dhamma to be truthfully grasped though seeminglyeasy. Among these, the Dhamma on "Anatta" is more difficult andprofound. For this reason, the Blessed One had to face very seriousopposition from such persons as Saccaka Paribbjako (wandering religiousmendicant) and Baka Brahm who entertained the diametrically oppositeview of Atta.

Prior to the preachings made by the Buddha, this Anatta Dhamma not beingclearly understood, was considered as closely related to Atta connected withrpa and nma. As against the wrong belief in Atta in respect of rpa andnma, the Lord Buddha had elucidated these two-the physical and mental


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phenomena-as truly "Anatta". It is most difficult to preach this Dhammaconvincingly to show that it is "Anatta" in reality, to make these personsrealize the truth, since Atta has been firmly rooted in them throughout thesamsar, the round of existence. If this Anatta Dhamma could be easilyknown without difficulty, there would be even no need for the appearence ofa Buddha, the Enlightened One. Nor would it be required for the Buddha's

disciples like the venerable Mahs Saydaw to preach and write this kind ofAnattalakkhaa Sutta with great pains. The relentless efforts that have to bemade to elucidate this Dhamma evidently stand witness to the quality of thisdeeply profound doctrine. Even among the heretics, exceptionally fewpersons really understand what is "Self" or "Atta" far less "Anatta Dhamma".The "Thanks-Worthy" Venerable Mahs Saydaw has lucidly explained theAnatta Doctrine in this Anattalakkhaa Sutta to make those persons whoentertain a wrong conception of this Dhamma to be able to tread on the righttrack.

SHOULD NOT UNDERESTIMATE

The believers in Paramattha who care more for Abhidhamm, theParamattha desan, are generally inclined to look upon sutta-desan withunderestimation. They generally assume it to be quite easy too. As allBuddha's desans or teachings were preached with Superme Wisdom afterEnlightenment, it might not be within easy comprehension by commonworldlings with ordinary knowledge. If both the nature of common usage and

Abhidhamm become involved in Anattalakkhaa Sutta, the exponents ofParamattha may have to give up not knowing distinguishingly the sourcefrom which the terminology is derived wavering whether the derivation isfrom Abhidhamm or from Sutta Dhamma.

Abhidhamm Desan has stated that there is no sensation of suffering(dukkha) and of pleasure (sukha) at the moment of seeing, hearing, andknowing the taste, and that only the neutral sensation (upekkh) is present.However, according to Sutta Desan, all sensations arising out of the sixsense-doors at the moment of seeing, hearing, etc, should be contemplatedand noted in respect of all three Vedans, viz; whether pleasurable (sukha),or suffering and unpleasantness (dukkha), or neutral feeling. When such acontroversial view arises, it is extremely difficult to draw a line and form anopinion so as not to contradict the expression contained in bothAbhidhamm and Sutta, Such difficulties may arise in Sutta desan whichthe Paramattha believers hold in low estimation. This sort of difficulty hasbeen found to have been competently dealt with by the Venerable MahsSaydaw Payagy in the Anattalakkhaa Sutta Dhamma at page 34 (of theMyanmar version) reconciling the two divergent views without any

contradiction.


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COMMON USAGE OR TERMINOLOGY IS NOT EASY

Because of the numerous display of common usages, the Sutta Desan hasbeen given the name of Desan of Common Usages, by the people of the

present day Ssan. To make this Desan of Common Usage to beunderstood methodically various texts of grammer have been compiled.Considering this fact, it can be clearly known that the usage of commonterminology is not at all easy. Pakokku Aletaik saydaw U Pa in thecourse of his explanation given in connection with the subject of grammerwhile teaching the famous Tk, had once stated, "One can be fairlyconversant with Abhidhamm in three years time of his constant studywhereas he cannot possibly become a competent grammarian though hemay have seriously devoted himself to the study of grammatical texts for tenyears in succession." The common terminology used relating to grammer ismerely derived and adopted from the vocal sound commonly spoken by

people of different races whose languages may be quite different from oneanother depending upon the places where they reside. Dialectic differencesmay also occur according to times and hence, the common usages may varyor alter as time goes on gradually. Therefore, Texts such as, Vohra Dpanhave to be published.

To the extent the Vohra or the commonly used grammatical terms isdifficult, the Vohra desan which is Suttam desan is extremely difficult.Now that over 2500 years have elapsed since the Dhamma have been

personally preached by the Buddha Himself, and it has been ages ago. Assuch, in some of the expressions, the Pi usages and Myanmar usages havebecome different from one another in vocabulary, grammer and synthesis.As an example, in Dighanakha Sutta called "Sabbam me nakhamati" (ma-2-165), an expression of Pi sentence as spoken by Diganakha Paribbajako tothe Lord Buddha, may be cited. This Pi statement is quite different from thecommon usage and the word "Sabbam" in Pi, the subject, has become anobject in Myanmar language while the word 'me' has become a subject in thegrammatical sense. Despite all these differences and discrepancies, theVenerable Mahs Saydaw has been able to explain the usages in explicit

terms in this Anattalakkhaa Sutta Dhamma.

I HAPPENED TO RECOLLECT

It was at the time when I first arrived at Wetlet Masoyein Monastery. TheVenerable "Shwezedi" Saydaw Payagy was then at Wetlet town where hehad visited to deliver a sermon. While conversing with Saydawgy, Ihappened to ask him; "Were there such a thing as uccheda, the doctrine ofextinction of existence after death, and Nibbna, which has a specialfeature; and whether these two might be construed as being the same?". Tothis query the Saydaw Payagy replied, "Of course, there is Nibbna has its


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own quality and attributes. How could it be without any speciality?" As theconversation had ended abruptly. I have no chance of following up with aquestion as: "What is the kind of its special characteristic?" The SaydawPayagy might have forgotten this insignificant episode. However, when I wasreading through this Anattalakkhaa Sutta, I happened to recollect the saidold-time conversation as I came upon the special explanation relating to

Uccheda, the belief that there is no future existence and Nibbna. In thisAnattalakkhaa Sutta Dhamma at pages 56 of Myanmar version, clarificationhas been made by the Saydaw Payagy elucidating the distinguishingfeatures between Ucchedadihi, a wrong belief that nothing remains afterdeath and the existence of a being is completely annihilated, and Nibbnawhich has the peculiar characteristics quite different from Uccheda. Thebelievers of this false belief have erroneously thought that the annihilation ofexistance and Nibbna are the same. This concept is entirely wrong. Thetwo are, in fact, entirely different.

NO FUTURE EXISTENCE

There is something which ought to be known regarding Ucchedadihi. Aboutthe year 1333 M.E, I managed to convene a congregation for preachingsermons on Satipatthna Dhamma after inviting the MahsDhammakatthikas U Samvara and U Zawtika to enable my relatives andfriends of my own native village to have the benefit of hearing the sermon. Ihad arranged for delivering a sermon at Inchaung village where many of my

relatives were then residing. At this congregation, one Maung Kyi waspresent among the listening audience. This man being a leader of the RedFlag Communist Party, was a staunch believer in the doctrine of no new lifeafter the present life existence. It seemed that he had come over to join thecongregation sponsored by me out of sheer courtesy as he happened to beone of my relatives. U Samvara and the other preacher had delivered theirsermons bearing in mind the mental attitude of that person. Since, thepreaching made having had some sort of bearing on him, the listeningaudience comprising the village folks were apparently interested. As thisman was asked to assume the role of a stand-by supporter at the time of

delivering the Dhamma, there was no wonder that people got interestedknowing him well as a person who had held a wrong belief in "No futureexistence". The next day, early in the morning, Maung Kyi appeared at thehouse where I was invited for a meal offered by a donor, an alms-giver. Onthe said occasion. Maung Kyi told me "Reverend Sir, I accepted the point ofDhamma touched upon by U Samvara on the previous night, but please donot take it amiss that I have become a convert a believer in the doctrine ofNma. Since you all Buddhists have believed in the next existances, you areperforming meritorious deeds with all your cravings for existence. On ourpart, not having entertained such a belief, we have no craving whatsoeverfor existence. We have extinguished all such clinging attachment to

existence. "Then, I was perforce to remark as "This would depend on one'sown view. According to Buddha Ssan, desire to cling to existence will onlycause or be rooted out when one becomes an Arahat. Without being actually


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devoid of craving instincts for existence if one takes it for granted thatexistence completely annihilated after demise, he will go down to Niraya, theNether World, in the next existence after passing away from this lifeexistence with this false belief of Uccheda stuck in his mind on the eve of hisdeath, and with this consciousness, he would die. This is exactly inaccordance with what the Lord Buddha has preached".

Although Maung Kyi had severed his ties with his "life existence", his wife notbeing able to do so, started making preparations for novitiating her grown-upchildren into priesthood. Plunged in his bigotry Maung Kyi then said to hiswife, "You need not do anything in my favour for my next existence. If youprefer to perform the pabbajja mingal (ordination) by novitiating thechildren into priesthood, you may do so on your own. Only when the embryosmaera is to be escorted to the monastery, I cannot possibly take the roleof a benefactor by carrying the big begging bowl and the fan". In retaliation

to this statement made by Maung Kyi, his wife respond "Without thebenefactor (donor), I cannot lead the would-be smaera. If you cannot actas a donor (benefactor), I will invariably have to get another benefactor onhire and carry on with the performance of the necessary religious rites".Having heard this retort, Maung Kyi, the great Believer of Uccheda Doctrinebecame very much perturbed and fidgety, and not being able to tolerate orconnive at the presence of a hired benefactor in his place, he was said tohave been put in a dilemma. I have heard of this incident from the laydevotees of the village.

I am fully confident that going through this great Anattalakkhaa SuttaDhamma, will add to enhance the treasures of faith and bring about muchbenefit to all reading public as had been similarly derived by them after theyhad read other Dhammas preached by the illustrious Mahs SaydawPayagy.

Wetlet-Masoyein U Teiktha

(17-11-76)

TRANSLATEDBYU Min Swe (MIN


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KYAW THU)

Buddha SsanNuggahaOrganization


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Chapter 1

THE GREAT DISCOURSE ONTHE ANATTALAKKHAA SUTTA

FIRST PART

(Delivered on the First Waxing day of Nayone 1325 M.E.)

Reverence to that Blessed One, the Exalted One, the SupremelyEnlightened.

PREFACE

The series of lectures on the Hemvata Sutta which followed our discourseson the Dhammacakka Sutta came to an end on the full moon day of Kasone.From today we will begin our discourses on the Anattalakkhaa Sutta whichhas come into its term, being the third in these quence of the Discoursesgiven by the Buddha. It is most essential to have a full understanding of thisSutta as well, since it may be said that this Sutta is a compendium of theTeachings of the Buddha.

All teachings or beliefs outside of the Buddha's Dispensation fall under thecategory of beliefs in a self, Atta. They hold to the view that there is such athing as a soul, a living entity. They believe that this soul or living entityactually resides in all living creatures, namely, men, Deva or animals such ascattle, buffaloes, dogs etc.

In the midst of the world holding fast to such notions of Self or Soul theBlessed One had declared, "Atta, soul or living entity is not a reality; it isonly a conventional nomenclature. What really exists, in ultimate sense, is a

continuous flux of material and mental processes, an impersonalphenomena."


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Thus, it is essential to understand thoroughly and comprehensively, thisdoctrine ofAnatta, the doctrine of Impersonality propounded by the Buddha.The doctrine ofAnatta had already been dealt with by the Buddha whileelaborating of the Four Noble Truths during the course of teaching the

Dhammacakka Sutta. At the time of teaching the Hemvata Sutta also, thisdoctrine ofAnatta was expounded when the Blessed One explained that'with the arising of six bases, (eye, ear, nose, tongue, body, mind) therearises a being'. The doctrine ofAnatta was again brought forth clearly andcomprehensively in this Anattalakkhaa Sutta. Having in view, then, theimportance of this Sutta and the fact that it is its turn to receive ourattention, being the third discourse given by the Blessed One, we propose togive our series of lectures on the Anattalakkhaa Sutta and starting fromtoday.

THE INTRODUCTION TO THE SUTTA

The introduction to the Sutta was recorded by the Elders of the First Councilin the Khand Vagga Samyutta Pi Canon in these words.

Evam me sutam. Ekam samayam Bhagav Baranasiyam viharati Isipattane

Migadye. Tatra kho bhagav pacavaggiye bhikkhu mantesi, 'Bhikkhavo'ti. Bhadante ti te Bhikkhu Bhagavato paccassosum. Bhagav etadavoca.- - -

"I, nand, have heard thus," began the Venerable nand in answer to thequestions of the Venerable Mah Kassapa who asked him where the Suttawas taught by whom and to whom. He continued, "At one time, the mostExalted One was staying at the pleasance of Isipatanan, the deer sanctuaryin the township of Vrnasi."

DATE OF THE DISCOURSE

The Dhammacakka Sutta, the first sermon, was delivered in the evening offull moon day of Wso, 2552 years ago counted back from the Myanmar eraof 1325. At the time of the first Discourse, only one of the Group of fiveBhikkhus, namely the Venerable Kondaa attained the first stage of theHigher Knowledge the Sotpanna, a Stream winner. Having fully penetrated

into all aspects of the Dhamma, with firmly established confidence andunshakeable faith in the Teaching of the Buddha, he had sought and gainedadmission into the Order of the Buddha. The remaining four Bhikkhus, the


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Venerable Vappa, the Venerable Bhaddiya, the Venerable Mahnam and theVenerable Assaji had not yet become accomplished in the Higher Knowledgeof the Noble path and Fruition. The Blessed One, therefore, urged them toengage themselves in the strenuous practice of Dhamma under his personalguidance. They did not go out even for alms round. The Blessed One himselfalso stayed in monastery constantly without going out for alms food in order

to attend to them and assist them in removing the obstacles, hindrances andimpurities that arise in the course of meditation practices. Thus instructedand guided by the Blessed One and striving arduously and incessantly theVenerable Vappa attained the path and Fruition and became a StreamWinner on the first waning day of Wso; the Venerable Bhaddhiya attainedthe path and Fruition on the 2nd, the Venerable Mhnam on the 3rd and theVenerable Assaji on the 4th respectively, and each of them became a StreamWinner.

We had already elaborately dealt with the account of their attainments in theconcluding portions of the Dhammacakka Sutta Discourses. We had statedthere in that the four Venerable Bhikkhus were not accomplished yet toattain the Higher Knowledge by just listening to the Discourse; they still hadto strive for it and therefore, the Blessed One required them to engagethemselves strenuously in the practice of the Dhamma. In view of this fact,we had warned in the last portion of our Discourse on the DhammacakkaSutta, not to be led astray by the wrong doctrine, which asserts in a veryirresponsible manner, "that the status of Stream Winner could be attained byjust listening to the Discourse; no effort is needed for the practice of theVipassan meditation."

The Commentaries say that after all the five bhikkhus had become Stream-winners and received ordination as members of the Buddha's Order, theAnattalakkhaa Sutta was taught on the 5th waning day of Wso. Thus, "atone time" in the introduction means the 5th waning day of Wso, while theBlessed One was still staying in the deer Sanctuary near the town ofVrnasi.

"At that time, when the Blessed One was staying in the deer sanctuary in thetownship of Vrnasi, the Blessed One addressed the group of five bhikkhus,'Oh, Bhikkhus' and the group of five Bhikkhus answered, 'Revered Sir.' Thenthe Blessed One taught the Dhamma which is presently to be recited."

This is the introduction given by the Venerable nand in response to thequestion asked by the Venerable Mah Kassapa.

The Buddha's words: First part of the Anattalakkhaa Sutta.


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"Rpam Bhikkhave anatt. Rupamac h'idam Bhikkhave att abbavissanayidam rpam baahya samvatteya; labbh-etha ca rpe "evam me rpamhotu, evam me rpam m ahosti."

"Bhikkhus, Rpa, the material body is not self; soul' nor a living entity."

People in general think themselves and others to be living entities with asoul or self or ego in each of them. What is taken to be a soul is called Attain Pi being derived from the Sanskrit expression Atman. This Atta is alsoknown as Jiva, life; thus Atta conveys the concept of life, soul or livingentity. Holding the view that there exists a soul or a living entity in man is

known as misconception on self or wrong belief in Self, Attadihi.

Ordinary common worldling cannot be said to be free from this wrong beliefin Self. The only difference from person to person with regard to this wrongbelief lies in whether it is firmly hold and whether it is manifested so plainlyor not by each individual. In a person who has become accomplished in theknowledge of mental and physical phenomena (rpa, nma), this belief inSelf may be considerably attenuated; but it cannot be said that he iscompletely devoid of the notion of Self. He is still liable to misconceive that it

is the Soul or Self in him that is the thinker of his thoughts, the doer of hisactions, the speaker of his words and the feeler of the pleasant sensations.The Vipassan Yog who, by taking notes of every phenomenon is,developing keen Vipassan insight 'that there is no self, no living entity butmere physical and mental process' is free from that wrong notion of self, butonly for the duration of the Vipassan practice. As soon as he ceases takingnote of rising and passing away of nma, rpa, the misconception of Self islikely to return to him.

In order to remove this misconception of Self and make it clear thatthere is no such thing as soul or living entity in the rpa, nma of one's ownbody or in the rpa nma of other's bodies, the Blessed One began thediscourse with the pronouncement, 'Rpam, Bhikkhave, anatta .... Materialform, Bhikkhus, is not Self, soul nor living entity.'

RPA WHICH IS WRONGLY CONCEIVED AS ATTA

What is Rpa, material form which is wrongly conceived and held as Atta?The following material qualities form the foundation for a material form. They


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are the sensitive part of the eye which enables one to see objects; thesensitive part of the ear which enables one to hear sounds; the sensitive partof the nose which enables one to smell odoures; the sensitive part of thetongue which enables one to sample the taste; the sensitive part of the bodyto feel the touch; the material quality of base, that is, the seat ofconsciousness; and the material quality of the life-principle or vital force. If

we consider carefully we can see that eye consciousness arises because ofthe sensitive material quality of the eye; and with eye consciousness comesthe concept of a living entity ofAtta. Similarly, it can be understood that it isbecause of sensitive material qualities of the ear, nose, tongue, and body,we have the consciousness of hearing, smelling, tasting and touching. Thematerial quality of base, which acts as the seat of consciousness isresponsible for thoughts and thinking, resulting in the notion of self or livingentity. The material quality of the life-principle, is the vital force whichvivifies all material bodies and preserves them from decay anddecomposition. This life principle, which is just a material quality, is wronglybelieved to be a soul, a living entity.

In the absence of the sensitive material qualities such as the sensitive part ofthe eye etc., there is no such thing as soul or living entity, Consider, forinstance, a wooden figure of a man which resembles a living person inappearance but is devoid of the sensitive material qualities of the senseorgans that can give rise to different cognitions. Consequently such awooden figure etc., is never mistaken for a living being with a soul or a livingentity.

There arises also no notion of a soul or a living entity with respect to thebody of a person who has just died; the reason being that there is no longerany sensitive material qualities such as the sensitive part of the eye etc., inthat body. So long as the sensitive qualities such as the sensitive part of theeye etc., exist, other material bodies which are their co-adjuncts andconcomitant with them are also wrongly conceived as Self, living entities.Such material bodies are sight which is seen, sound which is heard, odourwhich is smelt, and tangibility (such as Pathavi, Tejo and Vyo) felt by the

sense of touch which also recognizes indirectly moistness and fluidity of theelement of Cohesion (po); and material qualities of sex responsible formasculinity and femininity.

Material bodies such as sight, sound, odour etc., which are concomitant withthe sensitive material qualities of the eye etc are misconceived as soul orliving entities when seen, heard, smelt etc.

In short, the whole material body which is co-existing with the eye etc isregarded to be a living entity. In common parlance, too, the whole bodywhich is compounded of the material qualities is spoken of as self, soul or a


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living entity. The usage in the daily life of expressions such as self, or a livingentity, is not utterance of falsehood but conforming to the convention of theworld; but from the point of view of ultimate, absolute reality, all the materialsubstance of the whole body are not in reality self or individual or a being,but only the aggregates or matter or material qualities. Therefore, theBlessed One had pronounced definitely and explicitly that "although

individuals view the aggregates of material qualities as a living being, aliving entity, in reality, it is not Atta nor soul nor a living entity but merely aphysical phenomena."

But exponents of the doctrine of Self, who hold that the material substancein their body is Self, Atta, are bound to come up with the question, 'Why is itnot Atta?' Therefore, the Blessed One had also provided an explanation whyit is not Atta, in the following manner.

REASONS SHOWING WAY RPA IS NOT ATTA

"Bhikkhus, if rpa were self, Atta, the inner core of one's own body, thenrpa would not tend to affliction or distress. And one should be able to say ofrpa, 'Let rpa be thus (in the best of conditions); let my body not be thus(in the worst of conditions).' It should be possible to influence rpa in thismanner.

HOW RPA INFLICTS SUFFERING

"Were rpa the inner core of one's body, or Self, it should not causesuffering," But actually rpa is imposing suffering in this manner: it does notremain youthful and vigorous; it distresses by growing old and by decaying;it distresses by dying; Without rpa, one would be free from afflictions of

getting grey in hairs, of fallen teeth, bent hunch back, deafness, poor eye-sight, wrinkled skin infirmity. It is therefore, rpa which is inflicting thesesufferings.

Again, because of one's rpa, one is trouble with sore-eye, earache, tooth-ache, back-ache, flatulence, feeling hot, cold, painful and itching; and withdiseases of blood, skin, stomach, urine or with high blood pressure etc.These ailments arise because of rpa through which they make theirmanifestations. We suffer from hunger and thirst because of rpa; and

because of it, we are subjected to attacks by mosquitoes, insects orafflictions by other oppressors. Suffering in the states of miseries and woesare also due to rpa. In short, one suffers from all these various ailments


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and afflictions because of rpa. It is, therefore, rpa whose function it is tobring about distress in one's body, that is imposing and inflicting suffering onone.

In addition, rpa is responsible for the phenomenon of death in humanexistence. When the material qualities in the body undergo deterioration anddecay, death occurs. It may, therefore, be said that rpa inflicts suffering bycausing death.

Thus we can reflect that if rpa were self, it would not inflict us withsufferings of old age, disease and death. One usually causes sufferings toothers but not on oneself. Therefore, if rpa were self, or the inner core ofthe body, it should not inflict suffering on itself by bringing about old age etc.

Furthermore, even before the onset of old age, disease and death, rpa isconstantly subjecting one to various distresses. A young person, althoughfree from ailments and enjoying good health, cannot remain long in any ofthe body postures such as sitting, standing or walking; he has to change hispostures quite often. It is within the experience of all of us that we cannotremain for long, as we wish, in anyone body posture. We find it difficult toremain seated for half an hour or one hour without changing posture; or tolie down for two or three hours. Constant changing of postures is

necessitated by feelings of hotness or tiredness in the limbs after a certaintime in one position. All these distresses arise because of rpa; in otherwords, it is rpa that is inflicting these distresses.

Thus one may reflect that if rpa were self, it would not impose thesesufferings on one.

(Translator's remark: The last three lines on page of the Discourse onAnattalakkhaa Sutta by the Venerable Mahs Saydaw and the whole ofpages 10 & 11 are left out from translation into English as the said portionsdeal merely with discussion on translation of the Pi word 'bdhya' intoMyanmar.)

RPA IS NOT SUBJECT TO ONE'S WILL

Furthermore, it is stated, "If rpa were self, the inner core, it should bepossible to say of rpa," let my rpa be thus (in the best of conditions), letmy rpa not be thus (in the worst of conditions). Truly, one should be able to


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exercise one's will on rpa if it were one's self or Atta. All beings desire tohave their material body always youthful and healthy in appearance, to keepit away from old age, illness and deterioration resulting in death. But thematerial body is never obliging; it refuses to be subject to one's will. Its freshyouthfulness fades into aged debility, its robust health declines, againstone's will, resulting in illness and disease and finally in dissolution and death.

Thus rpa is not amenable to one's control, not manageable according toone's wish. The Blessed One pointed out, therefore, that rpa is not one'sSelf, the inner core of one's body.

Let us briefly restate the meaning of the Pi passage quoted above:Bhikkhus, rpa is not Self; if it were Self, it would not inflict suffering. And itshould be possible to say of rpa, "Let rpa be thus (in the best ofconditions), let rpa not be thus (in the worst of conditions).

If rpa were self, the inner core, there would be no infliction of suffering ononeself, and it should be possible to subject it to one's will. While others maynot be amenable to one's control, it should be possible to manage oneself asone desires. But the fact of the matter is that rpa is not Self, not one'sinner core. Hence, it inflicts suffering on one and refuses to be controlled.The Blessed One continued to further explain this fact.

DIRECT EVIDENCE OF HOW RPA IS NOT ATTA

Yasma ca kho, Bhikkhave, rpam antt, tasm rpam bdhya samvattati,na ca labbhati rpe'evam me rpam hotu, evam me rpam ma ahos'ti.

"Bhikkhus, as a matter of fact, rpa is not self; since it is not self (not innersubstance), it tends to affliction and distress. And it is not possible to say of

rpa. 'Let it be thus (in the best of conditions), let it not be thus (in the worstof conditions)." It is not possible to influence and manage the rpa in thismanner.

In reality, rpa is not self, not one's inner core. Hence, rpa oppresses withold age, disease etc. Furthermore, it is not amenable to one's managementand control. To reiterate: In reality rpa is not self, not one's inner core.Since it is not self, this rpa tends to affliction and distress. It is not possibleto manage and control rpa by instructing, 'Let it be thus (in the best of

conditions), let it not be thus (in the worst of conditions).


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(Translator's remark: Pages 13 and the first five lines on pages 15 of theMyanmar version are left out, not translated into English for similar reasonsas stated above.)

JIVA ATTA AND PARAMA ATTA

Believers in Atta enunciate Atta to be of two kinds: Jiva atta and Paramaatta. According to them, each individual creature, whether man, Deva, oranimal has a self, and inner soul or substance called Jiva atta. This soul orliving entity is believed to be created by God. But some believers hold thatthese individual Jiva atta are small segments ofAtta which have emanatedfrom the big Atta of the God.

Parama atta is the big Atta of the God who has created the world togetherwith all the creatures in it. According to some believers, this big Atta of theGod permeates the whole world, but others say it lies in the Heavenly Abode.These ideas of small Self and big Self are, of course, all imaginary beliefs,mere speculation.

Nobody has met or seen the God which is the embodiment of Parama atta.

Belief in creation by God is also an imaginary, speculative belief, which hadexisted long before the appearance of the enlightened Buddha. This is clearfrom the eulogy on Baka Brahm.

EULOGY ON BAKA BRAHM

At one time, the Blessed One went to the realm of the Brahms for thepurpose of clearing up the wrong views held by the great Brahm Baka. Onarrival there, the great Brahm Baka welcomed the Blessed One to his realmin praise of which he spoke thus: "Welcome, the Venerable Gotama; yourcoming is good coming although you have taken a long time to do so. ThisBrahm land is permanent, stable, everlasting, perfect in every way. And sono one dies or passes away from here."

For this utterance, the Blessed One rebuked the Brahm Baka in thesewords: Oh, Brahms, how ignorant is Brahma Baka! In ignorance, hedescribes his impermanent realm to be permanent and stable."


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Upon this, one of the followers of Brahm Baka said in indignant protest,"Bhikkhu Gotama, Do not rebuke Brahm Baka, do not rebuke him. ThisBrahm Baka is a great Brahm, chief of the Brahms, conqueror over all;Invincible, he sees all; wielding power and authority over every creature;maker of the world, creator of the whole world, the noblest person; One whoassigns to each, king, Brahmin, men, Deva, animals etc., his respective

station in this world; accomplished in attainments, the father of all the pastand future beings, "thus praising the virtues of Brahm Baka."

In the Brahmajla Sutta where origin of the wrong view of permanency ofcertain individual was explained, the Buddha had given a similar account ofthe Brahm.

ORIGIN OF THE BELIEF IN CREATION

After the previous world has perished away, there was a time when a newworld began evolving. The first Brahma who made his appearance thenthought and believed thus: "I am a Brahm, a great Brahm, a conquerorinvincible by any one, who can see everything, all mighty to have every wishfulfilled, a Lord, a maker, a creator, the noblest of all, one who assigns toeach his station. Accomplished in attainments, the father of all the past andthe future beings.

The Brahms who had made their appearance later in the realm of theBrahms also thought and believed likewise. Of those Brahms, who hadpassed away from the realm of Brahms to be reborn in the human world,there were some who could recall their past existence in the Brahm land.These persons boldly announced that, "the great Brahm created the beingsin the world. The Creator himself, the Great Brahm, is permanent, eternal;the creatures he has created, however, do not last permanently; they dieand pass away." These bold announcements, as their personal experience,

were believed and accepted by those who heard their teachings. The BlessedOne explained that this was how the notion that 'only the creators who firstcreated things are permanent, eternal,' originated.

From the Pi Canon we have just quoted, one can surmise that the so-calledGod who is said to have created the beings, the God who is said to be in theHeavenly abode, could be the great Brahma who first appeared in the realmof the Brahms at the beginning of the world. We could also take it that theParama atta is the Atta of that great Brahm. Then it becomes clear from

the Teachings of the Buddha that, 'The Parama atta of the great Brahm isof the same kind as Jiva atta of other beings; it is just misconceiving thecontinuous flux of material and mental processes as Atta. Actually, there is


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no such thing as Atta apart from the psycho-physical phenomena; it is merefigment of imagination.'

Furthermore, the rpa, nma of the great Brahm are just like the rpa,

nma of other beings, subject to laws of impermanence. When his life spanbecomes exhausted, the great Brahm also faces death and has to passaway. In reality, the great Brahm cannot have every wish of his fulfilled; hecannot maintain the rpas of his body according to his wish. Therefore, therpa of the great Brahm is also not Atta, his inner core, self but Anatta,Non-self.

ATTACHMENT TO ATTA

But, in general, people hold on to the belief that there is an individual soul, aliving entity which lasts for the duration of the life span before one dies. (Thisis the view held by annihilists who believe that there remains nothing afterdeath.) But the eternalists believe that the individual soul remainsundestroyed after death, lives on in other new bodies, never perishing.

According to the eternalists, the body of a being is made up of two parts: the

gross body and the subtle body. At the end of each existence, when deathensues, the gross body gets destroyed but the subtle body departs from theold body to enter into new body, then remaining eternal and never perishing.This view of the eternalists, as described in their literature, has beenreproduced in full in the sub-commentary to the Visuddhi Magga.

We have given a detailed description of the various beliefs in Self togetherwith origination in order to present more clearly the concept ofAnatta, nosoul, nonself. Among the general mass, who profess themselves to be

Buddhists, there are many who normally believe in the existence of a soul ora living entity, even though they have not put down their beliefs in so manywords in the form of literature. They hold to the view that life departs, on thedeath of a being, via his nose or his mouth; when conception takes place inthe womb of a mother, life enters through her nose, her mouth or piercingthrough her abdomen. And from birth to death, it remains steadfastly in thenew body. All these views relate to a belief in the existence of a soul, a livingentity.

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING


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In reality, by death is meant just the cessation of psycho-physical process,the non-arising of new rpa and nma, after the termination of deathconsciousness at the moment of death. There is no such thing as thedeparting soul or living entity. The new becoming means the arising of newconsciousness at a new site together with the physical base on which it findsits support. Just before death-consciousness terminates at the moment of

death, it holds on to one of the objects namely Kamma, Kamma nimitta orGati nimitta. Conditioned thus by the objects (held on to) at the last momentof consciousness, a new consciousness arises at a new existence. This iscalled re-birth or re-linking consciousness as it forms a link between theprevious and the new existence.

When the re-linking consciousness passes away, it is followed by Bhavagaconsciousness, the life-continuum, which goes on continuously throughoutlife as prescribed by one's previous karmic energy. When sense-objects such

as sight, sound etc appear at the sense-doors, the Bhavaga consciousness,is replaced, for the respective moments, by eye consciousness ear-consciousness, etc. The arising of new consciousness in the new existence asconditioned by Kamma of past existence is conventionally called bycommon usage, migration from the old to the new existence. But in reality,there is no soul nor living entity which transmigrate from one existence toanother.

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING,

CONCEPT OF ANATTA CANNOT BE GRASPED THOROUGHLY

There are people who cannot grasp the concept of non-self, Anatta, becausethey do not know about the theory ofAtta as explained in detail above. Theythink it is Atta clinging if someone holds on to the shape and form ofobjects. For instance, to recognise a tree as a tree, a stone as a stone; ahouse as a house, a monastery as a monastery, is according to them,clinging to Atta. In their view the fact ofAnatta, soulessness, is clearlygrasped only when concept of shape and form is transcended and replacedby perception of ultimate truth.

As a matter of fact, merely perceiving forms and shapes does not amount toAtta clinging. Neither does it mean that belief in Anatta is established onceshapes and forms are no longer perceived. Recognising inanimate objectssuch as tree, stone, house or monastery does not constitute a belief inAnatta; it does not amount to self-theory clinging; it is merely holding on to aconventional concept.


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It is only when sentient beings with life and consciousness such as men,Deva, animals etc are assumed to have a soul, a living entity, a self that itamounts to clinging to belief in self. When one assumes oneself to be a livingsoul, or others as living entitles, then one is holding the belief in Self.Brahm of the Immaterial realms (Arpa) having no material body, do notperceive themselves in the conventional shapes and forms, but the ordinary

worldling Brahm are not free from the perverted view of self, believing asthey do, in the existence of self, a living entity. It is only when belief inexistence of Self a living entity, is discarded and one's own body and other'sbody is perceived as merely psycho-physical phenomena, that knowledge ofnon-self, Anatta, arises. It is essential to develop true knowledge of non-self.

FOUR KINDS OF ATTA CLINGING

There are four kinds of Atta clinging arising out of belief in Self or soul.

(1) Smi atta clinging: Believing that there is, inside one's body, a livingentity, who governs and directs every wish and action. It is this living soulwhich goes, stands up, sits down, sleeps, speaks whenever it wishes to.

"Smi atta clinging is belief in a living entity in one's body, controlling anddirecting as it wishes."

The Anattalakkhaa Sutta was taught by the Blessed One particularly toremove this Smi atta clinging. Now, as this Sutta was first taught to theGroup of five Bhikkhus who had become by then Stream Enterers, may it notbe asked whether a Stream Enterer is still encumbered with Atta clinging?

"Stream Enterer has abandoned Atta clinging, but still holds on to Conceit."

At the stage of Sotpanna, Stream Enterer, the fetters of Personality-belief(false view of individuality), doubts and uncertainty, and adherence to ritesand rituals have been completely eradicated. But a Stream Enterer is not yetfree from Asmi-mna, the I-conceit. To take pride in one's ability, one'sstatus, "I can do; I am noble," is to hold on to the I-conceit. But a StreamWinner's conceit relates only to the genuine qualities and virtues, he actuallypossesses and is not false pride based on non-existing qualities and virtues.


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The Stream Enterer has, therefore, to continue on with the practice ofVipassan in order to remove the I-conceit clinging which is still a fetter forhim. When Vipassan-a is considerably developed, this I-conceitbecomes attenuated and is partially removed by the Sakadgmi Path. Butit is not completely abolished yet. The Angmi Path further weakens it, but

this Path also could effect only partial removal. It is only the final Arahattamagga that could completely eradicate the I-conceit. Thus it could beregarded that the Anattalakkhaa Sutta was taught by the Blessed One inorder to bring about total eradication of the I-conceit clinging which was stilllingering in the persons of the Group of five Bhikkhus although they hadattained the stage of Stream Enterer.

(2) Nivs atta clinging: Believing that there is a living entity permanentlyresiding in one's body.

"Nivs atta clinging is belief in a living entity permanently residing in one'sbody. It is the common belief of people that they exist permanently as aliving being from the moment of birth to the time of death. This is the Nivsatta clinging. Some hold that nothing remains after death; this is the wrongview of annihilism. Yet others believe in the wrong view of eternalism whichholds that the living entity in the body remains undestroyed after death; itcontinued to reside in a new body in a new existence. It was with a view toremove these two wrong views together with the I-conceit clinging that the

Anattalakkhaa Sutta was taught by the Blessed One, that is to say, toeradicate the I-conceit clinging which still remains fettering the Group of fiveBhikkhus and other Noble Ones; and to remove the two wrong views as wellas the I-conceit of the ordinary common worldlings.

So long as one clings to the belief that there exists permanently a livingentity or a soul, so long would one hold that one's body is amenable to one'scontrol as one wishes. It is understood that the Anattalakkhaa Sutta wasdelivered to remove not only the Smi atta clinging but also the Nivs attaclinging. Once the Smi atta clinging is removed, other types ofAttaclinging and wrong views are simultaneously eradicated completely.

(3) Kraka atta clinging: Believing that it is the living entity, the soul thateffects every physical, vocal and mental action.

"Kraka atta clinging is belief in a living entity that is responsible for every

physical, vocal and mental action.


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This Kraka atta clinging is more concerned with Sakhrakkhand, theaggregate of formations. We shall deal more fully with it when we come tothe aggregate of formations.

(4) Vedaka atta clinging: Believing that all sensations whether pleasant orunpleasant.

"Vedaka atta clinging is belief in that all sensations whether pleasant orunpleasant are felt by the living entity, the self.

This Vedaka atta clinging is concerned with the Vendanakkhand, theaggregate of feelings which we will take up fully on the coming full moon dayof Nayon.

That Rpakkhand, the aggregate of materiality is not Self, nor a livingentity, Atta but Non-self, Anatta has been adequately expounded but it stillrequires to explain how Yogs engaged in Vipassan meditation come toperceive the nature ofAnatta, non-self with no power being exerciseableover it. We shall proceed with an explanation of how it comes about.

CONTEMPLATION OF NON-SELF IN THE COURSE OF VIPASSANMEDITATION

Practical methods of Vipassan meditation have been elaborately describedand explained in many of our discourses published in numerous books. Weneed not go over them in detail; we will just give a brief description of them.

Vipassan meditation consists of contemplation on the updnakkhandh,groups of grasping which manifest themselves at the moment of seeing,hearing, smelling, tasting, touching and thinking. For the novice-Yog,however, it is hard to take heedful note of each and every phenomenon ofseeing, hearing, etc. Therefore they have to start their practice with only afew of the most prominent objects of sensation. For instance, while sitting,the Yog can concentrate on the nature of stiffness and resistance felt in hisbody and note it as 'sitting, sitting'. If the Yog feels that it is too simple anexercise, requiring not much effort to just keep on noting, 'sitting, sitting', hecan combine it with noting of another phenomenon namely, touching andnote as 'sitting, touching, sitting, touching.' But the movements of rise andfall of one's abdomen will be more pronounced. Thus if one heedfully notes


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One cannot remain very long either seated, lying down or standing. Thusrealization comes too that Rpa never obliges one with what one wishes andis unmanageable. Being uncontrollable, it is not Self nor inner substance, butmere physical phenomenon that is occurring in accordance with its own

conditions. This realization, too, is knowledge of contemplation of Non-Self.

Again, being repeatedly disturbed by having to answer to the calls of nature,while engaged in meditation in sitting or lying postures, it becomes apparentthat Rpa is oppressive, it is unmanageable, not amenable to one's will, andbeing unmanageable, it is not Self. While contemplating on the behavior ofRpa, its true oppressive nature becomes exposed when bodily filths such asnasal mucus, saliva, phlegm, tears, sweat etc coze out of the body.Cleanliness cannot be maintained as one desires because of this

uncontrollable nature of this Rpa, which is, therefore, obviously not Self.

In addition, Rpa oppresses by inflicting hunger, thirst old age and diseaseon one. These afflictions are evident truths even to a casual observer. Butthere is likelihood of the notion of Self persisting in one who observes justcasually. It is only by noting heedfully that Rpa is exposed not to be Selfnor a living entity but mere physical phenomenon which is happeningincessantly.

These are just a few examples to indicate the Non-self nature of Rpa. TheYog who is actually taking note of all the phenomena comes to experiencemany more which establish the oppressive nature of Rpa and make it clearhow it is not amenable to one's will and how it is not Self beingunmanageable.

Thus in the course of heedfully noting all the bodily actions such as rising,

falling, sitting, bending, stretching and perceiving how Rpa afflicts one,how it is unmanageable, ungovernable, the realization arises in him, throughpersonal knowledge: "Although Rpa in my body appears to be Self, since itoppresses me, it is not my "Self" nor my inner core; because it is notamenable to my wish, and unmanageable, it is not Self, my inner core. I havebeen all along in error to take it to my 'Self', my inner substance. It is reallynot Self being unmanageable and not subject to my will." This is the trueknowledge of contemplating on Non-self.

We have fairly completely dealt with how the nature Non-self is perceived inRpa. We will terminate our discourse today by recapitulating the


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summarised translation of the Pi Text and repeating the Mnemonics onAtta clinging.

THE SUMMARISED TRANSLATION OF THE PI TEXT

"Bhikkhus, Rpa is not Self (inner substance). Were Rpa Self, it would nottend to affliction. And it should be possible to say of Rpa: 'Let my body bethus (in the best of conditions); let my body not be thus (in the worst ofconditions)."

In reality, Rpa is not Self. And because it is not self, it tends to affliction.Furthermore, it is not possible to say of Rpa, 'Let my body be thus (in thebest of conditions); let my body not be thus (in the worst of conditions).

MNEMONICS ON ATTA CLINGING

1. Smi atta clinging is belief in a living entity in one's body, controlling anddirecting as it wishes.

2. Nivs atta clinging is belief in a living entity permanently residing inone's body.

3. Kraka atta clinging is belief in a living entity that is responsible for everyphysical, vocal and mental action.

4. Vedaka atta clinging is belief in that all sensations whether pleasant orunpleasant are felt by the living entity, the Self.

By virtue of having given respectful attention to this discourse onAnattalakkhaa Sutta, may you all, by noting the phenomena of Nma andRpa which is happening in the body, perceive unerringly and assuredly, thenature of impermanence, unsatisfactoriness together with unsubstantialityand thereby attain and realize soon, the Nibbna, by means of the path and

Fruition as you wish.


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Sdhu! Sdhu! Sdhu!

End of the First Part of the Discourse

on

The Anattalakkhaa Sutta


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Chapter 2

FEELING OR SENSATION IS NOT ATTA

THE GREAT DISCOURSE ON THE ANATTALAKKHAA SUTTA

SECOND PART

(Delivered on the Full moon day of Nayone 1325 M.E)

We began our discourses on Anattalakkhaa Sutta on the eighth waxing dayof Nayone. We had fully explained then that Rpa, body, is just aggregateof materiality, is not self but non-self. We will deal today withVedanakkhandh, the aggregate of sensations to show how it is also not self.People in general like to meet with pleasant objects and enjoy pleasurable

sensations; they dislike unpleasurable sensations. With regard to both thepleasant and unpleasant sensations, they assume that "I feel the sensation; Ifeel pleasant; I feel unpleasant. But in reality, the feeling of sensation is notself, not soul but mere unsubstantiality, Anatta. The Blessed One hadexplained this true fact as follows:

FEELING OR SENSATION IS NOT ATTA

"Vedan Bhikkhave anatta, vendan ca h'idam Bhikkhave atta abhavissanayidam vedan bdhya samvattayya labbhetha ca vedanya evam mevedan hotu evam me vedan m ahositi. Yasm cca kho Bhikkhave vedananatt tasm vedan abadhay samvattati na ca labbhati vedanya evamme vedan hotu evam me vedan m ahosti."

"Bhikkhus, vedan, feeling is not self."

There are three categories of feeling.


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1. Sukkha vedan .... .... pleasurable feeling.

2. Dukkha vedan .... .... unpleasurable feeling.

3. Upekkh vedan .... .... equanimous, neutral, feeling, neither pleasurablenor painful.

The equanimous, neutral feeling is generally not prominent. the pleasurablefeeling and unpleasurable feelings only are commonly known and talkedabout.

It is such a pleasure to feel the touch of a cool breeze or cold water when theweather is scorching hot; it is very comforting to be wrapped up to warm,woolen blankets during a cold spell; one feels so easeful after one hasstretched the limbs or changed positions to relieve the tired stiff limbs. Allthese comfortable feelings felt through contact with pleasant objects are asSukha vedan pleasurable feelings, which the sentient beings assume to beself; "I feel pleasant, I feel comfortable." Therefore they go in pursuit of such

pleasurable sensations.

Sufferings that arise on coming into contact with unpleasant objects, feelinghot, tired in the limbs, discomforts due to intense cold, itchiness etc areclassified as Dukkha vedan, unpleasurable sensations, which is alsoassumed by sentient beings to be self: "I feel painful, I feel hot, I feel itchy, Ifeel unpleasant." Therefore, they try to avoid contact with these unpleasantobjects as much as possible. But when overtaken by disease that afflicts thebody, they have to suffer the pain unavoidably.

What we have just described relate to the pleasurable and unpleasurablefeelings with respect to the physical body. In addition we have to considerthe feelings that arise in relation to states of mind. Thoughts on pleasantobjects give rise to happiness and gladness, Sukha vedan; while thinkingabout things and affairs which develop dejection, despondency, defeatism,sadness, grief, timidity and so on, give rise to unhappiness, Dukkha vedan.Dwelling on ordinary everyday affairs gives rise to neutral, equanimousfeeling, Upekkh vedan.


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These are three kinds of feelings that are related to thoughts orimaginations. Whilst in such various states of mind, the sentient beingassumes these feelings also to be Self: "I am feeling glad, happy; I amdespondent, unhappy; I am not feeling happy, not unhappy, I am justequanimous."

When pleasant objects are seen, heard, smelt or tasted pleasurable feelingsarise in them. These are also regarded as self: "I feel good I feel happy."Therefore they go after the good things of life, visiting places ofentertainments etc, in order to enjoy good sights, good sounds; they usefragrant flowers and perfumes to enjoy pleasant aroma; they go to anylength and trouble to satisfy their gustatory demands.

When unpleasant objects are seen, heard, smelt or tasted, unpleasantfeelings arise in them. These are also assumed to be Self; They try,therefore, to have nothing to do with unpleasant objects.

The ordinary every day scene which one sees, hears. Indifferent senseobjects, excite neither a feeling of pleasure nor feeling of unpleasantness.This is neutral equanimous feeling which is also assumed to be self. Peopleare never content with this medial condition of neither pleasantness norunpleasantness. They strive hard, therefore, to attain the state of

pleasantness to enjoy pleasurable feelings.

DISCUSSION ON VARIANCE BETWEEN ABHIDHAMM AND SUTTANTAS

According to Teachings in Abhidhamm, there is neither feeling of pleasantnor feeling of unpleasantness at the moment of seeing. hearing, smelling,tasting, but just equanimous feeling, indifference. But in the Suttantas are

discourses, which describe how all these Vedans, Sukkha, Dukkha andUpekkh arise at all the sense doors. There are discourses exhorting tocontemplate on these feelings at the moment of seeing, hearing so as tocomprehend their true nature. The Mah Tk of Visuddhi Magga (p.36, vol.II) has explained how sukkha, dukkha and upekkhvedans become evidentat the moment of seeing, hearing etc in these words.

"Although it is said that eye consciousness is accompanied by equanimity,the resultant effect of unwholesome act is in the nature of suffering. The

resultant effect of unwholesome act cannot be pleasant. Likewise, althoughit is stated that resultant effect of a wholesome feeling, pleasantness. Allmoral acts bear good, pleasant fruits.


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This explanation in the sub-commentary is most appropriate and can beverified through practical experience. When a beautiful object is sighted, thefeeling of wholesomeness and pleasantness is evident even as the object isbeing seen. When a terrifying, repulsive, hateful object is sighted the feeling

of horror, aversion is quite evident too even while seeing the objects. Theseexperiences are more pronounced in the case of hearing than in the case ofseeing. A sweet, pleasant sound produces a sweet, pleasant effect; a terribleloud din inflicts unbearable pain on the hearer. The resultant effect is distinctstill in smelling. A pleasant sensation arises in the nose as soon as a fragrantaroma is smelt, whereas a foul putrid smell at once sets up nausea resultingin head-ache and other ills. A whiff of poisonous odour may even causedeath. The most pronounced effect may be experienced in the act of eating.While a tasty, delicious dish produces a delightful sensation on the tongue,the bitter taste of some medicinal pills is very unpleasant and disagreeable.A poisonous substance will cause intense suffering and may result even indeath.

Thus although it is stated that eye-consciousness etc is accompanied byindifference, the immoral resultant equanimity which experiencesdisagreeable objects is in the nature of painful suffering; and the moralresultant equanimity which experiences agreeable objects has the nature ofpleasant happiness. "These comments of the sub-commentary are mostappropriate. We find therefore the Suttas mention that all three types ofVendans are excited at the moment of seeing etc. Alternatively, as it ispossible for all the three to arise at the moment of javana, impulsion,during the eye avenue thought process (cakkhudvra vthi). The Suttamention all the types of vedans to be excited when seeing etc.

VEDAN MISCONCEIVED AS ATTA

Therefore, enjoyment of various sense-objects, pleasant or unpleasant, everytime they are seen, heard, touched or become known, constitutes vedan.When an agreeable sensation is felt, there arises the clinging of self. "I feelpleasant." When the sensation is disagreeable, there arises the clinging ofself, "I don't feel pleasant;" or, previously I have felt pleasant, but now I feelunpleasant, "When the feeling is one of indifference, self is quite pronouncedtoo as "I feel neither pleasant nor unpleasant. I feel indifferent." This is Attaclinging with respect to vedan, feeling, known as vedak atta-believingthat it is self or soul who enjoys the pleasant or unpleasant feelings.

Vedak atta is belief that it is self or atta who enjoys the pleasant orunpleasant feelings.


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This is how every ordinary worldling clings onto the notion of self. In Indianliterature, vedan is described as Self, Atta or having the attributes of a Selfor Atta. In Myanmar, this notion does not seem to be so firmly held to beinscribed in writing. But all the same, there is the clinging to the belief that,

on happy occassions, "It is I who enjoys pleasant things; when faced withdifficult circumstances, "It is I who suffers." The reason for such beliefs lies inthe fact that inanimate objects such as stones or sticks do not feel the heatwhen coming into contact with it; they do not feel cold when touched with acold body. They feel neither happy nor sad under pleasant or unpleasantcircumstances. The animate objects, the sentient beings, on the other hand,suffer or rejoice according to pleasant or unpleasant circumstances. It isassumed, therefore, that sentient beings must be endowed with ananimating spirit, a living entity. It is this living entity which enjoys onmoments of pleasure or suffers on occasions of distress.

In reality, vedan, feeling is not self, a living entity but only a phenomenonthat arises and vanishes as conditioned by circumstances. Therefore, theBuddha declared first and foremost the truth which must be firmly held:"Bhikkhus, vedan, feeling is not Self," and he continued to explain thereason why vedan is not self.

WHY VEDAN IS NOT SELF

"Bhikkhus, if vedan were self, the inner substance of the body, thenvedan would not tend to afflict or distress. And one should be able to say ofvedan, "Let vedan be thus (always pleasant); let vedan not be thus(always unpleasant). It should be possible to influence vedan in thismanner as one wishes.

True, if vedan were self, it should not cause distress to oneself, because itis not in the nature of things to afflict oneself, and it should be possible tomange vedan as one wishes. These should all obtain and follow from thesupposition "if vedan were self." Furthermore, if vedan did not tend toafflict, and if our feelings were always pleasant, as we desire and neverunpleasant, then we should regard vedan to be truly self.

This hypothetical statement 'if vedan were self' is a form of instruction topause and consider whether it afflicts one or not, whether vedan can be

managed to be always pleasant as one desires. On careful examination, itwill become very evident that vedan is almost always afflicting us and that


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accommodations. Even with constant adjustments, vedan under certaincircumstances, is likely to inflict severe pains and suffering which may leadto serious ailment and illness resulting even in death. Many have beenincidents where the afflicted person, unable to bear the oppressions ofvedan any longer, have sought the termination of their own lives bycommitting suicide.

The physical pains and suffering just described are not inflicted entirely byvedan; rpa also contributes its share of oppressions, being the originalsource of troubles. In the previous discourses on sufferings caused by rpaswe have described different types of feelings, which may be regarded asafflictions brought about by vedan also.

Mental distresses and suffering on the other hand are afflictions causedsolely by vedan without the aid of rpa. On the death of one's near anddear ones, parents, husbands and wives, sons and daughters, vedan inflictssorrow, grief, lamentations on the bereaved ones. Likewise, there is intensemental suffering, which may even result in death, on loss of wealth andproperty too. Frustration and discontent owing to one's failure to solve life'sproblems, separation form one's associates and friends, unfulfilled hopes anddesires are other forms of oppressions inflicted by vedan.

Even Sukha vedan, the pleasurable sensations which are very comfortingby giving happiness while they last, prove to be a source of distress later on.When they disappear after their momentary manifestation, one is left with awistful memory and yearning for them. One has, therefore, to be constantlyendeavouring in order to maintain the pleasant happy state. Thus people goin pursuit of pleasant states even risking their lives. If they happen to useillegal and immoral means in such pursuits, retribution is bound to overtakethem either in this life time or in the states of woe. Thus apparently pleasantsensations, Sukha vedan, also inflict pain and distress.

Upekkh vedan, equanimous feeling, like sukha vedan, affords comfortand happiness. And like sukha vedan, it requires constant effort tomaintain its state, which of course entails cumbersome trouble and burden.Both sukha vedan and upekkh vedan are not enduring being of fleetingnature, they require constant labour for their continuous arising. Suchactivities which invlove continuous striving, constitute sakhra dukkha,suffering due to formations. This is just a brief indication of the oppressivenature of all the three vedans, sukha, dukkha and upekkh.

If there were no vedan, feeling there would be no experiencing of pain orpleasure either physically or mentally. There would be freedom from


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suffering. Take for instance a log, a post, a stone or a lump of earth. Havingno feeling they do not suffer in any way. Even when subjected to hacking,beating, crushing, burning, they remain unaffected. The continuum ofnma, rpa which are associated with vedan is, however, afflicted withsuffering in many ways. Thus it is plain that vedan is not self, the innersubstance.

VEDAN IS UNMANAGEABLE

Vedan is unmanageable and not amenable to one's will. Just consider thefact that we cannot manage things as we wish so that we may see and hearonly what is pleasant; taste and smell only, what is delicious and sweet. Evenwhen with great effort and labour, we select and pick out only what is most

desirable to see, hear taste or smell, these objects are not enduring. We canenjoy them only for a short while before they vanish. Thus we cannotmanage as we wish and maintain a state in which pleasant and desirablethings will not disappear but remain permanently.

When pleasant objects of sight etc vanish, they are replaced by undesirableobjects of sight etc which, of course, causes suffering. It has been statedearlier that unpleasant sounds are more oppressive than unpleasant sight;undesirable smell is worst than undesirable sound and undesirable taste is

far worse still. Further, toxic substances when taken internally may causeeven death. The worst of all is the unpleasant sense of touch. When prickedby thorns, injured by a fall, wounded by weapons, scorched by fire, afflictedby disease, the suffering which ensues is always very painful; it may be sointense as to cause clamorous outbursts of wailing, resulting even in death.These are instances of unpleasant vedan which cannot be commended notto happen. That which is unmanageable is surely not self. Vedan is thusnot self and it is not proper to cling to it believing it to be self, one's innersubstance.

What we have so far described relate only to vedans experienced in thehuman world. The vedans of the four nether worlds are far moreexcruciating. Animals such as cattles, buffaloes, poultry, pigs etc., have toface tormenting troubles almost all the time with no one to assist them orguard them against these afflictions. The petas have to suffer more than theanimals but the denizens of hell, the Niraya states suffer the most. Wecannot afford to remain smug with the thought these four nether worldshave nothing to do with us. Until and unless we have attained the stage ofthe Noble Ones, the Ariys there is always the possibility that we may haveto face the sufferings in the lower worlds. Thus as vedan tends to afflictionin every existence, it cannot be regarded as self or inner core of individualbeing of each existence. And it is not possible to manage as one wishes sothat unpleasant vedans should not arise; undesirable vedans arise


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inevitably of their own accord. Mental distresses which we do not wish toarise; make their appearance all the same; which all go to prove theuncontrollable nature of vedan. Each being has to contend with vedanswhich cannot be managed as one wishes, and hence cannot be self or one'sown inner substance.

To reiterate:

"Bhikkhus, vedan is not Self (not one's inner substance); If vedan wereself, then vedan would not tend to afflict or distress. And it should bepossible to say of vedan, "Let vedan be thus (always pleasant); letvedan not be Thus (always unpleasant).

In reality vedan is not Self, one's inner substance. Therefore it tends toafflict or distress. And it is not possible to say of vedan "Let vedan bethus (always pleasant); Let vedan not be thus (always unpleasant).

As stated in this Canonical text the vedan which is felt in one's own bodytends to affliction and is not amenable to control. Hence it is very clear thatvedan is not self, not one's own inner substance. Nevertheless, ordinary

common worldling clings to the belief. "It is I who suffers after experiencinghappiness; it is I who enjoys as circumstances favour, after going throughdistresses." Clinging to belief in self is not easy to be eradicated completely.This wrong belief in self with respect to vedan is abandoned only throughpersonal realization of the true nature of vedan; this realization can bebrought about by contemplation on vedan; in accordance withSatipatthna Vipassan practice, otherwise Middle Way, as instructed by theBlessed One. We will now deal with how this atta clinging can be discardedby contemplation on vedan.

A brief description of Vipassan meditation has been given in the first part ofthese discourses. The Yog who keeps not of rising, falling, sitting etc., asdescribed therein will come to notice in time uncomfortable sensations ofpain, stiffness, hotness etc arising in him. He has to concentrate on thesevarious feeling as they arise by noting 'pain, pain, stiffness, stiffness, hothot,' etc., During the initial period when samdhi concentration is not yetstrong, these distressing sensations may get more and more intensified. Butthe Yog has to put up with the pains and discomforts as long as possible andkeeps on noting the various sensations as they arise. As his concentrationgets strengthened, the discomforting pains will gradually loss their intensity

and begin to perish away. With very deep concentration they will vanish as ifremoved by hand even while they are being noted. These vedans maynever come back again to trouble the Yog.


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We see examples of such cessation of vedans, when the Venerable MahKassapa and others found themselves, after listening to the discourse onBojjaga Sutta, relieved of aliments which had afflicted them. But prior toadvent of strong concentration the Yog will find the painful sensation in one

place disappear only to rise in another form of distressing feeling at anothersite. When this new sensation is heedfully noted, it vanishes away to be inturn replaced by another form of sensation in yet another place. When thedistressing vedans have been observed for a considerable time to berepeatedly appearing and vanishing in this way, personal realization comesto the Yog that "vedan is always oppressive. Unpleasant vedans cannotbe managed not to arise; it is uncontrollable. Pleasant as well as unpleasantvedans are not self, not one's inner substance. It is non-self." This is thetrue knowledge of contemplation on non-self.

The Yog who has observed the vanishing of vedans in the course ofcontemplation recalls the oppressive nature of vedan while it lasted; heknows that vedan has disappeared not because of his wishing nor inobedience to his command to do so, but as a result of necessary conditionsbrought about by concentrated mental power. It is truly ungovernable. Thusthe Yog realizes that vedan, whether pleasant or painful is a naturalprocess, arising of its own accord; it is not self nor inner substance but justAnatta, Non-self. Furthermore, the incessant arising and vanishing ofvedan as it is being noted also establish the fact that vedan has the natureof Non-self.

When the Yog reaches the stage of udayabbaya a, knowledge of therising and falling of compounded things, he notices that his meditationalpractice of taking note of phenomena is being accomplished with ease andcomfort (unaccompanied) by pain or suffering; this is manifestation of aspecially pleasant vedan, which cannot be maintained for long, howevermuch he wishes for it. When his concentration wanes and becomesweakened, the very pleasant vedan vanishes and may not arise again in

spite of his yearning for it. Then it dawns upon him that vedan is notsubjected to one's will and is ungovernable. Hence it is not self, the innersubstance. The Yog then realizes through personal experience the non-selfnature of vedan.

He also vividly sees the non-self nature of vedan because of its dissolutionon each occasion of noting. In the initial stages of meditation the Yog suffersfrom physical pain of stiffness, itching, or feeling hot. Occassionally, hesuffers also mental distresses of disappointment, dejection, fear or

repugnance. He should keep on noting these unpleasant vedans. He willcome to know that while these unpleasant vedans are manifestingthemselves, pleasant, good sensations do not arise.


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On some occasions, however, the Yog experiences in the course ofmeditation very pleasant sensation both physical and mental, arising in him.For instance, when he think of happy incidents, happening feelings areevolved. He should keep on noting their pleasant vedans as they arise. He

will come to know then that while pleasant vedans are manifestingthemselves, unpleasant bad sensations do not arise.

On the whole, however, the Yog is mostly engaged in noting the originationand dissolution of ordinary physical and mental processes such as the riseand fall of abdomen which excite neither painful nor pleasurable sensations.The Yog notes these occasions when neutral feeling only is evident.

Anattalakkhana - Mahasi Sayadaw

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