Issue6_art3

"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON -ARTIN 6ERHOEVEN !BSTRACT 4HE AUTHOR ARGUES THAT THE DOCTRINE OF NO SELF ALTHOUGH FUNDAMENTAL TO "UDDHIST TEACHING IS WIDELY MISUNDERSTOOD AS A FORM OF NIHILISM 4HE ESSEN TIAL TEACHING IS THAT ALL PHENOMENA INCLUDING THE HUMAN SELF ARE COMPOSITES

AND THAT THEREFORE THEY HAVE NO PERMANENT ESSENCE OF THEIR OWN 4HE "UDDHA DID NOT HOWEVER DISCOUNT THE EXPERIENCE OF A SELF ON THE CONTRARY HE HELD THAT OUR ATTACHMENT TO SELF IS THE ULTIMATE CAUSE OF SUFFERING 4HIS PAPER WAS PRESENTED TO THE FOURTH ANNUAL .ORTHERN #ALIFORNIA #HAN :EN #ATHOLIC $IALOGUE *ANUARY -ERE SUFFERING EXISTS NO SUFFERER IS FOUND 4HE DEEDS ARE BUT NO DOER OF THE DEEDS IS THERE .IRVANA IS BUT NOT THE MAN THAT ENTERS IT 4HE PATH IS BUT NO TRAVELER ON IT IS SEEN ˆFROM THE 6I 6 |SUDDHIMAGGA 86) "E A PERSON OF THE 7AY 7ITH NO MIND !LTHOUGH YOU RE A PERSON

4HERE S NO SELF 7HEN THE 7AY OF BEING A PERSON IS PERFECTED

"UDDHAHOOD ACCOMPLISHES ITSELF ˆ#HAN -ASTER (SÓAN (UA

4

HE IDEA THAT NO PERMANENT SELF IS TO BE FOUND IN THE BASIC ELEMENTS OF OUR EXPERIENCE IS AT THE HEART OF THE "UDDHIST PATH TO LIBERATION 4HE

AN NATMAN DOCTRINE TAUGHT BY THE "UDDHA PROCLAIMS THE IMPERSONAL ITY OF ALL LIVING PHENOMENA OF EXISTENCE THERE IS NO SELF NOTHING BELONGS TO A SELF )N THE "UDDHIST TEACHING NO BEING HAS ANY ENDURING ESSENCE OR PERSONALITY EVERYONE EVEN THE "UDDHA EXISTS IN NAME ONLY 4HE NAME MERELY REFERS TO A CONGERIES OF PSYCHO PHYSICAL ELEMENTS WHICH ARISE AND VANISH FROM MOMENT TO MOMENT CARRIED ALONG FROM BEGINNINGLESS TIME >HHJ: D8ID7:G

-ARTIN 6ERHOEVEN

ON A TURNING WHEEL OF LIVES )NDEED THE l RST STAGES OF ENLIGHTENMENT ARE MARKED BY A DIRECT AND DEEP UNDERSTANDING THAT OUR SENSE OF h)v IS NOT WHAT OR HOW WE IMAGINE IT TO BEˆSOLID ENDURING INVIOLABLE AND AUTONOMOUS ˆ 2ATHER IT IS A HABIT FORMED CONSTRUCTION HELD TOGETHER BY CRAVING CLINGING

AVERSION AND ATTACHMENT $ESPITE ITS CENTRAL IMPORTANCE THE CONCEPT OF NO SELF GENERATES MORE CONFUSION AND MISUNDERSTANDING THAN ALMOST ANY OTHER "UDDHIST IDEA h) JUST CAN T SEEM TO WRAP MY MIND AROUND NO SELF v IS A REMARK ) FREQUENTLY HEAR FROM BEGINNING STUDENTS )N FAIRNESS SO THORNY IS THE DOCTRINE OF NO SELF THAT IF ONE COULD EASILY WRAP THE MIND AROUND IT ) SUPPOSE ONE WOULD ALREADY BE A "UDDHA 4O A LARGE DEGREE THE PROBLEM IS ONE OF UNIQUE DIFFER ENCES IN LANGUAGE CULTURE AND PSYCHOLOGY AS THEY APPLY %AST AND 7EST )N TALKING ABOUT THE hSELF v IT MUST BE REMEMBERED THAT THE "UDDHA

WAS REFERRING TO A CONCEPT ATMAN AS IT APPEARED IN THE (INDU 5PANISHAD TRADITION #ONTRARY TO WHAT WAS ASSERTED BY THE "RAHMINS THE "UDDHA HELD THAT THE hSELF v CONCEIVED AS A PERMANENT STABLE ETERNAL AND UNCHANGING ENTITY DOES NOT EXIST ANYWHERE !T THE RISK OF OVER SIMPLIFYING A HIGHLY

COMPLEX IDEA WE COULD SAY THAT THE DIFFERENT NOTIONS OF ATMAN ALL REFERRED TO ABSTRACT ONTOLOGICAL DIMENSIONS OF THE INDIVIDUALˆTHE hSELF v OF COSMIC CONSCIOUSNESS THAT IDENTIl ES WITH THE UNIVERSE !LL WERE THOUGHT TO BE SOMETHING LIKE AN ABIDING ENTITY A hSOUL v hINNER SELF v OR hHIGHER SELF v THAT

WAS UNCONDITIONED PERMANENT AND SELF EXISTING )N OTHER WORDS ATMAN REFERRED PRIMARILY TO A PRESUMED PHILOSOPHICAL AND METAPHYSICAL ENTITY NOT TO A PSYCHOLOGICAL AND EMPIRICAL CONCEPT OF hSELF v USED IN CONTEMPORARY 7ESTERN DISCOURSE "UT AT ANOTHER LEVEL THE PROBLEM IS DIRECTLY RELATED TO A UNIVERSAL EX PERIENCE THAT GOES BEYOND CULTURAL OR LINGUISTIC DIFFERENCES &IRST WHAT IF ANYTHING IN THIS WORLD IS STABLE l XED AND INDEPENDENTLY ABIDING 3ECONDLY

hWHOv OR hWHATv AM ) !M ) MY BODY -Y MIND 3OME COMBINATION )F SO hWHOv OR hWHATv EXISTS BEFORE ) AM BORN h7HOv OR hWHATv REMAINS AFTER BODY AND MIND DEPART %VEN WHEN EXAMINING MAN OR THE PERSON

IN AN EMPIRICAL AND IMMEDIATE WAY THE IDEA OF hSELF v IS BOTH SCIENTIl CALLY AND PHILOSOPHICALLY PROBLEMATIC .O MATTER HOW DILIGENTLY WE SEARCH AN ENDURING ENTITY WE CALL hSELF v REMAINS ELUSIVE )T TURNS OUT THAT WRAPPING ONE S MIND AROUND hSELF v IS NO LESS FORMIDABLE THAN WRAPPING ONE S MIND AROUND NO SELF 4HE "UDDHIST DOCTRINE OF NO SELF STATES THAT NEITHER WITHIN THE PHYSICAL AND MENTAL PHENOMENA OF EXISTENCE NOR OUTSIDE OF THEM CAN ANYTHING BE FOUND THAT IN THE ULTIMATE SENSE MIGHT BE REGARDED AS A SELF EXISTING REAL EGO ENTITY A SOUL OR ANY OTHER ABIDING SUBSTANCE ,ACKING A PERMANENT AND INDEPENDENT NATURE NOTHING IN THE WORLD EXHIBITS ANY FORM OF UNCHANGING

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

REALITY 4HE IMPLICATIONS OF THIS TEACHING MIGHT BE CLARIl ED BY STATING IT AN OTHER WAY l RST AS IT APPLIES TO DHARMAS THAT IS TO PHENOMENA AND SECOND AS IT APPLIES TO PEOPLE (OWEVER IT SHOULD BE REMEMBERED THAT THE TWO ARE INSEPARABLY INTERWOVEN AS THE hWORLDv AND hSELF v ARE INTERDEPENDENT

&IRST hALL PHENOMENA ARE DEVOID OF SELF v SARVA DHARMA ANATMAN

MEANS THAT ALL THINGS LACK A NATURE OF THEIR OWN SVABHAVA !LL PHENOM ENA OF THE WORLD LEAN ON EACH OTHER IN A VIBRATING DANCE OF CONSTANT m UX !S ALL THINGS ARISE AND FADE AWAY GOVERNED BY THE EBB AND m OW OF CHANGING CONDITIONS NOTHING EXISTS INDEPENDENTLY EVERYTHING RELIES ON SOMETHING ELSE AD INl NITUM "ECAUSE ALL PHENOMENA ARISE AND EXIST INTERDEPENDENTLY

THEY ARE FUNDAMENTALLY hEMPTYv |

PRAT TYA SAMUTPADA SUNYA !ND BECAUSE THEY HAVE NO SUBSTANTIAL SELF EXISTING NATURE THEY ARE CHARACTERIZED AS hNOT SELF v OR MORE PRECISELY AS HAVING THE CONDITION OF hNON ESSENTIALITY v .O SELF

AND EMPTINESS THEN INDICATE hNO NATURE OF ITS OWNv NIHSVABHAVA MEANING THAT THERE IS NOTHING THAT IS OF ITSELF IMMUTABLE l RM OR LASTING NOTHING WE CAN OBSERVE HAS A l XED FORM THAT IS SUBJECT NEITHER TO ARISING OR PASSING

AWAY 4HIS IS WHY THE "UDDHA SAID TO !NANDA h%MPTY IS THE WORLD EMPTY IS THE WORLD v h)N WHAT WAY VENERABLE SIR IS IT SAID @EMPTY IS THE WORLD v h)T IS

!NANDA BECAUSE IT IS EMPTY OF SELF AND WHAT BELONGS TO SELF THAT IT IS SAID @EMPTY IS THE WORLD v 3ECOND AS CONCERNING PEOPLE THE hSELF v OR hMEv IS ALSO A CONDITIONED ENTITY AND THEREFORE LIKE ALL OTHER PHENOMENA INSUBSTANTIAL AND EMPTY 3ELF IS DEVOID OF SELF /UR OWN CONDITION IS ONE OF NON ESSENTIALITY h-Ev AND hMINEv ALSO LACK SUBSTANTIALITY ) AM BORN MATURE AGE AND VANISH AND ULTIMATELY AS 3HAKESPEARE LAMENTED h.OTHING GAINST TIME S SCYTHE CAN MAKE DEFENSE v "UT FROM THE "UDDHIST POINT OF VIEW WE ARE hEMPTYv AND hNOT SELF v WELL BEFORE WE DECLINE AND DIE !LL ALONG THERE HAS BEEN NO SELF

F ONLY A SERIES OF TRANSITORY PHENOMENA WHICH CANNOT BE HELD OR STAYED MUCH LIKE A RIVER AS (ERACLITUS OBSERVED 4HIS EARLY 'REEK PHILOSOPHER POINTED OUT THAT WHEN ONE STEPS INTO A MOVING RIVER PULLS OUT ONE S FOOT AND STEPS F ME IN AGAIN THE RIVER HAS MOVED ON AND IS IN FACT A DIFFERENT RIVER 3ELF AND ARE WORDS THAT REFER TO AN ILLUSION OR MIRAGE THAT EXISTS ONLY AS LONG AS IT IS GRASPED AT 7E LIKE TO THINK WE HAVE SOME ENDURING CORE ESSENCE A SELF OR A SOUL WHICH IS THE SUBJECT OF OUR EXPERIENCES LIKE SOMEONE SITTING IN A THEATRE WATCHING A MOVIE PROJECTED ON A SCREEN 7E FEEL OUR SELF OR EGO TO BE A WITNESS OF WHAT HAPPENS LIKE A MOVIEGOER "UT THE "UDDHA INSISTED THIS SO CALLED SELF IS MERELY A BUNDLE OF PHYSICAL AND MENTAL PHENOMENA KEPT GOING BY IGNORANCE AND DESIRE

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-ARTIN 6ERHOEVEN

"UDDHISM THEN DOES NOT ADVANCE A CONCEPT OF A PERMANENT SELF (U MAN BEINGS TENACIOUSLY CLING TO A MISTAKEN IDEA OF SELF AND THIS IN TURN GIVES RISE TO PRIDE SELl SHNESS AND ATTACHMENT TO SELF 4HAT WHICH HOLDS CONTINUALLY

TO THE IDEA OF SELF IS SOMETIMES TERMED MANAS !S THIS DOCTRINE APPLIES TO THE EGO OR hME v IT IS ALTERNATELY RENDERED AS THE TEACHING OF hIMPERSONAL ITY v "REAKING FREE OF THIS CONFUSED ATTACHMENT TO A LARGE DEGREE MARKED THE SUCCESSFUL COMPLETION OF THE "UDDHA S JOURNEY TO hENLIGHTENMENT v 7ITH SUCH HARD WON INSIGHT INTO THE TRUTH OF NO SELF CAME AN END TO SUFFERING AND ENTRY INTO A STATE OF PROFOUND PEACE THAT IS NIRVANA 4HIS STATE IS OFTEN MISTAKENLY UNDERSTOOD TO MEAN hEXTINCTION v )T IS TRUE THAT WITH THE REALIZA TION OF NIRVANA THE TRANSITORY PSYCHO PHYSICAL ELEMENTS WHICH CONSTITUTED THE "UDDHA S FALSE PERSONALITY DISAPPEARED WITHOUT A TRACE *UST AS ALL THE MANGOES ATTACHED TO A STEM BEARING A BUNCH OF MAN GOES UNDERGO THE FATE OF THAT STEM IF IT IS BROKEN SO THE BODY OF THE 4ATHAGATA HAS BROKEN WHAT LEADS TO EXISTENCE !S LONG AS HIS BODY LASTS GODS AND MEN WILL SEE HIM /N THE BREAKING UP OF THE BODY AT THE END OF HIS LIFE GODS AND MEN WILL SEE HIM NO MORE (OWEVER AS THIS PASSAGE CAREFULLY POINTS OUT THE "UDDHA DOES NOT SAY THERE IS NOTHING ONLY THAT WHAT IS IS NOT ACCESSIBLE TO THE EYES )N ANOTHER RELATED PASSAGE THIS IMPORTANT DISTINCTION IS DRAWN EVEN MORE CLEARLY *UST AS THE m AME TOUCHED BY THE WIND GOES TOWARDS STILLNESS GOES FROM SIGHT SO THE SAGE DELIVERED FROM HIS NAMES AND BODIES ;OR THE l VE IMPURE AGGREGATES= ENTERS STILLNESS GOES FROM THE SIGHT OF ALL (E WHO HAS ATTAINED STILLNESS NO MEASURE CAN MEASURE TO SPEAK OF HIM THERE ARE NO WORDS 7HAT THE MIND MIGHT CONCEIVE VANISHES 4HUS EVERY PATH IS CLOSED TO DISCUSSION 4HIS SUBTLE DISTINCTION IS NOT THEOLOGICAL HAIR SPLITTING )T CONVEYS A PSYCHOLOGICAL AND SPIRITUAL INSIGHT THAT LIES AT THE HEART OF THE "UDDHIST IDEA OF SELF AND PERSON 4HERE IS IT APPEARS A CONCEPT OF PERMANENCE IN "UDDHISM ASSOCIATED WITH THE STATE OF NIRVANA BUT IT IS NOT SELF OR ANYTHING A SELF CAN POSSESS 0ARADOXICALLY NIRVANA IS THE CONDITION NO SELF IT EXISTS BUT IS FREE OF A SELF 7E WILL RETURN TO THIS PARADOX LATER 4HE !NATTA ,AKKHANA 3UTTA $ISCOURSE ON THE #HARACTERISTIC OF .O 3ELF WAS THE SECOND CORE TEACHING THAT THE "UDDHA PREACHED TO HIS l RST l VE DISCIPLES AFTER HIS ENLIGHTENMENT 7HEN THE DISCIPLES HEARD THIS TEACHING

THEY BECAME !RHATS THE WORD LITERALLY MEANS hWORTHY OF RESPECTv AND REFERS TO ENLIGHTENED PERSONS BELOW THE STAGE OF "UDDHAHOOD 3O IMPORTANT IS THIS TEACHING TO A PROPER UNDERSTANDING AND PRACTICE OF "UDDHISM THAT IT

R STI IS CONSIDERED A FALSE VIEW ATMA D TO HOLD THAT THERE IS AN ABIDING SELF

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

OR SUBSTANCE THAT IS TO CLAIM THE SELF IS REAL AND PERMANENT WHEN IT IS IN FACT AN AGGREGATE COMPOSED ONLY OF l VE ELEMENTS SKANDHAS AND IF ONE HOLDS FALSE VIEWS ONE CANNOT COMPLETELY ELIMINATE SUFFERING AND REALIZE NIRVANA 2IGHT VIEWS SAMYAG DR STI

WHICH CONSTITUTE THE l RST STEP OF THE %IGHTFOLD 0ATH CONSIDER AS IMAGINARY EVEN THAT HIGHER SENSE OF A SUPRA

MUNDANE SELF OR SOUL WHICH (INDUS CALLED ATMAN / "HIKKHUS WHEN NEITHER SELF NOR ANYTHING PERTAINING TO SELF CAN TRULY AND REALLY BE FOUND THIS SPECULATIVE VIEW h4HE UNIVERSE IS

THAT ATMAN 3OUL ) SHALL BE THAT AFTER DEATH PERMANENT ABIDING

EVERLASTING UNCHANGING AND ) SHALL EXIST AS SUCH FOR ETERNITYv IS IT NOT WHOLLY AND COMPLETELY FOOLISH .O SELF IS ARGUABLY THE CENTRAL TEACHING OF "UDDHISM !LL THE REMAINING "UDDHIST DOCTRINES TO ONE DEGREE OR ANOTHER MAY BE FOUND IN OTHER PHILO

SOPHIC SYSTEMS AND RELIGIONS BOTH %ASTERN AND 7ESTERN "UT THE AN NATMAN DOCTRINE AS THE "UDDHA TAUGHT IT AND MEANT IT TO BE USED IS SPECIl C TO "UD DHISM 4HE SINGULARITY OF THIS CONCEPT MIGHT ALSO PARTLY EXPLAIN WHY IT IS WIDELY MISINTERPRETED AS EITHER A KIND OF NIHILISM OR AS A DENIAL OF CAUSALITY )T IS SIMPLY LOST IN TRANSLATION BECAUSE THERE ARE NO READY EQUIVALENTS FOR RENDERING THE CONCEPT INTO OTHER SYSTEMS OF THOUGHT AND LANGUAGE EITHER OF %AST OR 7EST THEN OR NOW 5NLIKE )NDIAN "RAHMANIC SCHOOLS AND 7ESTERN PHILOSOPHY "UDDHISM AVOIDS TALKING ABOUT EXISTENCE IN TERMS OF NOUMENON OR METAPHYSICAL SUB STANCE FOR THE SIMPLE REASON THAT HUMAN BEINGS LACK THE COGNITIVE POWER TO RECOGNIZE SUCH THINGS THEY DO NOT HAVE THE ABILITY TO DISCERN AN ETERNAL AND UNCHANGING MATTER OR BEING NOR ANYTHING ELSE WHICH TRANSCENDS BOTH TIME AND SPACE !LL WE CAN KNOW AND OBSERVE IS SUBJECT TO ARISING ABIDING

CHANGE AND EXTINCTION )T IS THE PHENOMENAL THAT WHICH IS LOCATED IN TIME AND SPACE THAT CAN BE UNDERSTOOD BY MEANS OF SENSATION AND PERCEPTION THUS IT IS WITHIN THE PHENOMENAL THAT WE COME TO RECOGNIZE AND EVALUATE OUR LIVES 4HIS ATTENTION TO THE hHERE AND NOWv AS THE GROUND OF AWAKENING IS

WONDERFULLY EXPLICATED IN THE FAMOUS 0OTTHAPADASUTTA (ERE THE SEARCH FOR TRUTH BEYOND WHAT ONE CAN CONl RM OR DENY BY ONE S OWN DIRECT KNOWLEDGE IS COMPARED TO A YOUNG MAN S FALLING IN LOVE WITH A BEAUTIFUL YOUNG GIRL WHO EXISTS ONLY IN HIS DREAMY IMAGINATION 3PECULATING ON THE METAPHYSICAL AND NOUMENAL IS OF NO BENEl T TO THE GOAL OF RELIGIOUS PRACTICE AT LEAST IN THE ORTHOPRAXIC TRADITION WHICH IS THE UNDERSTANDING AND ELIMINATION OF SUFFERING DUHKHA %MANCIPATION FROM SUFFERING CAN ONLY COME THROUGH OBSERVING THINGS AS THEY REALLY ARE LOOKING FOR EMANCIPATION APART FROM hTHE GROUND UNDER ONE S FEETv IS USELESS 4HE GREAT SEVENTH CENTURY #HINESE >HHJ: D8ID7:G

-ARTIN 6ERHOEVEN

#HAN MASTER (UI .ENG PUT IT THIS WAY "ODHI ;ENLIGHTENMENT= EXISTS IN THIS WORLD NOT APART FROM IT 3EARCHING FOR BODHI APART FROM THIS WORLD )S LIKE LOOKING FOR A HARE WITH HORNS 4HUS THE "UDDHA LIMITED HIS TEACHINGS TO WHAT WOULD LEAD TO CALMING

KNOWLEDGE ENLIGHTENMENT AND NIRVANA %VERYTHING ELSE IS BUT SPECULATION (E REFUSED TO DISCUSS CERTAIN THINGS NOT BECAUSE HE LACKED ANSWERS BUT BE CAUSE RUMINATING OVER THEM DID NOT CONTRIBUTE TO DELIVERANCE &OR EXAMPLE

WHEN 0HALUGUNA WHO BELIEVED IN THE EXISTENCE OF A SOUL AND PERSONALITY

ASKED h7HAT IS THE BEING THAT TOUCHES FEELS DESIRES AND GRASPS v 4HE "UDDHA REPLIED h) DENY THAT THERE IS ANY BEING THAT TOUCHES FEELS DESIRES AND GRASPS v #ONVERSELY WHEN 6ATSAGOTRA WHO NO LONGER BELIEVED IN THE EXISTENCE OF A SOUL ASKED WHETHER IT WERE TRUE THAT THE SELF DID NOT EXIST

THE "UDDHA REFUSED TO ANSWER IN THE NEGATIVE hIN ORDER NOT TO CONl RM THE DOCTRINE OF THE ASCETICS AND "RAHMINS WHO BELIEVE IN ANNIHILATION v 4HIS IS ALSO THE REASON FOR THE FAMOUS PARABLE OF THE POISON ARROW )N THIS STORY THE "UDDHA SCOLDS HIS DISCIPLE -ALUNKYAPUTTA FOR OBSESSING OVER CLASSICAL METAPHYSICAL MIND TWISTERS 4HE "UDDHA STRESSES THAT AS A TEACHER HE ONLY EXPLAINS THE &OUR .OBLE 4RUTHS 3UFFERING THE CAUSE OF SUFFERING THE CESSATION OF SUFFERING AND THE WAY LEADING TO THE CESSATION OF SUFFERING 4HIS IS USEFUL IS FUN DAMENTALLY CONNECTED WITH THE SPIRITUAL HOLY LIFE IS CONDUCIVE TO AVERSION DETACHMENT CESSATION TRANQUILITY DEEP PENETRATION FULL REALIZATION NIRVANA 'ENERALLY SPEAKING THEN "UDDHISM CONCERNS ITSELF EXCLUSIVELY WITH THE PHENOMENAL WORLDÂ&#x2C6;A WORLD IN WHICH ALL PHENOMENA ARE CONDITIONED AND IN A STATE OF CONSTANT CHANGE 4HE UNCEASING m UX AND THE SEEMINGLY CONTIN GENT NATURE OF EXISTENCE ARE EXPERIENCED AS A BITTERSWEET STATE ONE OF PAIN AND SUFFERING ACCOMPANIED BY m EETING JOY AND PLEASURE !S THIS GOES ON DAY

TO DAY LIFE TO LIFE IT IS CALLED SAMSARAÂ&#x2C6;THAT WHICH hKEEPS GOING v 4HE RELEASE A FROM THIS CYCLICAL UNSATISFACTORY STATE IS NIRVANA 4WO RENDITIONS OF THIS TEACHINGÂ&#x2C6;ONE PHILOSOPHICAL ONE POETICÂ&#x2C6;APPEAR IN THE FOLLOWING VERSES !LL PHENOMENA ARE TRULY IMPERMANENT

3UBJECT TO THE DHARMAS OF ARISING AND DECAY 7HAT HAS ARISEN ENDS IN DESTRUCTION 4HEIR CESSATION IS EASE #OLORS ARE FRAGRANT BUT THEY FADE AWAY )N THIS WORLD OF OURS NO ONE LASTS FOREVER

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

#ROSS THE DEEP MOUNTAINS OF CONDITIONED THINGS TODAY

4HERE WILL BE NO MORE SHALLOW DREAMING NO MORE INTOXICATION )T IS NOT SURPRISING THEN THAT #HAN :EN MEDITATION PRACTICE OFTEN

h hWHO v OR h) h v CENTERS ON THE INVESTIGATION OF THE QUESTION h7HO v THE THAT IS AT THE CENTER OF THE PROBLEM OF SUFFERING AND THE ENDING OF SUFFERING )T WOULD ALSO SEEM THAT THIS QUESTIONING OF THE SELF IS RELATED TO THE hGREAT DOUBTv WHICH IS GENERATED BY MOST FORMS OF #HAN :EN PRACTICE h'REAT DOUBTv PRECEDES hGREAT ENLIGHTENMENTv IN THIS MEDITATION EXERCISE WHICH CULMINATES IN BREAKING THROUGH INTO AN UNDERSTANDING OF THIS CONUNDRUM OF hSELF v OR hWHO v 3O GOES THE #HAN :EN RIDDLE 7HO IS ME ) AM WHO 9OU ASK ME

) ASK @WHO 7HAT WE COMMONLY CALL hMEv OR h)v IN "UDDHISM IS SEEN AS A MIND BODY

PHENOMENON CONSISTING OF l VE ELEMENTS OR SKANDHAS PHYSICAL FORMS RUPA

FEELING VEDANA PERCEPTION SA¶J¶A IMPULSES SAMSKARA AND CONSCIOUS

NESS VIJ¶ANA 4HESE PSYCHO PHYSICAL ELEMENTS ARE THE BASIS FOR A FALSE AND ILLUSORY SENSE OF hSELF v FALSE AND ILLUSORY BECAUSE ALL ARE CHARACTERIZED BY IMPERMANENCE SUFFERING AND THE ABSENCE OF ANY INHERENT NATURE OF THEIR OWN 4HE "UDDHA ELABORATED -ONKS &ORM IS IMPERMANENT 4HAT WHICH IS IMPERMANENT IS PAIN FUL 4HAT WHICH IS PAINFUL IS ;THE RESULT OF A FALSE IDEA OF= SELF /NE WHO IS WITHOUT SELF KNOWS h4HIS IS NOT MINE ) AM NOT THIS THIS IS NOT MY SELF v 4HUS SHOULD IT BE RIGHTLY REGARDED AND CONSIDERED -ONKS &EELING IS IMPERMANENT 0ERCEPTION IS IMPERMANENT -ENTAL CONSTITUENTS ARE IMPERMANENT #ONSCIOUSNESS IS IMPERMANENT 4HUS SHOULD IT RIGHTLY BE REGARDED AND CONSIDERED 3TATED IN THE MORE FRANK LANGUAGE OF THE #HAN :EN 3CHOOL THE SKANDHAS ARE hNOTHING MORE THAN A HEAP OF SNOT AND A PUFF OF WIND v ,ED ASTRAY BY

RSTI THE ORDINARY PERSON CONSIDERS HIS A BELIEF IN A PERSONALITY SATKAYA D

PHYSICAL FORM THE l RST OF THE l VE SKANDHAS AS THE 3ELF OR ALTERNATELY THE 3ELF AS POSSESSING PHYSICAL FORM PHYSICAL FORM AS PRESENT IN THE 3ELF AND THE 3ELF AS PRESENT IN PHYSICAL FORM 4HIS CONFUSION REPEATS ITSELF WITH THE OTHER FOUR SKANDHAS

.O SELF IS SOMETIMES TERMED |SUNYA EMPTY OR S|UNYATA EMPTINESS #HAN :EN "UDDHISM USES THE TERM WU U hWITHOUTv OR hNON BEINGv IN THE SAME SENSE !S USED IN ALL THESE WAYS HOWEVER EMPTINESS AND NON BEING DO NOT IMPLY NOTHINGNESS OR NIHILISM THE TERMS SIMPLY INDICATE THAT ALL >HHJ: D8ID7:G

-ARTIN 6ERHOEVEN

PHENOMENA ARE DEVOID OF PERMANENT SELF EXISTING STATUS )N THE "UDDHA S TIME AS NOW THERE WERE A VARIETY OF DOCTRINES RUNNING ALONG A CONTINUUM BETWEEN TWO POLES ETERNALISM AND NIHILISM 4HE "UDDHA ADOPTED NEITHER POSITION !T ONE POLE WERE THOSE WHO ARGUED FOR A DIVINELY CREATED AND DI RECTED UNIVERSE WITH THE PROMISE OF ETERNAL AND IMMORTAL HAPPINESS FOR A PERMANENT SOUL OR SELF !T THE OTHER POLE WERE TEACHERS WHO BASED THEIR DOCTRINES ON THE CONCEPT OF NO SELF 0OPULAR NON "UDDHIST VIEWS OF NO SELF SO CLOSELY APPROXIMATED THE "UDDHA S TEACHING THAT MANY STUDENTS DURING THE "UDDHA S TIME ACCEPTED THESE TEACHINGS AS "UDDHISTIC 4HEY DIVERGED

HOWEVER IN SIGNIl CANT WAYS "UDDHISTS CALLED THESE OTHER TEACHERS OF THE DOCTRINES OF NO SELF THE 3IX 4EACHERS OR THE (ERETICAL 4EACHERS ! SUMMARY OF THREE OF THESE TEACHINGS WILL SUFl CE HERE /NE OF THEM

| THAT OF 0URA NAKA SYAPA ARGUED THAT THERE IS NEITHER MERIT NOR SIN NEITHER GOODNESS NOR EVIL THAT ALL ACTIONS ARE OF NO EFFECT BECAUSE EVERYTHING IS SOLELY AN OBJECT A NATURAL THING WITH NO SELF OR ANY QUALITY BEYOND BASE MATERIAL REALITY !NOTHER TEACHER -AKKHALIGOSALA DENIED THAT CAUSALITY GOV ERNS OUR LIVES AND ACTIONS ,IFE ROLLS ON AND UNFOLDS BY ITSELF AND NOTHING WE CAN DO MAKES ANY DIFFERENCE GOOD AND BAD ARE MERELY PLAYFUL HOAXES

AND THEREFORE NO CAUSE OR POWER CAN QUICKEN OR ALTER THIS 3UCH EVOLUTION ARY DETERMINISM ENCOURAGED EITHER AMORALITY OR A FATALISTIC AND APATHETIC | INDIFFERENCE 3TILL ANOTHER TEACHER !JITA +ESAKAMBALI INSISTED THAT THERE IS ABSOLUTELY NOTHING 0EOPLE ARE JUST AGGREGATES OF ELEMENTS THERE IS ONLY ILLUSION AND EMPTINESS AND ALTHOUGH WE NAME THINGS IN REALITY THERE ARE NO SUCH THINGS 4HIS OUTLOOK ON NO SELF EFFECTIVELY MADE ITS FOLLOWERS FEEL AT EASE IN THAT THEY NEITHER HAD TO BEHAVE RIGHTLY NOR RESTRAIN THEMSELVES AND THERE WAS NO REASON TO FEEL SORROWFUL OR HAPPY ABOUT ANYTHING !T DEATH ALL ENDS IN SILENT EXTINCTION %LEMENTS OF THIS VIEW AN EXTREME FORM OF NIHILISTIC RELATIVISM ARE SIMILAR TO SOME ELEMENTS OF POSTMODERNISM 4HE "UDDHA S DOCTRINE OF NO SELF DOES NOT IMPLY THIS KIND OF NIHILISM (E HIMSELF NEVER DENIED THE EXISTENCE OF THE PERSON OR THE SIGNIl CANCE OF SELF CULTIVATION (E ONLY HELD THAT THIS ENTITY WAS NOT A PERMANENT SELF OR ETERNAL SOUL AND MOREOVER THAT CLINGING TO IT WAS THE SOURCE OF SUFFERING -ENTION OF SELF IN THE ORDINARY CONVENTIONAL SENSE OF THE WORD APPEARS THROUGHOUT THE "UDDHIST LITERATURE 4HIS CONCEPT OF THE ORDINARY hSELF v ACCORDING TO THE CONVENTIONAL MODES OF EXPRESSION IS SOMETIMES GIVEN AS PUDGALA MEANING THE PERSONALITY OR THE INDIVIDUAL AND SOMETIMES GIVEN

AS BEING SATTVA OR EVEN AS SELF ATMAN "UT ALL SUCH TERMS DESIGNATED A PERSONAL ENTITY AND ACCORDING TO THE "UDDHA WERE MERE NAMES FOR MIND BODY COMBINATIONS WHICH WERE TEMPORARY EVEN THOUGH SUBJECT TO REBIRTH 4HIS DISTINCTION HELPS TO CLARIFY A MODERN MISCONCEPTION THAT THE DOCTRINE

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

OF NO SELF IS SELF NEGATING AND NIHILISTIC "UDDHISTS USE TERMS THAT IN THE ORDINARY WAY BUT NOT IN ANY METAPHYSICAL SENSE CONVEY A CONVENTIONAL SENSE

OF SELF &OR EXAMPLE IN THE PHRASE h4HUS HAVE ) HEARD v SPOKEN BY !NANDA AT THE BEGINNING OF MANY OF THE SUTRAS THE h)v IS SIMPLY THE ORDINARY ) OR SELF 3O TOO IN VERSE OF THE $HAMMAPADA h3ELF IS THE LORD OF SELF FOR WHO ELSE COULD THE LORD BE "Y A FULLY CONTROLLED SELF ONE OBTAINS A LORD

WHO IS HARD TO GAIN v )N HIS l NAL INSTRUCTIONS TO HIS DISCIPLES THE "UDDHA SPOKE OF A PERSONAL SELF NOT AN ETERNAL SELF -ONKS BE ISLANDS TO YOURSELVES BE A REFUGE TO YOURSELVES AND TAKE REFUGE WITH NO OTHER -AKE THE $HARMA YOUR ISLAND THE $HARMA YOUR REFUGE AND NO OTHER 3IMILARLY IN h4HE 4EN 4RANSFERENCES v #HAPTER OF THE !VATAMSAKA 3UTRA WE ARE TOLD THAT A "ODHISATTVA REm ECTS THAT hSELF v AND ALL LIVING BEINGS ARE CONDITIONED PHENOMENA MERE hDELUDED THOUGHTS v AND YET WE STILL REFER TO THEM IN THE ORDINARY MANNER 4HE "ODHISATTVA CLEARLY UNDERSTANDS THAT NO LIVING BEINGS ARE BORN

.OR ARE THERE ANY LIVING BEINGS WHO TURN AND m OW ;IN BIRTH AND DEATH= !LTHOUGH THERE ARE NO LIVING BEINGS WHICH CAN BE SPOKEN OF AT ALL

7E SIMPLY FOLLOW WORLDLY CUSTOM IN FALSELY REFERRING TO THEM

4HIS EVERYDAY USAGE IS WHAT THE MONK .AGASENA TRIED TO CONVEY IN HIS DIALOGUE WITH THE 'REEK KING -ENANDER 4HE MONK EXPLAINED THAT WE USE

THE NAME .AGASENA TO DESIGNATE A TEMPORARY ARRANGEMENT OF ELEMENTS

NOT A PERMANENT INDIVIDUAL JUST AS CHARIOTT IS A NAME GIVEN FOR THE SAKE OF CONVENIENCE TO A LOOSE COMBINATION OF VARIOUS PARTS WHEELS AXLE AND

HARNESS MADE OF LEATHER OR WOOD ETC .EITHER A CHARIOT NOR .AGASENA THEMSELVES HAVE ANY ABIDING ESSENCE THAT CAN BE FOUND %ACH FUNCTIONS BUT NEITHER HAS THE SUBSTANTIAL EXISTENCE THAT THE NAME IMPLIES 4HE ILLUSORY SELF THE PRESUMPTION OF AN ONTOLOGICAL ENTITY BEHIND AND IN CHARGE OF ALL OUR EXPERIENCES IS JUST THAT A PRESUMPTION A CONJECTURE 4HERE IS MENTAL FUNCTIONINGÂ&#x2C6;THOUGHTS PERCEPTIONS HABITS VOLITION FEEL INGS CONSCIOUSNESS ETC Â&#x2C6;BUT THESE CAN BE ACCOUNTED FOR WITHOUT A SELF !ND WHILE "UDDHISM LIKE MODERN PSYCHOLOGY OFFERS A RICH AND COMPLEX ANALYSIS OF PSYCHOLOGICAL FUNCTIONS AND STATES OF MINDÂ&#x2C6;CONTACT FEELING

PERCEPTION VOLITION ATTENTION VITALITY DISTRACTION AGITATION TRANQUILITY

DISCURSIVE THOUGHT AND EQUANIMITY TO NAME A FEW YET NEITHER "UDDHISM NOR MODERN PSYCHOLOGY MAKES ANY CLAIM FOR THE ULTIMATE REALITY OF THESE FUNCTIONS -ORE RECENT PSYCHOLOGICAL THEORY IS TENDING TO SOUND MUCH LIKE >HHJ: D8ID7:G

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TRADITIONAL "UDDHIST THOUGHT IN SUGGESTING THAT SELF IS A CONCEPTUALIZED ABSTRACTION A CONSTRUCTED IDENTITY

4HE RATHER COMPLEX AND SPECIALIZED "UDDHIST USE OF THE TERM ATMAN

OR SELF HAS BEEN GENERALLY MISUNDERSTOOD BY 7ESTERN INTERPRETERS 4RANSLA TORS OVER LITERAL RENDERINGS HAVE NOT HELPED AND IN CULTURES CENTERED ON NOTIONS OF THE AUTONOMOUS RIGHTS BEARING INDIVIDUAL A MISUNDERSTANDING OF THE "UDDHIST CONCEPT OF NO SELF CAN BE SUFl CIENT TO REDUCE "UDDHISM TO A LIFE DENYING NIHILISM THAT WOULD NEGATE HUMAN PERSONALITY REPRESS THE FEELINGS AND DISMISS THE WORTH OF THE INDIVIDUAL 3UCH MISCONCEPTIONS CAUSED #ARL *UNG IN HIS INITIAL ENCOUNTER WITH "UDDHIST DOCTRINE TO REMARK

h"UDDHISM IS A RADICAL DENIAL OF LIFE v /NCE *UNG BETTER UNDERSTOOD THE TEACHING OF NO SELF HE NOT ONLY RECANTED THIS VIEW BUT ACTIVELY EMBRACED "UDDHISM (E WROTE )T WAS NEITHER THE HISTORY OF RELIGION NOR THE STUDY OF PHILOSOPHY THAT l RST DREW ME TO THE WORLD OF "UDDHIST THOUGHT BUT MY PROFESSIONAL INTEREST AS A DOCTOR -Y TASK WAS TO TREAT PSYCHIC SUFFERING AND IT WAS THIS THAT IMPELLED ME TO BECOME ACQUAINTED WITH THE VIEW AND METHODS OF THAT GREAT TEACHER OF HUMANITY WHOSE PRINCIPAL THEME WAS THE CHAIN OF SUFFERING OLD AGE SICKNESS AND DEATH 4O CONSIDER THAT NONEXISTENCE OF A METAPHYSICAL SELF MEANS THE LOSS OF A PSYCHOLOGICAL EMPIRICAL SELF IS TO SLIDE INTO THE NIHILISM THAT THE "UDDHA WARNED AGAINST 4O ASSERT HOWEVER THAT THIS EVERYDAY SELF CONSTITUTES MORE THAN A TEMPORARY CONDITIONED NAME AND FORM THAT BEHIND IT OR WITHIN IT THERE IS A PERMANENT METAPHYSICAL SELF STRAYS INTO ETERNALISM WHICH THE "UDDHA ALSO WARNED AGAINST "UT WITHOUT AN EMPIRICAL PERSONAL SELF

WHO WOULD UNDERTAKE A SPIRITUAL PRACTICE 7HO WOULD END SUFFERING AND ATTAIN NIRVANA !LL OF THE EXHORTATIONS TO FOLLOW THE MORAL PRECEPTS AD VANCE ALONG THE %IGHTFOLD 0ATH AND PERFECT DEEPER STATES OF MINDFULNESS ARE DIRECTED TO THIS PERSON 4HE ORDINARY PERSON WITH ALL OF HIS OR HER m AWS AND IMPERFECTIONS IS NEVERTHELESS THE RAW MATERIAL FOR AWAKENING !WAK ENING MEANS UNDERSTANDING THE TRUTH OF NO SELF SINCE THAT UNDERSTANDING IS AN INDISPENSABLE PRECONDITION FOR ESCAPING THE GRIP OF OUR HABITUALLY CONDITIONED PATTERN OF REm EXIVE DESIRE AND GRASPING THAT LIES AT THE ROOT OF ALL SUFFERING 3UCH UNDERSTANDING INVOLVES MORE THAN MERE INTELLECTUAL APPREHENSION IT ENTAILS PERSONAL TRANSFORMATION )T WOULD BE FAIR TO SAY THAT UNLIKE OTHER "UDDHIST TEACHINGS WHERE THE DOCTRINE GUIDES AND INFORMS ONE S PRACTICE

THE TEACHING OF NO SELF IS THE OTHER WAY AROUND ONLY DISCIPLINED PRACTICE CAN REVEAL THE TRUE MEANING OF THE DOCTRINE 0RACTICE AND UNDERSTANDING BUILD UPON EACH OTHER BUT SO STRONG IS THE CLINGING TO A NOTION OF SELF THAT

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

ONLY DIRECT SEEING CAN DISPEL IT "UDDHISM ESPECIALLY AS IT IS PRACTICED AS A LIVING TRADITION THUS PLACES A GREAT DEAL OF STRESS ON SELF CULTIVATION THAT WILL PERFECT ONE S HUMAN QUALITIES ONLY THEN CAN ONE REACH ENLIGHTENMENT 4HE OBSTACLES IN THE PATH TO ENLIGHTENMENT ARE NOT AFTER ALL ABSTRACT METAPHYSICAL PUZZLES BUT VERY REAL HUMAN FAULTS GREED ANGER IGNORANCE

PRIDE DOUBT WRATH ENMITY HYPOCRISY WORRY JEALOUSY DECEIT ARROGANCE

HARMING AND HURTING OTHERS INDOLENCE STINGINESS TO NAME A FEW )N MEDITA TION PRACTICE FOR EXAMPLE PART OF THE DISCIPLINE IS TO OBSERVE THE WORKINGS OF OUR MENTAL STATES THE SEEMINGLY CEASELESS RISE AND FALL OF OUR FEELINGS

AFm ICTIONS THOUGHTS IMPULSES URGES FEARS MEMORIES AND PERCEPTIONS "Y NEITHER REACTING TO NOR REPRESSING THEM BUT SIMPLY NO 4HE ORDINARY PERSON TICING THEM WE BEGIN TO GET SOME SENSE OF THEIR TRANSI TORY AND INSUBSTANTIAL NATURE AS WELL AS THE ABSENCE OF ANY PERMANENT SELF THAT CAN BE FOUND IN THEM &OR THOSE IS THE RAW MATERIAL ENGAGED IN THIS PRACTICE THE RESULT IS LIBERATING -OREOVER A RELATIVELY SOUND AND STABLE PSYCHO FOR AWAKENING LOGICAL MAKEUP IS ESSENTIAL FOR SUCCESSFUL PRACTICE 4HE ABSENCE OF SUCH IS A DISQUALIl CATION FOR hGOING FORTHv INTO THE MONASTIC LIFE 4HAT MENTAL AND EMOTIONAL SOUNDNESS IS A CRITERION FOR ADMISSION TO HIGHER ORDINATION SHOULD REMOVE ANY MISCONCEPTION THAT THE PSYCHOLOGICAL DIS SOCIATED PERSONALITY OR EVEN MORE THE SEVERE FORMS OF LOSS OF SELF IDENTITY ASSOCIATED WITH PSYCHOSIS OR SCHIZOPHRENIA COULD IN ANY WAY BE CONSTRUED AS ADVANTAGEOUS PREDISPOSITIONS TO SPIRITUAL SELF CULTIVATIONÂ&#x2C6;EVEN LESS AS NEAR ENLIGHTENMENT )N ACTUAL SPIRITUAL PRACTICE THE ABSTRACT CONCEPTS OF NO SELF AND EMPTI NESS GET TRANSLATED INTO THE MORE CONCRETE EXPRESSIONS OF NONATTACHMENT AND NONHINDRANCE !LL OF THIS COMES ABOUT THROUGH DIRECT INSIGHT NOT PHILOSOPHICAL POSTURING /THERWISE THE IDEA OF NONATTACHMENT STIRS UP FEAR NOTIONS OF EMPTINESS AND NO SELF CREATE ANXIETY 4HE FAMOUS (EART 3UTRA DESCRIBES THE ACQUISITION OF THIS LIBERATED STATE AS FOLLOWS | 7HEN THE ENLIGHTENED BEING !VALOKITESVARA WAS PRACTICING THE PRO FOUND PERFECTING OF WISDOM HE ILLUMINED THE l VE SKANDHAS AND SAW THEY ARE ALL EMPTY THEREBY CROSSING BEYOND ALL SUFFERING AND DIFl CULTY 2ELYING ON THIS PERFECT WISDOM THE ENLIGHTENED BEING S MIND IS UNIMPEDED AND BECAUSE THERE IS NO HINDRANCE HE IS UNAFRAID AND ABLE TO LEAVE UPSIDE DOWN DREAM THINKING FAR BEHIND ULTIMATELY ;GAINING= NIRVANA 4HIS STATE OF UNQUALIl ED FREEDOM THAT RESULTS FROM THE DIRECT INSIGHT INTO THE EMPTINESS OF SELF ALSO MARKS THE END OF ALL SUFFERING AND FEAR )N THE #HAN :EN 3CHOOL THIS IS DESCRIBED AS hONLY IN PUTTING DOWN THE FALSE >HHJ: D8ID7:G

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CAN YOU PICK UP THE TRUE v 4HE CONDITION OF NO SELF IS FURTHER LINKED TO THE ARISING OF THE hFOUR INl NITE STATES OF MINDv OF KINDNESS COMPASSION JOY AND EQUANIMITY 4HE REALIZATION OF THE STATE OF NO SELF THUS CLEARLY SUGGESTS A PERSONALITY NOT REPRESSED BUT RATHER FREE FROM SELl SHNESS AND NARROW SELF SEEKING UNENCUMBERED BY NEGATIVE EMOTIONS SUCH AS FEAR ANGER JEALOUSY AND HATRED AND DISINCLINED TO DISPLAYS OF m ATTERY INSULT AND ARROGANCE 4HUS

THE EPIGRAMMATIC EXPRESSION CITED IN THE BEGINNING OF THIS PAPER h7HEN THE 7AY OF BEING A PERSON IS PERFECTED "UDDHAHOOD ACCOMPLISHES ITSELF v

4HE CULTIVATION OF ANATMAN WITHIN THE "UDDHIST TRADITION THEN IS NOT | A AND AKUSALA | A AS SELF WITHDRAWAL BUT SELF CORRECTING 5SE OF THE TERMS KUSALA CRITERIA FOR CHARTING ONE S SPIRITUAL PRACTICE AND UNDERSTANDING AFl RMS THIS | A REFERS TO ALL THOSE MENTAL FACTORS AND FUNCTIONS THAT IMPORTANT POINT +USALA ARE POSITIVE AND WHOLESOME AND TENDING TOWARD GOODNESS BLAMELESSNESS

| A REFERS TO MENTAL ACTIVITIES ASSOCIATED INSIGHT WISDOM AND LIBERATION !KUSALA WITH GREED CRAVING HATEFULNESS ANGER AND FOLLY LACK OF MORAL SENSIBILITY

UNWHOLESOMENESS DELUSION AND ANXIETY 4HE "UDDHA ADVISED THE +ALAMAS | OR THAT hONLY WHEN ONE KNOWS FOR ONESELF THAT SUCH AND SUCH IS KUSALA | AKUSALAv CAN ONE RELIABLY ADVANCE OR RETREAT AND BE CERTAIN THAT ONE IS ON THE RIGHT PATH 3O IN "UDDHISM RECTIFYING THE PERSONALITY IS NOT ONLY THE MEANS AND THE END OF RIGHT PRACTICE BUT TO A LARGE DEGREE ITS MEASURE )N GUIDING HIS DISCIPLES ON THE PATH TO ENLIGHTENMENT THE #HAN -ASTER (UI .ENG INSTRUCTED THEM THAT IN hTAKING REFUGEv IN UNDERTAKING TO BECOME A "UDDHIST DISCIPLE AND PRACTITIONER THEY SHOULD hTAKE REFUGE WITH THE TRUE "UDDHA v BY WHICH HE MEANT THEY SHOULD CULTIVATE THEIR HUMANITY 4O TAKE REFUGE IS TO RID YOUR ESSENTIAL NATURE OF EGOTISM AND UNWHOLE SOME THOUGHTS AS WELL AS OF JEALOUSY OBSEQUIOUSNESS DECEITFULNESS

CONTEMPT PRIDE CONCEIT WRONG VIEWS AND ALL OTHER UNWHOLESOME TENDENCIES WHENEVER THEY ARISE 4O TAKE REFUGE IS TO BE ALWAYS AWARE OF YOUR OWN TRANSGRESSIONS AND NEVER TO GOSSIP ABOUT OTHER PEOPLE S GOOD OR BAD TRAITS !LWAYS TO BE HUMBLE AND POLITE IS TO HAVE PENETRATED WITHOUT OBSTRUCTION THE ESSENTIAL NATURE 0ARADOXICALLY THE PERFECTING OF ONE S HUMANITY NOT ITS REPRESSION IS THE PATH TO "UDDHAHOOD 4HE ACCOMPLISHED PERSON IS hEMPTY OF SELF v AND THEREBY ENTERS THE UNATTACHED UNBOUND LIBERATED STATE OF COMPASSIONATE

WISDOM WHERE NIRVANA AND THE WORLD OF SUFFERING SAMSARA INEXPLICABLY UNITE 4HE ENLIGHTENED PERSON IS IN THE WORLD BUT NOT OF THE WORLD ENTERS THE l RE BUT IS NOT BURNED IS LIKE THE LOTUS IN THE WATER UNSULLIED BY THE MUD 4HE "UDDHIST CONCEPT OF NO SELF HAS POSED PROBLEMS FOR 7ESTERN THINK ERS 3IMPLY WITHIN THE "UDDHIST CONTEXT THE IDEA OF NO SELF SEEMS TO CALL INTO QUESTION THE VERY BASIS FOR THE BELIEF IN KARMA AND REBIRTH )F THERE IS

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

NO SELF THEN WHAT OR WHO IS SUBJECT TO THE REWARD OR RETRIBUTION THAT RESULT FROM ACTS ACCORDING TO THE WORKINGS OF KARMA -OREOVER IF THERE IS NO PERMANENT SELF WHAT OR WHO IS REBORN 4HE TEACHING OF NO SELF ALSO SEEMS TO CHALLENGE 7ESTERN VIEWS OF THE SOUL IMMORTALITY ETHICAL RESPONSIBILITY

REWARD AND PUNISHMENT AFTER DEATH AND EVEN FREE WILL 4HE "UDDHA S ANSWER TO THE QUESTION CONCERNING KARMA WAS SIMPLE

THOUGH NOT NECESSARILY CLEAR TO INTELLECT ONLY "OTH THE DOER AND THE DEEDS ARE ULTIMATELY EMPTY PHENOMENA SUBJECT TO ARISING ABIDING DECLINING | AND DISAPPEARING !S THE l FTH CENTURY 0ALI COMMENTARY THE 6ISUDDHIMAGGA 4HE 0ATH OF 0URIl CATION EXPRESSES IT .O DOER OF THE DEEDS IS FOUND

.O ONE WHO EVER REAPS THEIR FRUITS %MPTY PHENOMENA ROLL ON 4HIS VIEW ALONE IS RIGHT AND TRUE !ND WHILE THE DEEDS AND THEIR RESULTS 2OLL ON BASED ON CONDITIONS ALL

4HERE IS NO BEGINNING CAN BE SEEN

*UST AS IT IS WITH SEED AND TREE 4HEY ARE HOWEVER AT THE SAME TIME VERY REAL /UR DEEDS HAVE NO ETERNAL ABIDING NATURE BUT AS LONG AS WE CONTINUE TO ACT FROM SELl SH DE SIRES AND ATTACHMENTS WE ARE BOUND TO THE CONSEQUENCES OF OUR ACTIONS &REEDOM FROM THE INEXORABLE SWAY OF CAUSALITY COMES FROM MASTERING ITS WORKINGS NOT FROM DENYING THEM IT COMES FROM CONQUERING THE SELF NOT FROM EITHER EXTREMES OF INDULGING IT OR REPRESSING IT .IRVANA IS A CONDITION | HAVE WHERE SELF NO LONGER RULES WHERE IGNORANCE AND DEl LEMENT KLESA BEEN hEXTINGUISHED v .IRVANA IS AS THE "UDDHA SAID THE END OF SUFFERING

NOT OF EXISTENCE 4HIS HELPS ADDRESS THE QUESTION h)F THERE IS NO SELF WHO GETS REBORN v 4HERE IS REBIRTH YET ULTIMATELY AS THE "UDDHA SAID h4HE WORLD IS EMPTY OF A SELF AND ANYTHING BELONGING TO A SELF v 7HAT GETS REBORN WHAT PASSES

FROM EXISTENCE TO EXISTENCE DURING THE hLONG NIGHT OF SAMSARAv IS NOT A PERMANENT STABLE ETERNAL AND UNCHANGING SOUL OR SELF WHICH IS NOWHERE TO BE FOUND BUT THE SERIES OF THE l VE PSYCHO PHYSICAL PHENOMENA CALLED SKANDHAS WHICH ARE EVER SUBJECT TO CHANGE AND REBIRTH 4HESE REAL BUT IMPERMANENT ARE NOT A SELF AND DO NOT BELONG TO A SELF 4HESE REm ECTIONS ALSO SHED LIGHT ON ANOTHER QUESTION THAT INVARIABLY ARISES WHEN THE DOCTRINE OF NO SELF IS DISCUSSED h)F THERE IS NO SELF THEN WHO ATTAINS NIRVANA v 7ESTERN INTERPRETERS STRUGGLED AND STILL STRUGGLE TO MAKE SENSE OF THIS QUESTION .IRVANA HAS BEEN ALTERNATELY RENDERED AS hNOTHING >HHJ: D8ID7:G

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NESSv OR AS hEXTINCTION v 4HE WORD NIRVANA DOES MEAN hTO BLOW OUTv AS A A l RE OR hTHE CONDITION OF BEING BLOWN OUT v !S DESCRIBED ABOVE HOWEVER

NIRVANA IS THE STATE IN WHICH THE l RE OF THE DEl LEMENTS NOT OF EXISTENCE ITSELF

HAS BEEN EXTINGUISHED 4HE "UDDHA WAS NOTABLY CIRCUMSPECT IN DISCUSS ING WHAT THIS HIGHEST STATE ENTAILS 0ERHAPS THIS WAS SO BECAUSE THE ALMOST INSTINCTIVE HUMAN TENDENCY TO REGARD EVERYTHING THROUGH THE MYOPIC LENS OF hME AND MINEv IS SO STRONG !NY ELABORATION ON NIRVANA RISKED WHETTING

THE VERY THIRST TTR S N A FOR IMMORTAL SELF AND ITS ETERNAL BLISS THAT DRIVES THE

TURNING WHEEL OF SAMSARA 7HILE THE "UDDHA REFUSED TO DISCUSS NIRVANA IN WAYS THAT IMPLIED A hSELF v WHO ENTERS OR ENJOYS IT HE DID NOT DENY THAT HE HAD ATTAINED IT 4HERE IS A SPHERE WHICH IS NEITHER EARTH NOR WATER NOR l RE NOR AIR

WHICH IS NOT THE SPHERE OF THE INl NITY OF SPACE NOR THE SPHERE OF THE INl NITY OF CONSCIOUSNESS NOR THE SPHERE OF NOTHINGNESS NOR THE SPHERE OF EITHER PERCEPTION OR NONPERCEPTION WHICH IS NEITHER THIS WORLD NOR THE OTHER WORLD NEITHER SUN NOR MOON ) DENY THAT IT IS COMING OR GOING ENDURING DEATH OR BIRTH )T IS ONLY THE END OF SUFFERING 3UCH A VIEW OF THE PERSON OR SELF SEEMS COUNTERINTUITIVE AND AMBIGU OUS "UT AS NEUROSCIENTISTS ARE DISCOVERING SO DOES MUCH OF WHAT WE l ND IN EXPLORING THE ELUSIVE TERRAIN OF SELF /NE OF THE MORE INTERESTING THEORIES IN NEUROSCIENCE CURRENTLY GAINING GROUND HOLDS THAT OUR EXPERIENCE OF THE WORLD IS ACTIVE NOT PASSIVE THAT WE MANIPULATE WHAT WE SEE AND EXPERIENCE WITH OUR EMOTIONS AND ACTIONS 2EALITY SO TO SPEAK IS NOT hOUT THEREv OR hIN HERE v BUT SOMEWHERE IN BETWEEN AND HIGHLY INTERACTIVE -OREOVER IF WE DO NOT MANIPULATE THE WORLD WE SEE NOTHING /NCE WE STOP ATTENDING TO ANY GIVEN ASPECT OF THE WORLD INTERACTING WITH IT AND PROJECTING OUR OWN LIMITATIONS ONTO IT IT DROPS BACK INTO INDISTINCTNESS ALMOST AS IF IT IS NOT THERE 4HE WORLD AND THE hSELF v FROM THIS POINT OF VIEW ARE A MUTUALLY INTERACTIVE GRAND ILLUSION 4HIS ALL SOUNDS VERY "UDDHIST )N THE END WE ARE LEFT WITH SOMETHING OF A RIDDLE ULTIMATELY NOTHING OF WHAT WE EXPERIENCE OF hREALITYv OR OF THE hEXPERIENCERv IS PERMANENT

SUBSTANTIAL OR UNCHANGING 4HIS VIEW COULD EASILY LEAD TO A PROFOUND SENSE OF FUTILITY AND DESPAIR WERE IT NOT FOR THE PROMISE OF THE THIRD AND FOURTH OF THE &OUR .OBLE 4RUTHS THAT SUFFERING MAY BE ENDED AND THAT THE 0ATH IS THE WAY TO END IT "UT WITHOUT THAT TEACHING THE PROSPECT OF A WORLD IN WHICH THERE IS NOTHING LASTING AND NO SELF THAT THAT OUTLASTS DEATH MAY SERVE TO DISCOURAGE PEOPLE FROM FOLLOWING ANY SPIRITUAL PATH AND EVEN FROM ADHERING TO BASIC MORALITY 4HE "UDDHA MUST HAVE SEEN HOW EASILY THE TEACHING OF NO SELF COULD BE MISCONSTRUED AS NIHILISTIC AND COULD LEAD TO DESPAIR AND HOPELESSNESS

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON

(E EXPLICITLY COUNTERED SUCH MISUNDERSTANDING BY PROCLAIMING

4HERE IS AN UNBORN UNARISEN UNCREATED UNCONDITIONED IF THERE WERE NO UNBORN THERE WOULD BE NO RELEASE FOR WHAT IS BORN ARISEN

CREATED CONDITIONED 4HE "UDDHA STEERED A DELICATELY NUANCED MIDDLE COURSE HE NEITHER ESPOUSED NIHILISM NOR ENCOURAGED ANY SPECULATION ABOUT A hPARADISEv THAT MIGHT EXIST OUTSIDE OF SPACE AND TIME AND THAT AN IMMORTAL SELF COULD LOOK FORWARD TO AND ETERNALLY ENJOY (E SIMPLE STATED THAT THERE IS SUFFERING IT HAS A CAUSE IT CAN BE ENDED AND THERE IS A 0ATH THAT LEADS TO ENDING IT "UT THE NATURE AND CONTENT OF NIRVANA AND OF THE "UDDHA S STATE HE REFUSED TO DISCUSS OR DESCRIBE EXCEPT IN THE MOST VAGUE AND METAPHORI CAL LANGUAGEÂ&#x2C6;LANGUAGE HE OPENLY DISMISSED AS BORROWED INADEQUATE AND ULTIMATELY FALSE 7HATEVER STATE LIES BEYOND THE END OF SUFFERING AND ALSO NECESSARILY BEYOND THE REACH OF THE SELF AND ALL THE SELF CAN IMAGINE

NO AMOUNT OF THINKING OR STUDY COULD REVEAL "Y ITS VERY NATURE OR MORE PRECISELY BECAUSE OF OUR OWN LACK OF ENLIGHTENMENT IT MUST REMAIN INAC CESSIBLE TO THE THOUGHTS LANGUAGE FEELINGS IMAGINATION AND LONGINGS OF THE SELF AND WHAT BELONGS TO SELF -UCH LIKE THE PRISONERS IN 0LATO S ALLEGORY OF THE CAVE WHO MISTAKE SHADOWS ON THE WALL FOR REALITY WE ORDINARY LIVING BEINGS ACCORDING TO THE "UDDHA ARE LOST hIN A DENSE FOREST OF IGNORANCE

BLOCKED AND OBSTRUCTED v 7E ARE IMPRISONED IN A NARROW CAVE DWELLING OF THE SKANDHAS CHAINED BY THE FETTERS OF OUR OWN CRAVINGS FEARS SO SWALLOWED UP IN THE VIEW OF SELF THAT WE SPIN AND m OW IN THE WHIRLPOOL OF BIRTH AND DEATH SO CONFUSED AND DAZED ;BY SELF= THAT LIKE BLIND MEN WITHOUT GUIDES WE CONSTANTLY MISTAKE DEAD ENDS FOR EXITS 4HE "UDDHA S NIRVANA CAN BE KNOWN DIRECTLY ONLY WITH hTHE AWAKENING TO THE TRUTH OF NO SELF v 4HE !VATAMSAKA 3UTRAA DESCRIBES IT AS A STATE BEYOND ALL DUALITY WITHOUT BEGINNING MIDDLE OR END IT CANNOT BE EXPRESSED IN WORDS AND IS BEYOND TIME 4HIS "UDDHA S STATE THAT IS BORN OF WISDOM )S DIFl CULT TO EXPRESS DIFl CULT TO ACCEPT )T IS NOT THOUGHT IT LEAVES THE PATH OF THE MIND 4HE SKANDHAS REALMS PLACESS ARE NOT ITS GATEWAY 4HE WISE KNOW THAT INTELLECT CANNOT REACH IT ,IKE TRACES OF A BIRD IN AN EMPTY SKY

3O DIFl CULT TO EXPRESS SO HARD TO DISCERN )NCOMPREHENSIBLE TO MIND AND THOUGHTÂ&#x2C6; >HHJ: D8ID7:G

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"UT FROM COMPASSION KINDNESS AND THE POWER OF VOWS 4HESE STATES APPEAR AND ONE CAN ENTER THEM 'RADUALLY THERE IS PERFECTION OF THE MINDÂ&#x2C6; 7ISDOM S PRACTICES ARE NOT REm ECTION S REALM 3UCH STATES AS THESE ARE DIFl CULT TO PERCEIVE 4HEY CAN ONLY BE KNOWN NOT EXPRESSED /NLY THROUGH A "UDDHA S POWER ARE THEY PROCLAIMED 2ECEIVE THEM WITH ALL REVERENCE s

.OTES 3AMYUTTA .IKAYAA )6 4HE "UDDHA ALSO USED THE ANALOGY OF A RIVER TO ILLUSTRATE THE TRANSITORY AND INSUBSTANTIAL NATURE OF THE BODY AND MIND h,ET US SUPPOSE THE 'ANGES SWEEPS ALONG A MASS OF FOAM AND THAT A MAN WITH KEEN SIGHT PERCEIVES OBSERVES AND ATTENTIVELY EXAMINES IT (E WILL l ND THAT THE BALL OF FOAM IS EMPTY AND INSUBSTANTIAL WITH NO REAL ESSENCE )N THE SAME WAY IF IT IS OBSERVED CORPOREALITY WILL BE SEEN TO BE EMPTY AND INSUBSTANTIAL WITH NO REAL ESSENCE AND IT IS THE SAME FOR THE OTHER FOUR !GGREGATES @4HE BODY IS LIKE A BALL OF FOAM FEELINGS ARE LIKE A BUBBLE OF WATER PERCEPTIONS ARE LIKE A MIRAGE VOLITION IS LIKE THE TRUNK OF A BANANA TREE ;I E WITHOUT A CORE=

AND CONSCIOUSNESS IS LIKE A GHOST 3AMYUTTA .IKAYAA ))) $IGHA .IKAYAA )

3UTTANIPATTAA n -AJJHIMA .IKAYAA )

0OTTHAPADASUTTA IN 4HE ,ONG $ISCOURSES OF THE "UDDHA ! 4RANSLATION OF THE $IGHA .IKAYA ED -AURICE 7ALSHE 3OMERVILLE -! 7ISDOM 0UBLICATIONS

n

4HE 3IXTH 0ATRIARCH S $HARMA *EWEL 0LATFORM 3UTRA WITH THE COMMENTARY OF THE 6EN -ASTER (SÃ&#x201C;AN (UA 3AN &RANCISCO "UDDHIST 4EXT 4RANSLATION 3OCIETY

3AMYUTTA .IKAYA )) )6 &OR THIS CONTRAST ) AM INDEBTED TO THE EXCELLENT ESSAY A BY %TIENNE ,AMOTTE h4HE "UDDHA (IS 4EACHINGS AND (IS 3ANGHA v IN 4HE 7ORLD OF "UDDHISM "UDDHIST -ONKS AND .UNS IN 3OCIETY AND #ULTURE EDS (EINZ "ECHERT AND 2ICHARD 'OMBRICH ,ONDON 4HAMES AND (UDSON ,TD ,AMOTTE QUITE CORRECTLY POINTS OUT THAT SUCH CONTRASTING STATEMENTS BY THE "UDDHA HAVE BEEN MISCONSTRUED AS CONTRADICTIONS WHEREAS THEY REALLY EXHIBIT UP U AYA A A SKILLFUL MEANS WITHIN A SOTERIOLOGICAL TRADITION THAT AIMED AT EXISTENTIAL LIBERATION FROM SUFFERING

NOT INTELLECTUAL ORTHODOXY &ROM THE OUTSET THE "UDDHA EXHORTED HIS FOLLOWERS TO CULTIVATE NON ATTACHMENT EMPLOY UPAYA A AND AVOID DOGMATISM 4HE $HARMA OFFERED A SOTERIOLOGICAL METHOD AN EXPEDIENT MEDICINE PRESCRIBED TO COUNTER A VARIETY OF SPIRITUAL AILMENTS /NCE CURED NATURAL HEALTH RETURNED THAT IS ONE S INHERENT "UDDHA NATURE AND THE MEDICINE COULD BE DISCONTINUED AND EVEN DISCARDED 4HE m UID AND m EXIBLE NATURE OF "UDDHISM THUS SEEMS TO STEM MORE FROM DESIGN AND LESS FROM DEFAULT 4HUS THE "ELGIAN SCHOLAR ,AMOTTE NOTES h4HE "UDDHA OFTEN TRIED TO ADAPT HIS TEACHING TO THE INTELLECTUAL AND MORAL DISPOSITIONS OF HIS LISTENERS 4O

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON THOSE WHO DID NOT BELIEVE IN THE AFTERLIFE BUT BELIEVED EVERYTHING DISAPPEARS AT DEATH HE DISCOURSED ON IMMORTALITY AND PREDICTED A FRUITION IN DIFFERENT UNIVERSES !NGUTTARA ) TO 0HALGUNA WHO BELIEVED IN THE ETERNITY OF THE SELF HE TAUGHT A THE NONEXISTENCE OF A PERSON AS A THINKING AND FRUITION INCURRING BEING 3AMYUTTA .IKAYA ))

A 4HIS MIGHT BE SAID TO BE A CONTRADICTION ;MY EMPHASIS= IT IS HOWEVER

N

NOT THE LEAST SO BUT MERELY SKILLFUL MEANS UP AYA &ROM THE REMEDIAL POINT OF VIEW

THE "UDDHA WHO IS THE HEALER OF UNIVERSAL SUFFERING VARIED THE REMEDIES ACCORDING TO THE DISEASES TO BE CURED TO THE SENSUOUS HE TAUGHT THE CONTEMPLATION OF THE DECOMPOSING CORPSE TO VINDICTIVE AND HATE l LLED MEN HE RECOMMENDED THOUGHTS OF GOODWILL REGARDING THOSE CLOSE TO ONE TO THE DELUDED HE ADVISED STUDY ON THE SUBJECT OF DEPENDENT ORIGINATION 7E SHOULD NEVER FORGET THAT THE OMNISCIENT "UDDHA IS LESS A TEACHER OF PHILOSOPHY AND MORE A HEALER OF UNIVERSAL SUFFERING HE IMPARTS TO EVERY PERSON THE TEACHING WHICH SUITS THEM BEST v ,AMOTTE S ESSAY MAY BE FOUND IN "UDDHIST (ERMENEUTICS ED $ONALD 3 ,OPEZ +URODA )NSTITUTE 3TUDIES IN %AST !SIAN "UDDHISM (ONOLULU 5NIVERSITY OF (AWAII 0RESS

4HE STORY IS TOLD IN THE #ULA -ALUNKYA 3UTTA AS FOLLOWS h/NE DAY -ALUNKYAPUTTA A GOT UP FROM HIS AFTERNOON MEDITATION WENT TO THE "UDDHA SALUTED HIM SAT TO ONE SIDE AND SAID @3IR WHEN ) WAS ALL ALONE MEDITATING THIS THOUGHT OCCURRED TO ME THERE ARE THESE PROBLEMS UNEXPLAINED PUT ASIDE AND REJECTED BY THE "LESSED /NE .AMELY IS THE UNIVERSE ETERNAL OR IS IT NOT ETERNAL IS THE UNIVERSE l NITE OR IS IT INl NITE IS SOUL THE SAME AS BODY OR IS SOUL ONE THING AND BODY ANOTHER THING DOES THE 4ATHAGATA EXIST AFTER DEATH OR DOES HE NOT EXIST AFTER DEATH OR DOES HE BOTH AT THE SAME TIME EXIST AND NOT EXIST AFTER DEATH OR DOES HE BOTH AT THE SAME TIME NOT EXIST AND NOT NOT EXIST 4HESE PROBLEMS THE "LESSED /NE DOES NOT EXPLAIN TO ME v 4HE "UDDHA DECLINES TO ANSWER -ALUNKYAPUTTA S QUESTIONS HOWEVER (E COMPARES THE QUESTIONS TO THOSE ASKED BY THE WOUNDED MAN IN THE PARABLE AS FOLLOWS h3UPPOSE -ALUNKYAPUTTA A MAN IS WOUND BY A POISONED ARROW AND HIS FRIENDS AND RELATIVES BRING HIM TO A SURGEON 3UPPOSE THE MAN SHOULD THEN SAY @) WILL NOT LET THIS ARROW BE TAKEN OUT UNTIL ) KNOW WHO SHOT ME WHETHER HE IS OF THE WARRIOR CASTE OR OF THE PRIESTLY CASTE OR OF THE TRADING AND AGRICULTURAL CASTE OR OF THE LOW CASTE WHAT HIS NAME AND FAMILY MAY BE WHETHER HE IS TALL SHORT OR OF MEDIUM STATURE WHETHER HIS COMPLEXION IS BLACK BROWN OR GOLDEN FROM WHICH VILLAGE TOWN OR CITY HE COMES ) WILL NOT LET THIS ARROW BE TAKEN OUT UNTIL ) KNOW THE KIND OF BOW WITH WHICH ) WAS SHOT THE KIND OF BOWSTRING USED THE TYPE OF ARROW

WHAT SORT OF FEATHER WAS USED ON THE ARROW AND WITH WHAT KIND OF MATERIAL THE POINT OF THE ARROW WAS MADE -ALUNKYAPUTTA THAT MAN WOULD DIE WITHOUT KNOWING ANY OF THESE THINGS %VEN SO -ALUNKYAPUTTA IF ANYONE SAYS @) WILL NOT FOLLOW THE HOLY LIFE UNDER THE "LESSED /NE UNTIL HE ANSWERS THESE QUESTIONS SUCH AS WHETHER THE UNIVERSE IS ETERNAL OR NOT ETC HE WOULD DIE WITH THESE QUESTIONS UNANSWERED BY THE 4ATHAGATA v 4HE "UDDHA EXPLAINS THAT THE HOLY LIFE DOES NOT DEPEND ON THESE VIEWS 7HATEVER OPINION ONE MAY HAVE ABOUT THESE PROBLEMS THERE STILL IS BIRTH OLD AGE

DECAY DEATH SORROW LAMENTATION PAIN GRIEF AND DISTRESS AND ALSO NIRVANA (E CONCLUDES h7HY -ALUNKYAPUTTA HAVE ) NOT ;ANSWERED THESE QUESTIONS = "ECAUSE IT IS NOT USEFUL IT IS NOT FUNDAMENTALLY CONNECTED WITH THE SPIRITUAL HOLY LIFE 4HEN WHAT -ALUNKYAPUTTA HAVE ) EXPLAINED ) HAVE EXPLAINED DUKKHA THE CAUSE OF DUKKHA THE CESSATION OF DUKKHA AND THE WAY LEADING TO THE CESSATION OF DUKKHA 7HY -ALUNKYAPUTTA HAVE ) EXPLAINED THEM "ECAUSE IT IS USEFUL IS FUNDAMENTALLY

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-ARTIN 6ERHOEVEN CONNECTED WITH THE SPIRITUAL HOLY LIFE IS CONDUCIVE TO AVERSION DETACHMENT CESSATION

TRANQUILITY DEEP PENETRATION FULL REALIZATION .IRVANA 4HEREFORE ) HAVE EXPLAINED THEM v )BID &ROM THE -AHAPARINIRVANA 3UTRA 3UTRA OF THE 'REAT $ECEASE A 4HE PASSAGE QUOTED IS ATTRIBUTED TO THE WORDS SPOKEN IN SORROW BY THE DEITY )NDRA ON THE DEATH OF THE "UDDHA 1UOTED IN +OGEN -IZUNO AND * 7 DE *ONG %SSENTIALS OF "UDDHISM "ASIC 4ERMINOLOGY AND #ONCEPTS OF "UDDHIST 0HILOSOPHY AND 0RACTICEE 4OKYO +OSEI 0UBLISHING #O

4HE #HAN :EN EXPRESSION IS AS FOLLOWS h'REAT DOUBT GREAT ENLIGHTENMENT 3MALL DOUBT SMALL ENLIGHTENMENT .O DOUBT NO ENLIGHTENMENT v 4HIS PHRASE APPEARS IN THE 0USHOU U OF ,INJI #HAN MONK 8UEYAN :UQIN ENTITLED 7U XUZANGJING 3UPPLEMENT TO THE #ANON VOL A )T WAS AN EXHORTATION APPARENTLY GIVEN TO 8UEYAN BY HIS TEACHER #HUZHOU WHO TOLD HIM THAT HIS PROGRESS WAS SLOW DUE TO INSUFl CIENT DOUBT #HUZHOU DID NOT CITE ORIGINAL SOURCES FOR THIS EXPRESSION BUT REPRESENTED IT AS DERIVING FROM THE ORAL TRADITION &OR MORE ON THIS SEE (AE 3OON 3HIM 'AOFENG 9UANMIAO S n h4HREE %SSENTIALSv 4HE .ATURE AND &UNCTION OF $OUBT IN #HINESE +ANHUA -EDITATION v UNPUBLISHED -! THESIS AT THE 'RADUATE 4HEOLOGICAL v 5NION "ERKELEY

6ERSE OF EXHORTATION FOR #HAN PRACTICE FROM -ASTER (SÃ&#x201C;AN (UA 3UMYUTTA .IKAYA -AJJHIMA .IKAYAA ) )))

#AKKAVATTI 3IHANADA 3UTTAA 4HE ,ION S 2OAR ON THE 4URNING OF THE 7HEEL

&ROM THE VERSE SECTION OF THE &IFTH 4RANSFERENCE IN THE h#HAPTER ON 4EN 4RANSFERENCESv FROM THE !VATAMSAKA 3UTRA 2OLL 4RANSLATION BY THE AUTHOR A +NOWN AS THE h1UESTIONS OF +ING -ENANDERv -ILINDAPANHA QUOTED IN ( # 7ARREN "UDDHISM IN 4RANSLATIONS 0ASSAGES 3ELECTED FROM THE "UDDHIST 3ACRED "OOKS .EW 9ORK !THENEUM ; = n !LSO FOUND IN 7 4 $E "ARY ED 4HE "UDDHIST 4RADITION IN )NDIA #HINA *APAN .EW 9ORK -ODERN ,IBRARY

n ! SIMILAR USE OF THE CHARIOT ANALOGY APPEARS IN 4HE "OOK OF 6ERSES S 3AGATHAVAGGA

CHAP "HIKKUNISAMYATTA 6AJIRA WHERE THE NUN 6AJIRA DEFEATED -ARA S ATTEMPT TO FRIGHTEN HER OUT OF MEDITATION BY RECITING THE FOLLOWING VERSE THAT ALLOWS HER TO SEE EVEN -ARA AS JUST ANOTHER hHEAP OF SHEER FORMATIONS (ERE NO BEING IS FOUND v 4HE VERSE h*UST AS WITH AN ASSEMBLAGE OF PARTS THE WORD CHARIOT IS USED SO WHEN THE AGGREGATES EXIST THERE IS THE CONVENTION @A BEING v &OR A MORE COMPREHENSIVE TREATMENT SEE 6ASUBANDHU 3HASTRA ON THE $OOR TO 5NDERSTANDING THE (UNDRED $HARMAS 4ALMAGE #ALIF )NTERNATIONAL )NSTITUTE FOR S THE 4RANSLATION OF "UDDHIST 4EXTS

) HAVE BEEN UNABLE TO TRACK DOWN THE ORIGINAL SOURCE OF THIS QUOTE FROM *UNG S COLLECTED WORKS )T APPEARS IN 0RAISED BY THE 7ISE &AMOUS -EN AND 7OMEN #OMMENT ON THE "UDDHA AND (IS 4EACHINGS ED 3 $HAMMIKA 3INGAPORE "UDDHIST 2ESEARCH 3OCIETY N D 6EN -ASTER (SÃ&#x201C;AN (UA 4HE (EART 3UTRA AND #OMMENTARY WITH 6ERSES WITHOUT A 3TAND TRANS 2ON %PSTEIN AND $AVID 2OUNDS 3AN &RANCISCO "UDDHIST 4EXT 4RANSLATION 3OCIETY

!NGUTTARA .IKAYAA ) n 4HE 3IXTH 0ATRIARCH S $HARMA *EWEL 0LATFORM 3UTRA

"UDDHAGHOSA 6I 6 |SUDDHIMAGGA 4HE 0ATH OF 0URIl CATION TRANS "HIKKHU .YANMOLI 3EATTLE "UDDHIST 0UBLICATION 3OCIETY 0ARIYATTI %DITIONS

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"UDDHIST )DEAS ABOUT .O 3ELF AND THE 0ERSON 4HE TERM KLE|SA GENERALLY REFERS TO ANY MISTAKEN THOUGHT ACTION OR HABIT THAT OBSTRUCTS A OUR ATTAINMENT OF ENLIGHTENMENT "ESIDES HINDERING AWAKENING THEY RESULT IN MENTAL AND PHYSICAL DISTRESS AND THUS ARE OFTEN TRANSLATED AS hAFm ICTIONS v !LTERNATE TRANSLATIONS INCLUDE DEl LEMENTS HINDRANCES YOKES CHAINS FETTERS OUTm OWS RAGING STREAMS TIES BONDS CANKERS POISONS ARROWS JUNGLE TANGLE AND EXCESS 5DANA n A 0ERHAPS THIS IS WHY "UDDHISTS HOLD THAT BELIEF IN A SELF IS NOT DIRECTLY A CAUSE OF WRONG DOING /NE WHO BELIEVES IN A SELF WISHES FOR HAPPINESS IN THIS LIFE AND THE PRESUMED NEXT AND AS A RESULT LIVES A WHOLESOME LIFE IN THE HOPE OF ENSURING A FAVORABLE REBIRTH EITHER IN THE HEAVENS OR AS A PERSON (OWEVER THIS ERRONEOUS VIEW OF A PERMANENT SELF BECOMES AN OBSTACLE TO SPIRITUAL REALIZATION ENDING SUFFERING AND ATTAINING NIRVANA BECAUSE IT BUILDS UPON RATHER THAN UPROOTS DESIRE AND THE SOURCE OF CRAVINGÂ&#x2C6;A VIEW OF SELF 4AKING A TINY BALL OF DUNG BETWEEN HIS l NGERS THE "UDDHA SAID TO A MONK h4HE BELIEF IN THE EXISTENCE OF A PERMANENT STABLE ETERNAL AND UNCHANGING 3ELF BE IT AS TINY AS THIS BALL OF DUNG WOULD RUIN THE RELIGIOUS LIFE WHICH CULMINATES IN THE PERFECT DESTRUCTION OF SUFFERINGv 3AMYUTTA .IKAYAA )))

HE ALSO SAID h7ITH REGARD TO THIS ) SEE NO ADHESION TO THAT VIEW WHICH WOULD NOT ENGENDER IN HIM WHO ADHERES TO IT GRIEF LAMENTATION SUFFERING ANGUISH AND DESPAIRv -AJJHIMA .IKAYAA ) n 5DANA n A &ROM THE !VATAMSAKA 3UTRA CHAP h4HE 4EN 'ROUNDS v HERE DESCRIBING THE "ODHISATTVA ON THE 3ECOND 'ROUND h,EAVING &ILTH v !UTHOR S TRANSLATION h4HE SKANDHAS REALMS PLACESv IS A REFERENCE TO THE PSYCHO PHYSICAL PHENOMENA OF EXISTENCE OR CONDITIONED REALITY AS SEEN AND EXPERIENCED AND TO SOME EXTENT CREATED THROUGH IGNORANCE AND CRAVING THAT ARISE FROM A VIEW OF SELF 4HE SKANDHAS ARE FORM OR CORPOREALITY FEELING PERCEPTION VOLITION OR HABIT DRIVEN ACTIONS AND CONSCIOUSNESS 4HE SECOND SKANDHA FEELINGS RESULTS FROM CONTACT BETWEEN SIX INTERNAL ORGANS AND SIX EXTERNAL OBJECTS WHICH TOGETHER FORM THE 4WELVE 0LACES 4HE SIX INTERNAL ORGANS ARE EYE EAR NOSE TONGUE BODY AND MIND 4HE SIX EXTERNAL OBJECTS ARE SIGHTS SOUNDS ODORS TASTES TOUCH AND MENTAL OBJECTS 0ERCEPTION THE THIRD SKANDHA IS RELATED TO THE SIX EXTERNAL OBJECTS VOLITION THE FOURTH SKANDHA IS THE REACTION OF THE WILL TO THE SIX OBJECTS #ONSCIOUSNESS THE l FTH SKANDHA GRASPS AT THE ATTRIBUTES OF THE SIX OBJECTS FORMING SIX KINDS OF CONSCIOUSNESS 4HEY ARE VISUAL CONSCIOUSNESS AUDITORY CONSCIOUSNESS OLFACTORY CONSCIOUSNESS GUSTATORY CONSCIOUSNESS TACTILE CONSCIOUSNESS AND MENTAL CONSCIOUSNESS !DDED TO THE ABOVE 4WELVE 0LACES THEY MAKE UP WHAT ARE CALLED THE %IGHTEEN 2EALMS DHATU )N SHORT

THE WHOLE l ELD OF LIVING EXPERIENCE IS DEl NED BY THE "UDDHA IN TERMS OF THE SUBTLE

UNCEASING AND LARGELY UNEXAMINED INTERACTION OF THE SKANDHAS THE TWELVE PLACES AND THE EIGHTEEN REALMS &ROM THE !VATAMSAKA 3UTRA VERSES FROM THE h#HAPTER ON THE 4EN 'ROUNDSv 4ALMAGE

#ALIF "UDDHIST 4EXT 4RANSLATION 3OCIETY

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