Buddhism teaches that the lives of all beings are without beginning and end. This idea forms the foundation for the cycle of rebirth and the purification of life. However, the concept of “no-self,” or anatta, is central to these processes. It means there is no permanent self that moves from one life to the next. This applies to past, present, and future existences. Although there is no self, the law of cause and effect still applies. The good and bad actions we commit impact the continuation of life. The concept of anatta is distinct from both annihilationism and fatalism. This makes it a challenging, yet important teaching to grasp. The idea of anatta is essential to the understanding of karma and its effects.
Defining the Self in Buddhism
To understand anatta, we must first examine the concept of “self”. Philosophically, the “self” has three main characteristics: independence, autonomy, and permanence. Many ancient Indian schools of thought defined the self with these qualities. However, buddhism no self rejects this understanding of the self. Buddhism acknowledges a “provisional self”. If the self were autonomous, we would always get what we desire. If the self were permanent, our physical bodies would not decay. Therefore, an independent, autonomous, and unchanging “self” does not exist. Thus, the concept of anatta is established.
The Provisional Self and Continuity
If there is no permanent self, what is responsible for karma? Buddhism uses the term “similar continuity” to describe the “provisional self”. This self carries the effects of actions from past lives to the present and into the future. It continues without interruption. Therefore, a permanent self is not required. This continuity is constantly changing, as “all phenomena are impermanent.” The “provisional self” at one moment is similar, but not identical, to the next. This is because it is shaped by our actions. Therefore, the anatta buddhism teaching demonstrates change. If we act negatively, our “provisional self” is affected accordingly. If we act positively, our “provisional self” is elevated. This is a constant transformation.
Similar Continuity in Life
We can observe “similar continuity” throughout a lifetime. For example, a young child and an elderly person are the same individual, yet they are also different. While certain traits remain, substantial changes occur as one ages. Therefore, you can say it is the same person, and yet it is not. The concept of anatta explains the continuity. Each moment progresses through similar continuity. Each moment is not exactly the same but similar. If each moment were identical, it would be fatalism. If each moment were different, it would be annihilationism.
Understanding No-Self and Avoiding Misconceptions
Understanding anatta is vital. Without proper understanding, it can lead to fatalism, annihilationism, or belief in an eternal self. Often, people mistake Buddha-nature and dharma-body for a soul. This contradicts Buddhist teachings. Buddha-nature is the potential for enlightenment. Dharma-body is the truth we recognize. All beings share the same dharma-body. This does not mean everyone has an individual dharma-body, but that all beings share the same nature. Bodhidharma said, “Believe that all beings possess the same true nature.” When we connect with this truth, we eliminate delusions. By unifying with the truth, we also remove limitations.
The Deepest Meaning of Anatta
Without deep study of Buddhism, misunderstandings about anatta can occur. One may cultivate diligently but not fully understand the concept of emptiness. In Zen, “not establishing a single dharma” refers to emptiness. It means breaking free from attachment to everything. Even the merit you have gained needs to be let go. If you hold onto merit, you are limited. It means that you cannot merge with the dharma-body of the Buddha. Therefore, one must break all attachments and eliminate all views. “Not seeing a single dharma is called Buddha-seeing.” When you act, do not focus on yourself. Do not focus on accumulated merit. Act directly. Do not dwell on the merit you have accumulated. Letting go of the burden is key.
Letting Go and Merging with the Truth
We must let go of all burdens. This means removing attachment to the concept of the Buddha and dharma. Then, we can become one with the essence of all Buddhas. When we reach this point, it can feel scary. One may question if they will reach the Pure Land. Zen teaches us to let go of all burdens. Put down all views of Buddha, dharma, and Sangha. Even put down the act of letting go. At the moment of letting go, we unite with the dharma-body of the Buddha. ”’ content_copy download Use code with caution.
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