Anattalakkhana Sutta. — The characteristic of no-Self — [anattā·lakkhaṇa] But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot. The Anatta-Lakkhana Sutta explains how a wrong view of self arises within impermanence and how this wrong view of self results in ongoing suffering. lakkhaṇa Su a taught by the Buddha. This discourse, when produced in pe-wri en copy, comprised pages because it was meticu- lously anscribed by.
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For example, even when a person is told of the unholy self, he cannot know the true quality of the Self. Become a Redditor and subscribe to one of thousands of communities.
SN Anatta-lakkhana Sutta | What do Buddhists believe
I particularly like the last quote. While a Bodhisattva discourses thus about the quality of the Self, ordinary people do not but impute various false concepts to the Self, just as when asked about the attributes of the sword the [ministers] reply that it is like the horn of a ram. Please be respectful of others. I would venture to Guess that there are even subconscious things that my mind grabs onto in a way which is hidden from my awareness.
Anattalakkhana Sutta (SN )
Thank you again, Jmatlack. On further reflection it brought some questions to my mind. As I investigated, I really started to believe that context was the key. Yasma ca kho, bhikkhave, vedana anatta, tasma vedana abadhaya samvattatina ca labbhati vedanaya – ‘evam me vedana hotu, evam me vedana ma ahosi'”ti. That is why man cannot see it. There are so many!
The Discourse on the Not-self Characteristic Thus it was heard by me. This is an inversion. But it does not mean the atta that is together with anatta that is another stage of conventionality which is still the path to nibbana.
One who is wise should know that non-Self is a temporary existence and is not true. It is always overspread by various defilements and is not seen. The case is the same with all beings. The woman sees it, is gladdened, and begins to respect that person. Hi JM, I think you may be taking a perspective on this that is fundamentally mistaken.
This knowledge then is “self-knowledge” not attached to the sutfa such as forms, feelings, perception, mental fabrication, and consciousness. Pleased, the group of five monks were delighted with the exposition of the Blessed One; moreover, as this exposition was being spoken, the minds of the group of five monks were freed of defilements, without attachment.
Getting nowhere slowly and enjoying every moment. Then there would merely be another aggregate, which is extraneous and unnecessary.
It’s why the aggregates can be seen for what they are in the first place. If you see an aggregate and you see that as not mine, does it imply aggregate is something else? Do not even listen, simply wait, be quiet, still and solitary. This never changing “self” or “soul” was the predominating belief of the pre-Hindu Brahmanism that Buddhism stta, in many ways, opposed to philosophically, practically and doctrinally.
Is consciousness permanent or impermanent? There is a tendency to interpret the dhamma as metaphysical, but I don’t think that is as fruitful as an phenomenological approach. In that case I would NOT be myself! The people of the world say that there is Self, but there is no Buddha-Nature. This is as in the case of the great Doctor who well understands the milk medicine.
A lot of the issues that arise from a metaphysical approach evaporate with a phenomenological approach. There, indeed, the Blessed One xnatta the group of five monks. Thus, an expedient is applied to cut the roots of illusion.