sorry for late reply. Here's good quote from "The Buddhist Critique of Sassatavada and Ucchedavada" by prof. Yakupitiyage Karunadasa which gives nice overview of the issue:Coëmgenu wrote:When the Buddha talks about no-self, in the sutras, does he use anattā terminology exclusively, or instead a terminology that also includes there being "no soul" in the sense of the jīva being an equally problematic postulation as the ātman? (Provided there is any differentiation between the two, the monastery I quoted above seems to think both ātman and jīva are incorrect, and perhaps equivalent?piotr wrote:Hi,
jīva/sarīra was a dichotomy which wasn't taken up by the Buddha in his teachings. He famously rejected to answer if the soul (jīva) and the corpse (sarīra) are the same or different. Instead, to prevent from falling into sassata and uccheda possitions, he taught about name-form with cognizance (nāmarūpa saha viññāṇa) and their dependence.
- Among the many religions of the day, some were a linear development of Vedic thought while others seem to have emerged either in isolation from or in opposition to it. In the former, the trend was more towards theism, monism and orthodoxy; in the latter, it was more towards non-theism, pluralism and heterodoxy. Between the two groups there were a variety of religious teachings which were based on epistemological grounds such as scriptural authority (pitaka-sampada), revelation (anussava), the omniscience of the teacher (sabbaññuta), knowledge gained through extrasensory perception and arguments based on pure reasoning (takka-vimamsa). Although they represented a wide spectrum of religious views and practices, they all appear to have subscribed to a belief in a soul or self-entity. This common belief, though it had many variations, is represented in the early Buddhist discourses as a general statement: aññam jivam aññam sariram (the jiva or soul is one thing and the sarira or body is another). This distinction seems to emphasize the fact that while the soul is something permanent, the body is something perishable. This distinction is also one between the physical body and the metaphysical self. There seems to have been general agreement among all religions that, since this self-entity is something immutable, it survives death and that it is in this self-entity (soul) that man's true essence is to be found. This religious or spiritual view of the human personality is the theory of the metaphysical self. It was this belief in a permanent spiritual substance within man that came to be represented in the Pali suttas as sassatavada. Accordingly, from the Buddhist point of view, all the religions of the day which subscribed to an eternal self-subsisting spiritual entity were but different kinds of sassatavada.
The materialist tradition which emerged in direct opposition to religion also seems to have had more than one school of thought. These took their stand on the epistemological ground that sense-perception was the only valid means of knowledge. Hence they questioned the validity of theological and metaphysical theories which do not come within the ambit of sense-experience. This explains why they rejected the religious version of atmavada, the belief in a metaphysical self, and gave it a new interpretation. This new interpretation is expressed in the Pali suttas by the words tam jivam tam sariram (the self is the same as the body). This is quite in contrast to the religious view which emphasizes their duality rather than their identity. The line of argument which seems to have led to this conclusion may be stated as follows: there is no observable self-entity apart from the body, and since only the observable exists, this self-entity must be identical with the physical body. Therefore, for materialism the soul is a product of the four primary elements of matter (ayam atta rupi catummahabhutiko). This materialist view of the human personality is the theory of the physical self. Because materialism identifies the self with the physical body, it necessarily follows that at death, with the break-up of the body, the self too is annihilated (ucchindati, vinassati), without any prospect of post-mortal existence. In view of this inevitable conclusion to which the materialist view of life leads, it came to be represented in the Buddhist texts as ucchedavada (annihilationism).