pegembara wrote: ↑
Tue Jan 23, 2018 5:13 am
To me, anatta is a characteristic of existence regardless one's opinion or clinging. In this discourse, the Buddha clearly point towards the no self doctrine based on impermanence. As in there being no permanent person.
The realisation of anatta(seeing things as arising from causes and conditions or DO and not within our control) leads to dispassion, not the other way.
Going against normal stream is not very easy...
Even if I believe in "no permanent person" and things arise from causes and conditions not within my control, what will this view lead me to? I am not permanent now. There is no permanent person behind me now. I am arising from causes and conditions not within my control now. I am a stream of consciousness in this impermanent body now. However, I am perfectly OK now. I have a beautiful wife who loves me so much. I have a beautiful house. I am rich. I have everything that I need. I am so happy. Why so? According to this view, I should be suffer and it should lead me to dispassion - not satisfaction like that!
Do you see how do you suffer? There are many people died everyday. We can see this in newspapers, Internet,... They died because of impermanence, because of causes and conditions. Do you suffer because of this? Why not? Do these events lead you to dispassion?
You do not suffer because they are not "yours". You do not suffer because they do not relate to you. However, if there are your love ones in them, if they relate to you then you will suffer. Why? because there is "I, my, mine" in there. "Because my beloved wife just died, I am suffering."
A lovely lady in New York just died. She died because of impermanence. She died because of causes and conditions. Do you suffer because of this? Does this event lead you to dispassion?
A man in California just lost all of his saving money. He lost the money because money is impermanence. He lost the money because of causes and conditions. Do you suffer because of this? Do you have any dispassion if you even do not know about it?
Impermanence, causes and conditions that are not within our control do not always lead to suffering and dispassion. If they do not directly relate to "me", I do not suffer. Moreover, If I am in pain or suffering now, impermanence will lead me to relief and happiness.
Impermanence, causes and conditions that are not within our control lead to suffering if I am badly affected by them. If there is "I, me, my, mine, myself" in them, I will be affected. Otherwise, I am not.
Seeing this, we develop dispassion with whatever "I, me, my, mine, myself". How can I suffer if there is no "I, me, my, mine, myself" in anything?
DO shows us how do we suffer and how can we end that suffering.
When I see a beautiful car, I like it and I want it to be "my car". I will try to get it. When I got it. It becomes "my car". Now there is a new "my" in my possessions.
With this new car, I will need to pay for "my" new insurance payment, "my" new gas cost, "my" new maintenance cost... This is birth. Now I have many more new "my" (or many new potential sufferings).
When I ran off money (condition came), I cannot pay for those new "my"s. I suffer. When "my" new car gets in an accident, I suffer... Those "my"s again give new births to new law suits, new collections, new headaches... I suffer more...When I did not have that car, I did not need to deal with any of these!
A young boy has no idea about if there is a permanent person or not. He never care if he has a "self" or "soul" or not. He even never think about it. Yet, he is suffering. He suffers because he lost "his" toys. He suffers because he lost "his" mother. He does not suffer because he think that he lost his soul (or self) or his soul is impermanent or not in his control. He will be happy if he can find his toys and his mother.
The Buddha advised us not to identify with form, feeling, perception, mental volitions, consciousness. He told us do not take form, feeling, perception, mental volitions, consciousness as "I, my, my, mine, myself". This is what anatta is about.
Therefore, anatta is about "dispassion, relinquishment, cessation" of whatever relates to "I, mine, myself, me"; therefore, do not take anything to be "I, mine, myself, me"
. This is how we end our cravings. This is wisdom.
"So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not myself.