Miscellaneous quotes on anattā
Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ.
“Contemplation of not-attā, and contemplation of emptiness — are these dhammas different in meaning and different in phrasing, or are they one in meaning and only the phrasing is different?
“Contemplation of not-attā, and contemplation of emptiness — these dhammas are one in meaning and only the phrasing is different.”
(Paṭisambhidāmagga ii. 63)
Dhammesu dhammānupassī viharanto ‘anattani attā’ ti vipallāsaṃ pajahati ... attavādupādānena ca anupādāno bhavati.
“One who dwells contemplating dhammas as dhammas abandons the
hallucination that there is attā in the not-attā, ... and with regard to clinging to self-doctrines he becomes one who is free of clinging.”
Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? ... Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso.
“Bhikkhus, there are these four hallucinations of perception, hallucinations of mind, hallucinations of view. What four? [...] Seeing attā in what is not attā is an hallucination of perception, an hallucination of mind, an hallucination of view.”
(Paṭisambhidāmagga ii. 80)
[Here Sāriputta is quoting the Buddha’s words in the Vipallāsasutta (AN. ii. 52). The grammar of the passage is sufficient to show the error of equating attā and anattā with attha and anattha. The word anattani can only be anattā in the locative singular case. Anattha in this sentence would need to take the form anatthasmiṃ, anatthamhi or anatthe.]
Paṭhame vipallāse ṭhito kāme upādiyati, idaṃ vuccati kāmupādānaṃ.
Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ vuccati bhavupādānaṃ.
Tatiye vipallāse ṭhito saṃsārābhinandiniṃ diṭṭhiṃ upādiyati, idaṃ vuccati diṭṭhupādānaṃ.
Catutthe vipallāse ṭhito attānaṃ kappiyaṃ upādiyati, idaṃ vuccati attavādupādānaṃ.
“Established in the first hallucination [which perceives attractiveness in what is unattractive] one clings to sensual desires; this is called clinging to sensuality.
“Established in the second hallucination [which perceives sukha in what is dukkha] one clings to future existence: this is called clinging to existence.
“Established in the third hallucination [which perceives nicca in what is anicca] one clings to the view that delights in saṃsāric continuance; this is called clinging to views.
“Established in the fourth hallucination [which perceives attā in what is not-attā] one clings to that which one has supposed to be an attā; this is called clinging to self-doctrines.”
Tattha katamā anattasaññā? ‘Sabbesu dhammesu anattā’ ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando? Anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
“Herein, what is perception of anattā?”
“Any perception, perceiving, defining or apprehending that ‘All dhammas are anattā’, this is perception of anattā.”
“What is its outcome?”
“When perception of anattā is developed and made much of, then ‘I’-making does not keep linking up with, connecting with or moulding the mind; [rather] it is either equanimity or revulsion that moulds it. This is its outcome”
Khandhadhātu-āyatanesu attādhimuttassa nānādhātu-anekadhātu-vinibbhogam-apaccavekkhato anattasaññā na upaṭṭhāti.
“Perception of anattā does not become established in one who, believing in an attā in the aggregates or elements or bases, does not recollect the resolution into the different and plural elements.”
Tattha niccasaññādhimuttassa aparāparacittapavattiyaṃ santatiṃ paṇāmento apaccavekkhato aniccasaññā na upaṭṭhāti.
“Herein, the perception of anicca does not become established in one who believes in the perception of nicca because of non-reviewing of the process of mental alteration in the [mental] continuum.”