The Non-Self (Anatta) Nature That Takes Its Own Course and Arises Anew

Today, I want to explain the great Dhamma of Anatta (Non-Self). This teaching is so important that it can be called the Doctrine of Anatta, which encompasses the Buddha's entire teaching. If you study the Buddha's teachings from the perspective of Atta (Self) instead of studying from this Anatta perspective, you will not understand or grasp the meaning the Buddha intended.

The Basic Meaning of Anatta

Anattā means Na Attā Anattā. It is Anattā because it is not Attā. What I want to teach is that there are four meanings in Anattā. The first is Anattā because it is without essence, the second is Anattā because it does not follow one's will, the third is Anattā because it cannot be controlled, and the fourth is Anattā because it is not my self nor his self. Although these four meanings seem separate, it is necessary to understand that in reality, they are based only on Cause and Effect.

The Connection between Cause and Effect and Anatta

The Anatta (Cause and Effect) I taught in Level 1 is a very fundamental concept. The first basic point is that in every phenomenon that arises, there is a root cause. This is very important. You can see this by looking at how the Venerable Sariputta became a Sotapanna. The Venerable Assaji, the youngest of the Five Ascetics and an Arahant, preached the first sermon to the future Sariputta: "Ye dhamma hetuppabhava, tesam hetum tathagato aha" (Of those things that arise from a cause, the Tathagata has told the cause). This is Anatta. Because of this short verse, he became a Sotapanna.

The principle that every phenomenon that arises has an underlying cause is the truth of the world. Even in science, it is known as cause and effect. If the cause is good, the effect will be good; if the cause is bad, the effect will be bad. This is the law of nature. However, people did not understand this principle as true knowledge. The reason I specially emphasize and explain this in my training courses is because I want to bring about change in practical life, not just to merely understand this cause and effect.

Five Functions of the Aggregates and the Nature of Anatta

I want to explain that there are five functions of Rūpa Dhamma and Nāma Dhamma in the aggregate. These five functions—arising, existing, increasing, decreasing, and disappearing—are not functions related to a person's will, but matters related only to causes. For example, I want to say that if one wants to make oneself cool, one cannot get cool according to one's will. Only when cool air is provided, do cool Rūpa and cool Nāma arise. In the function of existing, if one wants the cool Rūpa and cool Nāma to exist, only by continuously providing cool air does the coolness exist. In the function of increasing, if one wants the cool Rūpa and cool Nāma to increase, one must increase the provision of cool air. In the function of decreasing, if one wants the cool Rūpa and cool Nāma to decrease, one must reduce the provision of cool air. In the function of disappearing, if one wants the cool Rūpa and cool Nāma to disappear, one must stop the provision of cool air.

If so, all functions of Rūpa-Nāma Dhamma are not related to a person's will but are only effects that arise anew, taking their own course in accordance with causes. However, because one cannot see the Anatta nature called Cause and Effect like that, one thinks that one has control over the effects according to the will of a person or being.

Paṭiccasamuppāda and Anatta

I want to explain how Paṭiccasamuppāda is connected with Anatta. Imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti—meaning "If this cause exists, this effect arises; if this cause does not exist, this effect does not arise"—is the basis of the Paṭiccasamuppāda teaching. If causes are complete and aligned, effects arise anew from nothingness, taking their own course.

Avijjā and Saṅkhāra are Past Causes, Samudaya Sacca. Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā are Present Results, Dukkha Sacca. Since causes are above, results come here. In the present, when we perform Taṇhā, Upādāna, Kammabhava which are Causes, Samudaya Sacca, we get Jāti, Jarā, Maraṇa which are Future Results, Dukkha Sacca.

If seen this way—Past Causes are Samudaya Sacca, current Present Results are Dukkha Sacca; in the Present we create causes again, Samudaya Sacca; creating causes again results in Future Results, Dukkha Sacca—I want you to see that Cause and Effect, Cause and Effect means it is indeed Anatta. Paṭiccasamuppāda is Anatta. It is Cause and Effect. One must see Paṭiccasamuppāda with Anatta. Now, we are looking back at Paṭiccasamuppāda as Atta.

The Nature of Sense Objects and Cause and Effect

I want to specially emphasize that regarding Sense Objects, one must understand that causes and effects appear anew. If causes do not collide, it does not exist yet. It appears while causes collide. If causes are absent, it completely ceases and disappears. The Viññāṇa that newly arises due to the contact of Object and Door is merely a guest element (Āgantuka Dhātu); there is absolutely no hard-core nature that can be grasped as a solid essence by making it into a person, being, or object.

Let's take the example of clapping hands making a sound. If hands do not clap, sound does not arise. This is Sammuti (conventional) cause and effect. This is nothing strange. But for me, it was very strange. The view of this Anatta turned one hundred and eighty degrees. I encountered something I had never encountered or seen before. My life changed a lot. Views changed immensely.

The Difference between Atta and Anatta

People do not know that a sheet of paper has two sides. Those two sides never face each other. The nature of Atta and Anatta is very thin. One just listens without understanding. One does not value it as true. But the view differs by one hundred and eighty degrees. They are back to back. Cannot see. That is why this Anatta nature is very profound. It is very difficult to speak so that others understand. Anatta.

Asārakaṭṭhena Anattā – Absence of Solid Essence

Mingun Sayadaw stated Asārakaṭṭhena Anattā. Knowing that there is no solid essence is the blazing knowledge of Anatta. Knowing Anatta as having no solid essence means knowing that because it is based on Anicca and Dukkha, it is uncontrollable and takes its own course. If one reaches a higher level than this, one can decide with blazing clarity that it is Anatta Lakkhana.

Until one can make a decision within oneself that there is no solid essence, the nature of solid essence called Diṭṭhi still exists either in the object of observation or in the observing wisdom. It is like a broken plate. Even if the plate is broken, the breaking of the plate is Anicca known by him and me in the Sammuti realm. Those broken pieces are still solid. When looking at one's body with Samādhi, seeing the shimmering, crumbling particles and dust—that itself is taken as solid essence; one is taking those as a real entity.

The Connection between Mind and Matter

I want to give a special warning about the psychosomatic part caused by the mind. In physical matters caused by the mind, as soon as the mind is cool, physical matters all become good. Because the mind becomes anxious, diseases become worse. If minds become peaceful, physical matters also become soft. If the mind becomes soft, physical matters also become soft. If the mind becomes tense, physical matters also become tighter. Therefore, by reflecting on these small causes and effects, Lobha, Dosa, Moha in the mind become peaceful.

Conclusion – Freedom from Attachment through Anatta View

I want to share three ways to understand Anatta. First, one must demolish the lumps of Rūpa, lumps of Nāma, lumps and compacts (Ghana). One must analyze. One must analyze the things grouping on the mind-object base right on the mind-object base. Second, one must know the Cause and Effect of Paṭiccasamuppāda, the Anatta. Third, one must enter the Anatta Lakkhana that Asārakaṭṭhena Anattā—there is no solid essence, it is void, useless, nothing.

To not cling, one must see Anatta. Only when one sees this characteristic of Asārakaṭṭhena Anattā, one's attachments fall away. Clinging with Atta is cleared away. One must enter the Anatta Lakkhana that says it is not related to oneself, "Not me, not my possession." Therefore, "knowing only when touching" means realizing it when Samādhi becomes strong; one realizes that knowing is not permanent—that is seeing Anicca.

"The Non-Self (Anatta) Nature That Takes Its Own Course and Arises Anew" is just like this. Seeing how effects arise anew whenever causes collide is seeing the connection of cause and effect through the nature of Paṭiccasamuppāda. It is time to know how to apply this view in your life. If you cannot apply what you have learned, nothing will improve. It is time for you to stand up and apply these things yourself.

Sadhu, Sadhu, Sadhu.ပါ။

Dr. Soe Lwin (Mandalay)