THE GREAT DISCOURSE ON THE ANATTALAKKHA¤A SUTTA

FIRST PART

(Delivered on the First Waxing day of Nayone 1325 M.E.)

            Reverence to that Blessed One, the Exalted One, the Supremely Enlightened.

PREFACE

The series of lectures on the Hemævata Sutta which followed our discourses on the Dhammacakka Sutta came to an end on the full moon day of Kasone. From today we will begin our discourses on the Anattalakkha¼a Sutta which has come into its term, being the third in these quence of the Discourses given by the Buddha. It is most essential to have a full understanding of this Sutta as well, since it may be said that this Sutta is a compendium of the Teachings of the Buddha.

All teachings or beliefs outside of the Buddha's Dispensation fall under the category of beliefs in a self, Atta. They hold to the view that there is such a thing as a soul, a living entity. They believe that this soul or living entity actually resides in all living creatures, namely, men, Deva or animals such as cattle, buffaloes, dogs etc.

In the midst of the world holding fast to such notions of Self or Soul the Blessed One had declared, "Atta, soul or living entity is not a reality; it is only a conventional nomenclature. What really exists, in ultimate sense, is a continuous flux of material and mental processes, an impersonal phenomena."

Thus, it is essential to understand thoroughly and comprehensively, this doctrine of Anatta, the doctrine of Impersonality propounded by the Buddha. The doctrine of Anatta had already been dealt with by the Buddha while elaborating of the Four Noble Truths during the course of teaching the Dhammacakka Sutta. At the time of teaching the Hemævata Sutta also, this doctrine of Anatta was expounded when the Blessed One explained that 'with the arising of six bases, (eye, ear, nose, tongue, body, mind) there arises a being'. The doctrine of Anatta was again brought forth clearly and comprehensively in this Anattalakkha¼a Sutta. Having in view, then, the importance of this Sutta and the fact that it is its turn to receive our attention, being the third discourse given by the Blessed One, we propose to give our series of lectures on the Anattalakkha¼a Sutta and starting from today.

THE INTRODUCTION TO THE SUTTA

The introduction to the Sutta was recorded by the Elders of the First Council in the Khandæ Vagga Samyutta Pæ¹i Canon in these words.

Evam me sutam. Ekam samayam Bhagavæ Baranasiyam viharati Isipattane Migadæye. Tatra kho bhagavæ pañcavaggiye bhikkhu æmantesi, 'Bhikkhavo' ti. Bhadante ti te Bhikkhu Bhagavato paccassosum. Bhagavæ etadavoca.- - -

"I, Ænandæ, have heard thus," began the Venerable Ænandæ in answer to the questions of the Venerable Mahæ Kassapa who asked him where the Sutta was taught by whom and to whom. He continued, "At one time, the most Exalted One was staying at the pleasance of Isipatanan, the deer sanctuary in the township of Værænasi."

DATE OF THE DISCOURSE

The Dhammacakka Sutta, the first sermon, was delivered in the evening of full moon day of Wæso, 2552 years ago counted back from the Myanmar era of 1325. At the time of the first Discourse, only one of the Group of five Bhikkhus, namely the Venerable Kondañña attained the first stage of the Higher Knowledge the Sotæpanna, a Stream winner. Having fully penetrated into all aspects of the Dhamma, with firmly established confidence and unshakeable faith in the Teaching of the Buddha, he had sought and gained admission into the Order of the Buddha. The remaining four Bhikkhus, the Venerable Vappa, the Venerable Bhaddiya, the Venerable Mahænam and the Venerable Assaji had not yet become accomplished in the Higher Knowledge of the Noble path and Fruition. The Blessed One, therefore, urged them to engage themselves in the strenuous practice of Dhamma under his personal guidance. They did not go out even for alms round. The Blessed One himself also stayed in monastery constantly without going out for alms food in order to attend to them and assist them in removing the obstacles, hindrances and impurities that arise in the course of meditation practices. Thus instructed and guided by the Blessed One and striving arduously and incessantly the Venerable Vappa attained the path and Fruition and became a Stream Winner on the first waning day of Wæso; the Venerable Bhaddhiya attained the path and Fruition on the 2nd, the Venerable Mæhænam on the 3rd and the Venerable Assaji on the 4th respectively, and each of them became a Stream Winner.

We had already elaborately dealt with the account of their attainments in the concluding portions of the Dhammacakka Sutta Discourses. We had stated there in that the four Venerable Bhikkhus were not accomplished yet to attain the Higher Knowledge by just listening to the Discourse; they still had to strive for it and therefore, the Blessed One required them to engage themselves strenuously in the practice of the Dhamma. In view of this fact, we had warned in the last portion of our Discourse on the Dhammacakka Sutta, not to be led astray by the wrong doctrine, which asserts in a very irresponsible manner, "that the status of Stream Winner could be attained by just listening to the Discourse; no effort is needed for the practice of the Vipassanæ meditation."

The Commentaries say that after all the five bhikkhus had become Stream-winners and received ordination as members of the Buddha's Order, the Anattalakkha¼a Sutta was taught on the 5th waning day of Wæso. Thus, "at one time" in the introduction means the 5th waning day of Wæso, while the Blessed One was still staying in the deer Sanctuary near the town of Værænasi.

"At that time, when the Blessed One was staying in the deer sanctuary in the township of Værænasi, the Blessed One addressed the group of five bhikkhus, 'Oh, Bhikkhus' and the group of five Bhikkhus answered, 'Revered Sir.' Then the Blessed One taught the Dhamma which is presently to be recited."

This is the introduction given by the Venerable Ænandæ in response to the question asked by the Venerable Mahæ Kassapa.

The Buddha's words: First part of the Anattalakkha¼a Sutta.

"Rþpam Bhikkhave anattæ. Rupamac h'idam Bhikkhave attæ abbavissa nayidam rþpam æbaahæya samvatteya; labbh-etha ca rþpe "evam me rþpam hotu, evam me rþpam mæ ahosøti."

"Bhikkhus, Rþpa, the material body is not self; soul' nor a living entity."

People in general think themselves and others to be living entities with a soul or self or ego in each of them. What is taken to be a soul is called Atta in Pæ¹i being derived from the Sanskrit expression Atman. This Atta is also known as Jiva, life; thus Atta conveys the concept of life, soul or living entity. Holding the view that there exists a soul or a living entity in man is known as misconception on self or wrong belief in Self, Attadi¥¥hi.

Ordinary common worldling cannot be said to be free from this wrong belief in Self. The only difference from person to person with regard to this wrong belief lies in whether it is firmly hold and whether it is manifested so plainly or not by each individual. In a person who has become accomplished in the knowledge of mental and physical phenomena (rþpa, næma), this belief in Self may be considerably attenuated; but it cannot be said that he is completely devoid of the notion of Self. He is still liable to misconceive that it is the Soul or Self in him that is the thinker of his thoughts, the doer of his actions, the speaker of his words and the feeler of the pleasant sensations. The Vipassanæ Yogø who, by taking notes of every phenomenon is, developing keen Vipassanæ insight 'that there is no self, no living entity but mere physical and mental process' is free from that wrong notion of self, but only for the duration of the Vipassanæ practice. As soon as he ceases taking note of rising and passing away of næma, rþpa, the misconception of Self is likely to return to him.

            In order to remove this misconception of Self and make it clear that there is no such thing as soul or living entity in the rþpa, næma of one's own body or in the rþpa næma of other's bodies, the Blessed One began the discourse with the pronouncement, 'Rþpam, Bhikkhave, anatta .... Material form, Bhikkhus, is not Self, soul nor living entity.'

RÞPA WHICH IS WRONGLY CONCEIVED AS ATTA

What is Rþpa, material form which is wrongly conceived and held as Atta? The following material qualities form the foundation for a material form. They are the sensitive part of the eye which enables one to see objects; the sensitive part of the ear which enables one to hear sounds; the sensitive part of the nose which enables one to smell odoures; the sensitive part of the tongue which enables one to sample the taste; the sensitive part of the body to feel the touch; the material quality of base, that is, the seat of consciousness; and the material quality of the life-principle or vital force. If we consider carefully we can see that eye consciousness arises because of the sensitive material quality of the eye; and with eye consciousness comes the concept of a living entity of Atta. Similarly, it can be understood that it is because of sensitive material qualities of the ear, nose, tongue, and body, we have the consciousness of hearing, smelling, tasting and touching. The material quality of base, which acts as the seat of consciousness is responsible for thoughts and thinking, resulting in the notion of self or living entity. The material quality of the life-principle, is the vital force which vivifies all material bodies and preserves them from decay and decomposition. This life principle, which is just a material quality, is wrongly believed to be a soul, a living entity.

In the absence of the sensitive material qualities such as the sensitive part of the eye etc., there is no such thing as soul or living entity, Consider, for instance, a wooden figure of a man which resembles a living person in appearance but is devoid of the sensitive material qualities of the sense organs that can give rise to different cognitions. Consequently such a wooden figure etc., is never mistaken for a living being with a soul or a living entity.

There arises also no notion of a soul or a living entity with respect to the body of a person who has just died; the reason being that there is no longer any sensitive material qualities such as the sensitive part of the eye etc., in that body. So long as the sensitive qualities such as the sensitive part of the eye etc., exist, other material bodies which are their co-adjuncts and concomitant with them are also wrongly conceived as Self, living entities. Such material bodies are sight which is seen, sound which is heard, odour which is smelt, and tangibility (such as Pathavi, Tejo and Væyo) felt by the sense of touch which also recognizes indirectly moistness and fluidity of the element of Cohesion (æpo); and material qualities of sex responsible for masculinity and femininity.

Material bodies such as sight, sound, odour etc., which are concomitant with the sensitive material qualities of the eye etc are misconceived as soul or living entities when seen, heard, smelt etc.

In short, the whole material body which is co-existing with the eye etc is regarded to be a living entity. In common parlance, too, the whole body which is compounded of the material qualities is spoken of as self, soul or a living entity. The usage in the daily life of expressions such as self, or a living entity, is not utterance of falsehood but conforming to the convention of the world; but from the point of view of ultimate, absolute reality, all the material substance of the whole body are not in reality self or individual or a being, but only the aggregates or matter or material qualities. Therefore, the Blessed One had pronounced definitely and explicitly that "although individuals view the aggregates of material qualities as a living being, a living entity, in reality, it is not Atta nor soul nor a living entity but merely a physical phenomena."

But exponents of the doctrine of Self, who hold that the material substance in their body is Self, Atta, are bound to come up with the question, 'Why is it not Atta?' Therefore, the Blessed One had also provided an explanation why it is not Atta, in the following manner.

REASONS SHOWING WAY RÞPA IS NOT ATTA

"Bhikkhus, if rþpa were self, Atta, the inner core of one's own body, then rþpa would not tend to affliction or distress. And one should be able to say of rþpa, 'Let rþpa be thus (in the best of conditions); let my body not be thus (in the worst of conditions).' It should be possible to influence rþpa in this manner.

HOW RÞPA INFLICTS SUFFERING

"Were rþpa the inner core of one's body, or Self, it should not cause suffering," But actually rþpa is imposing suffering in this manner: it does not remain youthful and vigorous; it distresses by growing old and by decaying; it distresses by dying; Without rþpa, one would be free from afflictions of getting grey in hairs, of fallen teeth, bent hunch back, deafness, poor eye-sight, wrinkled skin infirmity. It is therefore, rþpa which is inflicting these sufferings.

Again, because of one's rþpa, one is trouble with sore-eye, earache, tooth-ache, back-ache, flatulence, feeling hot, cold, painful and itching; and with diseases of blood, skin, stomach, urine or with high blood pressure etc. These ailments arise because of rþpa through which they make their manifestations. We suffer from hunger and thirst because of rþpa; and because of it, we are subjected to attacks by mosquitoes, insects or afflictions by other oppressors. Suffering in the states of miseries and woes are also due to rþpa. In short, one suffers from all these various ailments and afflictions because of rþpa. It is, therefore, rþpa whose function it is to bring about distress in one's body, that is imposing and inflicting suffering on one.

In addition, rþpa is responsible for the phenomenon of death in human existence. When the material qualities in the body undergo deterioration and decay, death occurs. It may, therefore, be said that rþpa inflicts suffering by causing death.

Thus we can reflect that if rþpa were self, it would not inflict us with sufferings of old age, disease and death. One usually causes sufferings to others but not on oneself. Therefore, if rþpa were self, or the inner core of the body, it should not inflict suffering on itself by bringing about old age etc.

Furthermore, even before the onset of old age, disease and death, rþpa is constantly subjecting one to various distresses. A young person, although free from ailments and enjoying good health, cannot remain long in any of the body postures such as sitting, standing or walking; he has to change his postures quite often. It is within the experience of all of us that we cannot remain for long, as we wish, in anyone body posture. We find it difficult to remain seated for half an hour or one hour without changing posture; or to lie down for two or three hours. Constant changing of postures is necessitated by feelings of hotness or tiredness in the limbs after a certain time in one position. All these distresses arise because of rþpa; in other words, it is rþpa that is inflicting these distresses.

Thus one may reflect that if rþpa were self, it would not impose these sufferings on one.

(Translator's remark: The last three lines on page of the Discourse on Anattalakkha¼a Sutta by the Venerable Mahæsø Sayædaw and the whole of pages 10 & 11 are left out from translation into English as the said portions deal merely with discussion on translation of the Pæ¹i word 'Æbædhæya' into Myanmar.)

RÞPA IS NOT SUBJECT TO ONE'S WILL

Furthermore, it is stated, "If rþpa were self, the inner core, it should be possible to say of rþpa," let my rþpa be thus (in the best of conditions), let my rþpa not be thus (in the worst of conditions). Truly, one should be able to exercise one's will on rþpa if it were one's self or Atta. All beings desire to have their material body always youthful and healthy in appearance, to keep it away from old age, illness and deterioration resulting in death. But the material body is never obliging; it refuses to be subject to one's will. Its fresh youthfulness fades into aged debility, its robust health declines, against one's will, resulting in illness and disease and finally in dissolution and death. Thus rþpa is not amenable to one's control, not manageable according to one's wish. The Blessed One pointed out, therefore, that rþpa is not one's Self, the inner core of one's body.

Let us briefly restate the meaning of the Pæ¹i passage quoted above: Bhikkhus, rþpa is not Self; if it were Self, it would not inflict suffering. And it should be possible to say of rþpa, "Let rþpa be thus (in the best of conditions), let rþpa not be thus (in the worst of conditions).

If rþpa were self, the inner core, there would be no infliction of suffering on oneself, and it should be possible to subject it to one's will. While others may not be amenable to one's control, it should be possible to manage oneself as one desires. But the fact of the matter is that rþpa is not Self, not one's inner core. Hence, it inflicts suffering on one and refuses to be controlled. The Blessed One continued to further explain this fact.

DIRECT EVIDENCE OF HOW RÞPA IS NOT ATTA

Yasma ca kho, Bhikkhave, rþpam anttæ, tasmæ rþpam æbædhæya samvattati, na ca labbhati rþpe'evam me rþpam hotu, evam me rþpam ma ahosø'ti.

"Bhikkhus, as a matter of fact, rþpa is not self; since it is not self (not inner substance), it tends to affliction and distress. And it is not possible to say of rþpa. 'Let it be thus (in the best of conditions), let it not be thus (in the worst of conditions)." It is not possible to influence and manage the rþpa in this manner.

In reality, rþpa is not self, not one's inner core. Hence, rþpa oppresses with old age, disease etc. Furthermore, it is not amenable to one's management and control. To reiterate: In reality rþpa is not self, not one's inner core. Since it is not self, this rþpa tends to affliction and distress. It is not possible to manage and control rþpa by instructing, 'Let it be thus (in the best of conditions), let it not be thus (in the worst of conditions).

(Translator's remark: Pages 13 and the first five lines on pages 15 of the Myanmar version are left out, not translated into English for similar reasons as stated above.)

JIVA ATTA AND PARAMA ATTA

Believers in Atta enunciate Atta to be of two kinds: Jiva atta and Parama atta. According to them, each individual creature, whether man, Deva, or animal has a self, and inner soul or substance called Jiva atta. This soul or living entity is believed to be created by God. But some believers hold that these individual Jiva atta are small segments of Atta which have emanated from the big Atta of the God.

Parama atta is the big Atta of the God who has created the world together with all the creatures in it. According to some believers, this big Atta of the God permeates the whole world, but others say it lies in the Heavenly Abode. These ideas of small Self and big Self are, of course, all imaginary beliefs, mere speculation.

Nobody has met or seen the God which is the embodiment of Parama atta. Belief in creation by God is also an imaginary, speculative belief, which had existed long before the appearance of the enlightened Buddha. This is clear from the eulogy on Baka Brahmæ.

EULOGY ON BAKA BRAHMÆ

At one time, the Blessed One went to the realm of the Brahmæs for the purpose of clearing up the wrong views held by the great Brahmæ Baka. On arrival there, the great Brahmæ Baka welcomed the Blessed One to his realm in praise of which he spoke thus: "Welcome, the Venerable Gotama; your coming is good coming although you have taken a long time to do so. This Brahmæ land is permanent, stable, everlasting, perfect in every way. And so no one dies or passes away from here."

For this utterance, the Blessed One rebuked the Brahmæ Baka in these words: Oh, Brahmæs, how ignorant is Brahma Baka! In ignorance, he describes his impermanent realm to be permanent and stable."

Upon this, one of the followers of Brahmæ Baka said in indignant protest, "Bhikkhu Gotama, Do not rebuke Brahmæ Baka, do not rebuke him. This Brahmæ Baka is a great Brahmæ, chief of the Brahmæs, conqueror over all; Invincible, he sees all; wielding power and authority over every creature; maker of the world, creator of the whole world, the noblest person; One who assigns to each, king, Brahmin, men, Deva, animals etc., his respective station in this world; accomplished in attainments, the father of all the past and future beings, "thus praising the virtues of Brahmæ Baka."

In the Brahmajæla Sutta where origin of the wrong view of permanency of certain individual was explained, the Buddha had given a similar account of the Brahmæ.

ORIGIN OF THE BELIEF IN CREATION

After the previous world has perished away, there was a time when a new world began evolving. The first Brahma who made his appearance then thought and believed thus: "I am a Brahmæ, a great Brahmæ, a conqueror invincible by any one, who can see everything, all mighty to have every wish fulfilled, a Lord, a maker, a creator, the noblest of all, one who assigns to each his station. Accomplished in attainments, the father of all the past and the future beings.

The Brahmæs who had made their appearance later in the realm of the Brahmæs also thought and believed likewise. Of those Brahmæs, who had passed away from the realm of Brahmæs to be reborn in the human world, there were some who could recall their past existence in the Brahmæ land. These persons boldly announced that, "the great Brahmæ created the beings in the world. The Creator himself, the Great Brahmæ, is permanent, eternal; the creatures he has created, however, do not last permanently; they die and pass away." These bold announcements, as their personal experience, were believed and accepted by those who heard their teachings. The Blessed One explained that this was how the notion that 'only the creators who first created things are permanent, eternal,' originated.

From the Pæ¹i Canon we have just quoted, one can surmise that the so-called God who is said to have created the beings, the God who is said to be in the Heavenly abode, could be the great Brahma who first appeared in the realm of the Brahmæs at the beginning of the world. We could also take it that the Parama atta is the Atta of that great Brahmæ. Then it becomes clear from the Teachings of the Buddha that, 'The Parama atta of the great Brahmæ is of the same kind as Jiva atta of other beings; it is just misconceiving the continuous flux of material and mental processes as Atta. Actually, there is no such thing as Atta apart from the psycho-physical phenomena; it is mere figment of imagination.'

Furthermore, the rþpa, næma of the great Brahmæ are just like the rþpa, næma of other beings, subject to laws of impermanence. When his life span becomes exhausted, the great Brahmæ also faces death and has to pass away. In reality, the great Brahmæ cannot have every wish of his fulfilled; he cannot maintain the rþpas of his body according to his wish. Therefore, the rþpa of the great Brahmæ is also not Atta, his inner core, self but Anatta, Non-self.

ATTACHMENT TO ATTA

But, in general, people hold on to the belief that there is an individual soul, a living entity which lasts for the duration of the life span before one dies. (This is the view held by annihilists who believe that there remains nothing after death.) But the eternalists believe that the individual soul remains undestroyed after death, lives on in other new bodies, never perishing.

According to the eternalists, the body of a being is made up of two parts: the gross body and the subtle body. At the end of each existence, when death ensues, the gross body gets destroyed but the subtle body departs from the old body to enter into new body, then remaining eternal and never perishing. This view of the eternalists, as described in their literature, has been reproduced in full in the sub-commentary to the Visuddhi Magga.

We have given a detailed description of the various beliefs in Self together with origination in order to present more clearly the concept of Anatta, no soul, nonself. Among the general mass, who profess themselves to be Buddhists, there are many who normally believe in the existence of a soul or a living entity, even though they have not put down their beliefs in so many words in the form of literature. They hold to the view that life departs, on the death of a being, via his nose or his mouth; when conception takes place in the womb of a mother, life enters through her nose, her mouth or piercing through her abdomen. And from birth to death, it remains steadfastly in the new body. All these views relate to a belief in the existence of a soul, a living entity.

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING

In reality, by death is meant just the cessation of psycho-physical process, the non-arising of new rþpa and næma, after the termination of death consciousness at the moment of death. There is no such thing as the departing soul or living entity. The new becoming means the arising of new consciousness at a new site together with the physical base on which it finds its support. Just before death-consciousness terminates at the moment of death, it holds on to one of the objects namely Kamma, Kamma nimitta or Gati nimitta. Conditioned thus by the objects (held on to) at the last moment of consciousness, a new consciousness arises at a new existence. This is called re-birth or re-linking consciousness as it forms a link between the previous and the new existence.

When the re-linking consciousness passes away, it is followed by Bhava³ga consciousness, the life-continuum, which goes on continuously throughout life as prescribed by one's previous karmic energy. When sense-objects such as sight, sound etc appear at the sense-doors, the Bhava³ga consciousness, is replaced, for the respective moments, by eye consciousness ear-consciousness, etc. The arising of new consciousness in the new existence as conditioned by Kamma of past existence is conventionally called by common usage, migration from the old to the new existence. But in reality, there is no soul nor living entity which transmigrate from one existence to another.

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING,
CONCEPT OF ANATTA CANNOT BE GRASPED THOROUGHLY

There are people who cannot grasp the concept of non-self, Anatta, because they do not know about the theory of Atta as explained in detail above. They think it is Atta clinging if someone holds on to the shape and form of objects. For instance, to recognise a tree as a tree, a stone as a stone; a house as a house, a monastery as a monastery, is according to them, clinging to Atta. In their view the fact of Anatta, soulessness, is clearly grasped only when concept of shape and form is transcended and replaced by perception of ultimate truth.

As a matter of fact, merely perceiving forms and shapes does not amount to Atta clinging. Neither does it mean that belief in Anatta is established once shapes and forms are no longer perceived. Recognising inanimate objects such as tree, stone, house or monastery does not constitute a belief in Anatta; it does not amount to self-theory clinging; it is merely holding on to a conventional concept.

It is only when sentient beings with life and consciousness such as men, Deva, animals etc are assumed to have a soul, a living entity, a self that it amounts to clinging to belief in self. When one assumes oneself to be a living soul, or others as living entitles, then one is holding the belief in Self. Brahmæ of the Immaterial realms (Arþpa) having no material body, do not perceive themselves in the conventional shapes and forms, but the ordinary worldling Brahmæ are not free from the perverted view of self, believing as they do, in the existence of self, a living entity. It is only when belief in existence of Self a living entity, is discarded and one's own body and other's body is perceived as merely psycho-physical phenomena, that knowledge of non-self, Anatta, arises. It is essential to develop true knowledge of non-self.

FOUR KINDS OF ATTA CLINGING

There are four kinds of Atta clinging arising out of belief in Self or soul.

(1) Sæmi atta clinging: Believing that there is, inside one's body, a living entity, who governs and directs every wish and action. It is this living soul which goes, stands up, sits down, sleeps, speaks whenever it wishes to.

"Sæmi atta clinging is belief in a living entity in one's body, controlling and directing as it wishes."

The Anattalakkha¼a Sutta was taught by the Blessed One particularly to remove this Sæmi atta clinging. Now, as this Sutta was first taught to the Group of five Bhikkhus who had become by then Stream Enterers, may it not be asked whether a Stream Enterer is still encumbered with Atta clinging?

"Stream Enterer has abandoned Atta clinging, but still holds on to Conceit."

At the stage of Sotæpanna, Stream Enterer, the fetters of Personality-belief (false view of individuality), doubts and uncertainty, and adherence to rites and rituals have been completely eradicated. But a Stream Enterer is not yet free from Asmi-mæna, the I-conceit. To take pride in one's ability, one's status, "I can do; I am noble," is to hold on to the I-conceit. But a Stream Winner's conceit relates only to the genuine qualities and virtues, he actually possesses and is not false pride based on non-existing qualities and virtues.

The Stream Enterer has, therefore, to continue on with the practice of Vipassanæ in order to remove the I-conceit clinging which is still a fetter for him. When Vipassanæ-ñæ¼a is considerably developed, this I-conceit becomes attenuated and is partially removed by the Sakadægæmi Path. But it is not completely abolished yet. The Anægæmi Path further weakens it, but this Path also could effect only partial removal. It is only the final Arahatta magga that could completely eradicate the I-conceit. Thus it could be regarded that the Anattalakkha¼a Sutta was taught by the Blessed One in order to bring about total eradication of the I-conceit clinging which was still lingering in the persons of the Group of five Bhikkhus although they had attained the stage of Stream Enterer.

(2) Nivæsø atta clinging: Believing that there is a living entity permanently residing in one's body.

"Nivæsø atta clinging is belief in a living entity permanently residing in one's body. It is the common belief of people that they exist permanently as a living being from the moment of birth to the time of death. This is the Nivæsø atta clinging. Some hold that nothing remains after death; this is the wrong view of annihilism. Yet others believe in the wrong view of eternalism which holds that the living entity in the body remains undestroyed after death; it continued to reside in a new body in a new existence. It was with a view to remove these two wrong views together with the I-conceit clinging that the Anattalakkha¼a Sutta was taught by the Blessed One, that is to say, to eradicate the I-conceit clinging which still remains fettering the Group of five Bhikkhus and other Noble Ones; and to remove the two wrong views as well as the I-conceit of the ordinary common worldlings.

So long as one clings to the belief that there exists permanently a living entity or a soul, so long would one hold that one's body is amenable to one's control as one wishes. It is understood that the Anattalakkha¼a Sutta was delivered to remove not only the Sæmi atta clinging but also the Nivæsø atta clinging. Once the Sæmi atta clinging is removed, other types of Atta clinging and wrong views are simultaneously eradicated completely.

(3) Kæraka atta clinging: Believing that it is the living entity, the soul that effects every physical, vocal and mental action.

"Kæraka atta clinging is belief in a living entity that is responsible for every physical, vocal and mental action.

This Kæraka atta clinging is more concerned with Sa³khærakkhandæ, the aggregate of formations. We shall deal more fully with it when we come to the aggregate of formations.

(4) Vedaka atta clinging: Believing that all sensations whether pleasant or unpleasant.

"Vedaka atta clinging is belief in that all sensations whether pleasant or unpleasant are felt by the living entity, the self.

This Vedaka atta clinging is concerned with the Vendanakkhandæ, the aggregate of feelings which we will take up fully on the coming full moon day of Nayon.

That Rþpakkhandæ, the aggregate of materiality is not Self, nor a living entity, Atta but Non-self, Anatta has been adequately expounded but it still requires to explain how Yogøs engaged in Vipassanæ meditation come to perceive the nature of Anatta, non-self with no power being exerciseable over it. We shall proceed with an explanation of how it comes about.

CONTEMPLATION OF NON-SELF IN THE COURSE OF VIPASSANÆ MEDITATION

Practical methods of Vipassanæ meditation have been elaborately described and explained in many of our discourses published in numerous books. We need not go over them in detail; we will just give a brief description of them.

Vipassanæ meditation consists of contemplation on the upædænakkhandhæ, groups of grasping which manifest themselves at the moment of seeing, hearing, smelling, tasting, touching and thinking. For the novice-Yogø, however, it is hard to take heedful note of each and every phenomenon of seeing, hearing, etc. Therefore they have to start their practice with only a few of the most prominent objects of sensation. For instance, while sitting, the Yogø can concentrate on the nature of stiffness and resistance felt in his body and note it as 'sitting, sitting'. If the Yogø feels that it is too simple an exercise, requiring not much effort to just keep on noting, 'sitting, sitting', he can combine it with noting of another phenomenon namely, touching and note as 'sitting, touching, sitting, touching.' But the movements of rise and fall of one's abdomen will be more pronounced. Thus if one heedfully notes 'rising' as the abdomen rises, and falling, as it falls, one will come to see distinctly the phenomena of stiffening, resisting, distending, relaxing, moving which are happening inside his abdomen. These are the characteristics, function and   proximate cause of Væyodhætu, the element of motion. Such contemplation and noting is in accordance with Visuddhi Magga which states that "the nature of næma, rþpa should be comprehended by observing its characteristics, functions and so on."

We have therefore instructed the beginners in the practice of Vipassanæ to start with observing the rising and falling of the abdomen. But this exercise of noting the rising and falling alone does not comprise all that has to be done in Vipassanæ meditation. While noting the rising and falling of the abdomen, any thought that may occur, has to be noted too. When feeling stiff, hot, cold or painful, the Yogø has to note these sensations as they arise. When he bends or stretches his arms or legs, these movements should also be noted. As he rises from the sitting position, the change of posture should be accompanied by heedful noting. While walking, every motion involved in each step has to be noted as, 'arising, stepping forward, dropping.' If possible, all physical activities including even the opening and shutting of eye-lids should come under close observation. When there is nothing particular to take note of, Yogø's attention should revert to the rising and falling movement of the abdomen. This is then a brief description of exercises involved in the practice of Vipassanæ meditation.

While thus occupied in taking note of rising, falling, sitting, and touching as they occur, the desire arises in the Yogø to change postures in order to release the pain, the aches and sensation of hotness which are developing in his bended arms and legs. The Yogø should take note of these wishes as they arise but should remain still, without immediately yielding to the temptation to stretch the limbs. He should put up with the discomforts as long as he can. If the desire to stretch his arms and legs arises once again, he should first take note of them as before without changing posture. Only when he becomes unbearably distressed with pain and aches, he should slowly stretch out his arms and legs, at the same time noting these actions carefully as 'stretching, stretching.'

During each session of meditation exercise, frequent change of posture becomes necessary due to discomforting pains and aches. With repeated adjustments of posture, the oppressive nature of the physical body becomes apparent. Despite his inclination to remain still, quietly seated, without changing position for one or two hours, it becomes evident to him that he cannot remain so, as he wishes. Then realization comes to him that Rþpa which is constantly oppressing him, afflicting him, is not Self, or soul nor living entity, but mere physical phenomenon that is occurring in accordance with its own conditions. This realization is knowledge of contemplation of Non-self.

One cannot remain very long either seated, lying down or standing. Thus realization comes too that Rþpa never obliges one with what one wishes and is unmanageable. Being uncontrollable, it is not Self nor inner substance, but mere physical phenomenon that is occurring in accordance with its own conditions. This realization, too, is knowledge of contemplation of Non-Self.

Again, being repeatedly disturbed by having to answer to the calls of nature, while engaged in meditation in sitting or lying postures, it becomes apparent that Rþpa is oppressive, it is unmanageable, not amenable to one's will, and being unmanageable, it is not Self. While contemplating on the behavior of Rþpa, its true oppressive nature becomes exposed when bodily filths such as nasal mucus, saliva, phlegm, tears, sweat etc coze out of the body. Cleanliness cannot be maintained as one desires because of this uncontrollable nature of this Rþpa, which is, therefore, obviously not Self.

In addition, Rþpa oppresses by inflicting hunger, thirst old age and disease on one. These afflictions are evident truths even to a casual observer. But there is likelihood of the notion of Self persisting in one who observes just casually. It is only by noting heedfully that Rþpa is exposed not to be Self nor a living entity but mere physical phenomenon which is happening incessantly.

These are just a few examples to indicate the Non-self nature of Rþpa. The Yogø who is actually taking note of all the phenomena comes to experience many more which establish the oppressive nature of Rþpa and make it clear how it is not amenable to one's will and how it is not Self being unmanageable.

Thus in the course of heedfully noting all the bodily actions such as rising, falling, sitting, bending, stretching and perceiving how Rþpa afflicts one, how it is unmanageable, ungovernable, the realization arises in him, through personal knowledge: "Although Rþpa in my body appears to be Self, since it oppresses me, it is not my "Self" nor my inner core; because it is not amenable to my wish, and unmanageable, it is not Self, my inner core. I have been all along in error to take it to my 'Self', my inner substance. It is really not Self being unmanageable and not subject to my will." This is the true knowledge of contemplating on Non-self.

We have fairly completely dealt with how the nature Non-self is perceived in Rþpa. We will terminate our discourse today by recapitulating the summarised translation of the Pæ¹i Text and repeating the Mnemonics on Atta clinging.

THE SUMMARISED TRANSLATION OF THE PÆ¡I TEXT

"Bhikkhus, Rþpa is not Self (inner substance). Were Rþpa Self, it would not tend to affliction. And it should be possible to say of Rþpa: 'Let my body be thus (in the best of conditions); let my body not be thus (in the worst of conditions)."

In reality, Rþpa is not Self. And because it is not self, it tends to affliction. Furthermore, it is not possible to say of Rþpa, 'Let my body be thus (in the best of conditions); let my body not be thus (in the worst of conditions).

MNEMONICS ON ATTA CLINGING

1. Sæmi atta clinging is belief in a living entity in one's body, controlling and directing as it wishes.

2. Nivæsø atta clinging is belief in a living entity permanently residing in one's body.

3. Kæraka atta clinging is belief in a living entity that is responsible for every physical, vocal and mental action.

4. Vedaka atta clinging is belief in that all sensations whether pleasant or unpleasant are felt by the living entity, the Self.

By virtue of having given respectful attention to this discourse on Anattalakkha¼a Sutta, may you all, by noting the phenomena of Næma and Rþpa which is happening in the body, perceive unerringly and assuredly, the nature of impermanence, unsatisfactoriness together with unsubstantiality and thereby attain and realize soon, the Nibbæna, by means of the path and Fruition as you wish.

Sædhu! Sædhu! Sædhu!

End of the First Part of the Discourse
on
The Anattalakkha¤a Sutta