The Concept of No Self in Buddhism - Essay Example

The Buddhist doctrine of "no-self" (anatman) is about man’s thought processes in which the Skandhas, or the five aggregates: the form, which includes the five physical organs (eye, ear, nose, tongue, body), and the corresponding physical objects of the sense organs which are the sight, sound, smell, taste and tangible objects; the sensation consisting of pleasant, unpleasant and indifferent; perception or recognition, mental formations or the response to perception and consciousness or awareness. These aggregates are taken into account as the core of being. Together they make an individual; the “I” or the “self”. These aggregates and the process in which man’s physical and mental existence depend is a continuous cycle and thus ever changing. This continuous cycle, in which there is no permanence; from the body which undergoes physical changes such as growth and aging, to the smooth flow of thoughts: from feeling, to perception, to mental formation up to consciousness and back is the foundation of the “self” and thus this idea of “self” is just an illusion borne out of the continuous workings of the skandhas. Even all that is happening around us and the world itself is impersonal and was not constructed and based on and around the idea of the “self”. The concept of no self is illustrated by the chariot. It is simply the sum of its constituent parts, the wheels, etc. As compared to human beings who have will, it is simply the sum of the five aggregates or the skandhas. Although individuals bear a name, in the ultimate there is no self or essence corresponding to it. The chariot can also be compared to the ocean. When we say the word ocean, we think of the fish, the plants and other aggregates that constitute a whole. But if we only think of the fish, or the plants, we surely will not think of the ocean. It is but a term we use for its totality (Warren, 1968). 2. Mahayana or the ‘lesser vehicle’ is the physical, mental and spiritual discipline to maintain purity of mind and body. As stated in the Yoga Darshana Upanishad, “ not to do any ill being in act, in word , in thought, that is ahimsa according to the Veda, for the atman is present everywhere, inaccessible to the senses, in all beings; recognizing atman in them, that is true ahimsa”. It teaches compassion, ascesis and contentment. The Lotus Sutra explains the infinite possibilities open to man. People have an infinite capacity to be good or bad. Through the Lotus Sutra, man can realize that it is possible to change for the better. Second, it teaches that all things are manifestations of the great life-force of the universe. In short, all things are coexisting and necessary for existence (Kato et. al., 1975). Hinayana or the ‘greater vehicle’ can be equated to Theravada. The teachings concentrate on the four Noble Truths as defined by Buddha. For all these, the first Noble Truth is to be comprehended; the second is to be abandoned; the third is to be realized while the fourth is to be developed. In order to do this, there is a need to reconcile the physical senses and desires to a person’s mental concept of the things ‘desired’ by man. It teaches the concept that nothing is permanent, thus there is nothing significant when it pertains to anything physical in nature. It teaches that suffering is derived from all that is desired. With the recognition that everything is an offset from desire, there is a need to purge the mind of desires by recognizing the Four Noble Truths (De Bary, 1969). 3. The Four Noble Truths form the very heart of Buddha’s teaching. It consists of the ‘Dukkha’ or suffering, the origin of suffering, the end to suffering, and lastly, the path to the end of suffering. Firstly, it must be recognized by an individual that there is suffering (Dukkha). Second, one must realize the origin of one’s suffering and it is attached to three kinds of desire (tanha): desire for sense of pleasure (kama tanha); desire to become (bhava tanha); and desire to get rid of (vibhava tanha). Thirdly, one must come to the realization that there is an end to suffering (dukkha). And lastly, the way leading to the cessation of suffering is by following the eightfold path: thru right view, intention, speech, action, livelihood, effort, mindfulness and concentration. This would all lead to the Awakening. The path to awakening or enlightenment begins with the first tentative insights of the right view, the realizations and recognitions of the first Noble Truth and the inevitability of the law of kamma (Sanskrit: karma), the universal law of cause and effect. Once one begins to see that harmful actions bring about harmful results and the opposite, there is a resulting desire to live a skilful, morally upright and enlightened life. The confidence from this preliminary understanding pushes man to trust more deeply in the teachings. By these realizations, a person then can truly embark on the Path. Mastering of these truths start with the truth of impermanence and leads to Enlightenment (De Bary, 1969). 4. The term “karma” represents the good and the bad consequences of actions. Right actions and attitudes result to good karma while bad actions result to bad karma. Good karmas are positive rewards such as happiness and fulfillment while bad karma leads to pain and suffering. The consequences of doing evil are indicated in The Bhagavad-Gita. Jainism discusses karmic "dirt" - imperceptible particles found in the universe. These particles adhere to the soul. Resultant emotions—pleasure, pain, love and hatred are experienced by the soul. They are the carrier of a soul's desire to physically experience this world. When attracted to the consciousness, they are stored in the soul. Thus, karma is a subtle matter surrounding the consciousness of a soul. When these two components—consciousness and karma—interact, the soul experiences life in the present. Mind includes desires, emotions, intelligence, thinking etc. Accordingly the soul in its pure form has infiniteness in terms of its knowledge and power. These faculties are obstructed by Karmic bondage. According to Jain philosophy, karmic bondage is the result of what we are thinking, saying and doing. Spiritual enlightenment is necessary to achieve freedom from karmic bondage. It cautions man to do good in order to receive good karma. The Sikhism philosophy in contrast, states that man’s efforts are necessary to improve their condition. Man should only blame himself for whatever happens to himself. Karma can only be changed by prayer and meditation. By submitting himself, he ceases to make new Karma and acts as an instrument of enlightenment. The effort of the individual should take the form of detached action and not, feeding his ego. He must work for mankind, and not for the self. 5. In the Parable of the Individual Soul in a Chariot, in the Third Valli of Katha Upanishad (Hume 1921/77), it is said that the body is the chariot, the intellect the chariot-driver and the mind as the reins. The horses are the senses and the range, the objects of the senses. In the Pali Scriptures (Warren, 1968), Nagasena said that the word chariot is just a mere empty sound. The word chariot is just an aggregate of its parts which are the pole, axle, wheels, the chariot-body, the banner staff, the yoke, the reins and the goading stick. They were both discussing the concept of the self in their own way. Both works used the example of a chariot but it was used in totally differing contexts. In the Katha Upanishad, the chariot was equated to an individual who have senses and mentality. The chariot was compared to the body which is controlled by the charioteer, or the intellect, through the reins or the mind. Our journey through life depends upon what the intellect dictates the body to do or how the body will act after the mind conveyed what it perceived. A man with a good intellect will have a firm mind, controlled senses and thus will easily be able to reach his goal. In short, it focuses on the improvement of one’s self. In contrast, the Pali Scriptures used the chariot to exemplify the doctrine of “no self”. According to the scriptures, it was just a combination of aggregates with no senses but just an empty vessel without concept of self. Works Cited De Bary, William Theodore. The Buddhist Tradition. New York, New York: Vintage. 1969. Hume, Robert. The Thirteen Principal Upanishads. New York: Oxford University Press. 1921/77. Kato, Bunno et.al. The Threefold Lotus Sutra. New York: Weatherhill. 1975. Warren, Henry C. Buddhism in Translations. New York: Atheneum. 1968. Zaehner, RC. Hindu Scriptures. London: Everyman’s Library. 1966. Read More