anattā: 'not-self', non-ego, egolessness, impersonality, is the last of the three characteristics of existence (ti-lakkhaṇa, q.v.) The anattā doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattā-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattā-vādi, or 'Teacher of Impersonality'. Whosoever has not penetrated this impersonality of all existence, and does not comprehend that in reality there exists only this continually self-consuming process of arising and passing bodily and mental phenomena, and that there is no separate ego-entity within or without this process, he will not be able to understand Buddhism, i.e. the teaching of the 4 Noble Truths (sacca, q.v.), in the right light. He will think that it is his ego, his personality, that experiences suffering, his personality that performs good and evil actions and will be reborn according to these actions, his personality that will enter into Nibbāna, his personality that walks on the Eightfold Path. Thus it is said in Vis.M. XVI:"Mere suffering exists, no sufferer is found;
The deeds are, but no doer of the deeds is there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is seen."
"Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" (Vis.M. XVII, 117).
While in the case of the first two characteristics it is stated that all formations (sabbe saṅkhārā) are impermanent and subject to suffering, the corresponding text for the third characteristic states that "all things are not-self" (sabbe dhammā anattā; M. 35, Dhp. 279). This is for emphasizing that the false view of an abiding self or substance is neither applicable to any 'formation' or conditioned phenomenon, nor to Nibbāna, the Unconditioned Element (asaṅkhatā dhātu).
The Anattā-lakkhaṇa Sutta, the 'Discourse on the Characteristic of Not-self', was the second discourse after Enlightenment, preached by the Buddha to his first five disciples, who after hearing it attained to perfect Holiness (Arahatta).The contemplation of not-self (anattānupassanā) leads to the emptiness liberation (suññatā-vimokkha, s. vimokkha). Herein the faculty of wisdom (paññindriya) is outstanding, and one who attains in that way the path of Stream-entry is called a Dhamma-devotee (dhammānusāri; s. ariya-puggala); at the next two stages of sainthood he becomes a vision-attainer (diṭṭhippatta); and at the highest stage, i.e. Holiness, he is called 'liberated by wisdom' (paññā-vimutta).
For further details, see paramattha-sacca, paṭiccasamuppāda, khandha, ti-lakkhaṇa, nāma-rūpa, paṭisandhi.
Literature: Anattā-lakkhaṇa Sutta, Vinaya I, 13-14; S. XXII, 59; tr. in Three Cardinal Discourses of the Buddha (WHEEL 17). - Another important text on Anattā is the Discourse on the Snake Simile (Alagaddūpama Sutta, M. 22; tr. in WHEEL 48/49) . Other texts in "Path". - Further: Anattā and Nibbāna, by Ñāṇaponika Thera (WHEEL 11); The Truth of Anattā, by Dr. G. P. Malalasekera (WHEEL 94); The Three Basic Facts of Existence III: Egolessness (WHEEL 202/204)
anātman[anattā] the no-soul doctrine. It can also be described as egolessness, impersonality, non-being, non-ego, non-self or soullessness. Anattā is one of the three characteristics of existence. According to the eternal soul theory, apart from the elements that form a body, the body consists of a soul which is imperishable and eternal. The material theory rejects the existence of such an entity. According to Buddhism both these theories are obstacles to salvation.
The so-called 'I' or soul or self is a combination of changing forces. These forces are made up of body or matter (rūpaskandha), sensation (vedanāskandha), perception (saṃjñāskandha), mental formations (saṃskāraskandha), and consciousness (vijñānaskandha). The forces are always in a flux of momentary change and never the same for two consecutive moments. Nothing that can be considered as a self-existing real ego-entity or soul or any other substance is found either within or outside the psycho-physical phenomena.
It is said, "Whether the Tathāgata-s appear or not, O Bhikkhu-s, it remains a fact, an established principle, a natural law that all conditioned things are transient (anitya), sorrowful (duḥkha), and everything is soulless (anātman).
This fact the Tathāgata realises, understands and when he has realised and understood it, announces, teaches, proclaims, establishes, discloses, analyses, and makes it clear, that all conditioned things are transient, sorrowful and that everything is soulless."
Prajñā or wisdom denotes the right understanding of the nature of the world, that is, transiency, sorrowfulness, and soullessness. The no-soul doctrine connotes the non-substantiality of elements (dharma-s). The elements exist only by means of the union of conditions. There is no eternal and unchangeable substance in them. The idea that five aggregates constitute a unitary self or ego is wrong and it is derived from deep rooted clinging.
In the Anattalakkhanṇa Sutta the Buddha said, "The body, O Bhikkhu-s, is not the self. Feeling is not the self. Perception is not the self. The mental formations are not the self. And neither consciousness is the self. Knowing this, O Bhikkhu-s, the disciple gives no value to the body, or feeling, or perception or mental formations, or consciousness. Thus he becomes free from passions and is liberated." He says, "Then, O Bhikkhu-s, body, whether past, present or future, personal or external, coarse or subtle, low or high, far or near, should be understood by right knowledge in its real nature. This is not mine, this I am not, this is not my soul." 'na me so attā'.
The anātman, that is, no-soul doctrine of the Buddha occurs in the MahāyānaSchoolas śūnyatā or voidness. Nāgārjuna elaborated the concept of śūnyatā. A soul is considered as avyākṛta and forbidden as a topic of discussion.
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