Authentic Buddhism: Correlation between Virtue and Anatt±

The Three Universal Characteristics [Ti-lakkhana] are Impermanence [Anicca], Suffering or Anguish [Dukkha] and Non-self [Anatt±]. These Three Universal Characteristics are mutually conditioning and are to be apprehended not intellectually but intuitively. When they are apprehended, the Law of Dependent Co-arising [Paticcasamupp±da] is truly comprehended. They are to be investigated by penetrating into the true nature of the human personality [sakk±ya]. The true nature of the human personality is Non-self [Anatt±]. The Buddha’s Doctrine of Anatt± states that a human personality is composed of only the 6-sense organs devoid of any permanent substance called Soul [±tman] of Self [Att±]. The personality view [sakkayditthi] of I-making and Mine-making is the notion of Soul or Self. The central tenet of the Buddha’s Doctrine is that the human personality is empty of Self, Soul or Ego.

The goal of Buddhist teaching is to develop the Anatt±-view of the human personality so that one is detached from the activities of the 6 senses. Detachment from the activities of the 6 senses does not connote all activities of the senses are terminated. The activities of the senses cannot be terminated due to the accumulation of the past kamma. We merely respond more wisely without the notion I or Mine of the impersonality view. When the impersonality is exercised, the grasping of the five aggregates [puñca-up±d±nakkhandhas] ceases. When the grasping on the five aggregates ceases, attachment rooted in greed and aversion rooted in hatred or anger cease to arise. With the cessation of attachment rooted in greed and aversion rooted in hatred or anger, one’s moral conduct is perfected or virtue is manifested through the human conduct of thoughts, deeds and words. In other words, having apprehended intuitively the true nature of the human personality which is Anatt±, virtue is naturally manifested. One is said to be redeemed to his original nature. The original nature of man is non-substantial, that is, he is empty of Self which is considered as a permanent substance. Belief in a permanent substance is contrary to the Law of Dependent Co-arising [paticcasamupp±da].

The Law of Dependent Co-arising states that every thing or phenomenon [Dhamma] is dependently co-arisen from conditions and is devoid of any permanent substance called Soul or Self. When all necessary conditions are absent, a thing or phenomenon come into being or is arisen; when the necessary conditions are absent, the thing or phenomenon does not come into being or is not arisen.

Not only the human personality is dependently co-arisen from conditions, the whole world or universe is also dependently co-arisen. There is no permanent substance within the human personality or an external agent which regulates or governs the arising and perishing of the multiplicity of the world or the myriad things in the universe. When one has apprehended the true nature of his own personality [microcosm], he will apprehend the true nature of the universe [macrocosm]. This direct knowledge of the microcosm and macrocosm liberates a worldling or an ordinary man. Liberation in Buddhism implicates three important fruits:

Authentic Buddhism:
Correlation between Virtue and Anatt±
• Firstly, he has perfected his virtue in this very life.
• Secondly, he will not be reborn in the woeful states upon death but only in the favourable realms of gods or human beings.
• Thirdly, if Full Awakening is attained, he is released from transmigration [sams±ra]

In the S±layatana-sutta [S.N], the Buddha expressly affirms thus:
The eye is impermanent;
The ear is impermanent;
The nose is impermanent;
The tongue is impermanent;
The body is impermanent;
The mind is impermanent;

In short, the 6-sense organs are impermanent.

The 6-sense organs are impermanent and the ones which suffer. It is not the Self which suffers because the notion that the Self suffers is and illusion due to ignorance. Consequently, a worldling or an ordinary man regards that suffering is Self or Self is suffering. His personality view or substantial view exists in his mind expressed as: This am I; this belongs to me; this is mine. The Buddha reveals to us that there is no Self who suffers. What is suffering is Non-self. There is no Self who suffers. The Wise or the Awakened One upholds the impersonality view or Anatt±-view as: This am I not; this does not belong to me; this is not mine. When one develops the notion that there is no Self which suffers, one is detached from the human personality. This is Buddhist notion of liberation.

The Buddha preached for 45 years 2,500 years ago and the Buddhist scripture called Tipitaka or Tripitaka communicates one principal message that the personality view [sakk±yaditthi] is an illusion due to perversion of a worldling or an ordinary man and the Right View is Anatt± and Paticcasamupp±da. When Anatt± and Paticcasamupp±da are understood intuitively, the true Dhamma [Saddhama] is understood absolutely. This is the main goal of learning, reflecting and cultivating the Dhamma. This is what I mean by authentic Buddhism. But do not mispresent me that I only advocate Therav±da Tradition as the authentic Buddhism. Any other School of Buddhist Thought which attempts to interprete Anatt± and Paticcasamupp±da through different skillful means or expedient devices [up±yas] promotes authentic Buddhism. As long as true Dhamma is taught or the Authentic Word of the Buddha [Buddavacana] is propogated, the different designations are immaterial. A true practitioner stays away from unnecessary disputations because of dissimilar designations. Disputations are unhealthy as it causes remorse. The Buddha warns us that remorse is a hindrance to self-cultivation towards the goal of Self-Awakening or Self-realization.

Therefore, the Buddha declares that:
Authentic Buddhism:
Correlation between Virtue and Anatt±
The eye is suffering;
The nose is suffering;
The ear is suffering;
The tongue is suffering;
The body is suffering;
The mind is suffering;
The Buddha therefore asserts that:
The eye is Non-self [The eye is not the Self]
The ear is Non-self
The nose is Non-self;
The tongue is Non-self;
The body is Non-self
The mind is Non-self.

In short, the 6-sense organs are not to be personalized and they should be perceived as: This am I not; this does not belong to me; this is not mine. In this way, one stays aloof and alienates from the components of the human personality. He is thus detached from the activities of the 6-senses and becomes a neutral onlooker of the 6-sense activities.

Similarly, the Buddha proclaims that the 6 objects of the 6-sense organs are also impermanent, are suffering and are Non-self. The same insight is applied to the 6 consciousnesses of the 6-sense organs. Likewise, the same insight is also to be applied to the five aggregates [puñcakkhandas] of the human personality comprising the Corporeal form [R³pa], feelings or sensatios [Vedan±], Perceptions [Saññ±], Volitional activities [Sankh±r±] and Consciousness of Cognition [Viññ±na] are to be similarly treated.

If the Three Universal Characteristics are perceived, confidence or faith in the true Dhamma [Saddhamma] is developed, the practitioner truly enters the fixed course of rightness which is the Noble Eight Fold Path comprising Right View, Right Thought, Right Speech, Right Actions, Right Livelihood, Right Efforts, Right Mindfulness and Right Concentration. The Noble Eight Fold Path can be actualized by undertaking zealously the Four Foundations or Establishments of Mindfulness [Satipatth±na]. Undertaking of the Foundations of Mindfulness is to restraint, protect and guard the 6-sense gates well. When the 6-sense gates are not well-guarded, the mind is defiled or corrupted with cankers [±savas]. The fixed course of rightness is called the path of the superior persons.

Having entered this Noble Path, one transcends the path of the worldlings. He ceases transgressing the Five Moral Injunctions of the Buddha [ 5 Precepts; Puñcas²la ]. Thus he escapes from the downfall into the woeful or nether worlds of hell beings, animals or ghosts. One, who knows and sees the teaching of the Three Universal Characteristics, heads towards the destination of fruit of Stream- entry before passing away. Before he dies, he is certain to become at least a Stream Winner [Sot±panna] which is the first state of Sainthood. From the first state of enlightenment, he can progress further to the second state of enlightenment.

Authentic Buddhism:
Correlation between Virtue and Anatt±
[Once-returner; Sakad±g±mi], then to the third state of enlightenment [ Never-returner; An±g±mi] and finally to the fourth state of Full Enlightenment [Arahant].

The fruit of stream entry is that one’s body may be inflicted, but he is mentally unflicted. His body is painful but his mind is not painful. In effect when he is total mindful of the pain and with clear comprehension of the Anatt± of the pains experienced, he even experiences bliss not pain. This paradox can easily be experienced by the Tranquility [Sammatha] and Insight [Vipassan± ] Meditator. This wisdom is not applied only during sitting but to be applied in all daily activities in which there is diversity of contacts.

An ordinary man suffers when he is afflicted either physically or psychologically. Examples of physical afflictions are illness, physical injuries and so forth; examples of psychological afflictions are abuses, insults, disagreeable or unpleasant things, misfortunes and so forth. When he is physically inflicted, his mind is also inflicted. This is suffering. When he is psychologically assailed, his mind is correspondingly inflicted. His suffering is motivated by the personality-view or grasping on the notion of Self. However, for one who has abandoned the personality-view or I-delusion, thought he may be inflicted physically or assailed psychological, he is mentally uninflicted. In other words, while he is facing a physical or a psychological problem, he is uninflected mentally. This is liberation from suffering. The purpose of learning and cultivation Dhamma is developing the wisdom of detachment using the formula of Anatt± expressed as This am I not, this does not belong to me; this is not mine. Detachment purifies the mind since the mind is undefiled.

One who is self-awakened to the true nature of the human personality is redeemed. His emancipation from corruptions of the world is likened to the Metaphor of Lotus and Pond: The lotus grew from the muddy soil, grew through the muddy water, sprang out from it, finally it outgrows the water and remains unsoiled! The redeemed one is virtuous and is never contaminated by the world. He has one main hobby, that is, altruistic compassion towards all sentient beings.

Purity or impurity depends on oneself.
No one can purify for anyone;
One purifies oneself with Anatt±.
Not even the supreme Buddha
Can purify for us.

The Buddha merely points at the moon.
The worldling merely sees his finger;
The wise perceives the moon.
Learn, reflect and cultivate.

Share your wisdom with others.
You are extremely fortunate
To listen to authentic Buddhism.
It is due to your past wholesome kamma
And present wholesome kamma
Of attending the Dhamma class.