ANATTA
(NON-SELF)[1]
by Ajahn Brahmavamso
Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Sabbe Sankhara Anicca - Sabbe Sankhara Dukkha - Sabbe Dhamma Anatta
"All conditioned things are impermanent. All conditioned things are suffering. All dhammas (all things conditioned and unconditioned) are anatta". These are the three basic factors of all existence. It is in order to penetrate these truths that we practice the Noble Eightfold Path. We equip our minds with power through the abandoning of the five hindrances[2]; then we can actually uncover these truths by experiencing the deep states of meditation. In fact, once one of these three basic characteristics of existence (ti-lakkhana) is seen in its fullness one will also see the other two in their fullness. As the Buddha said, "What is impermanent, subject to change, is suffering, and that by its very nature cannot be taken to be ”me”, ”mine”, or a ”self”. Whatever is taken to be a self will cause suffering" (SN 22, 59)[3]. In fact, the permanent happiness of a self is impossible.
The Buddha”s teaching on anatta (non-self) is deep and profound because it challenges something very basic to our assumptions about life. The Buddha talked about avijja (delusion) being the root cause of all problems, of all rebirths, the root cause of defilements. He explained what avijja is through the teaching of the vipallasas (the perversions or distortions of view, thought and perception). Namely, the vipallasas say that by view, thought and perception we take what is dukkha to be sukha (happiness); we take what is impermanent to be permanent; we take what is not beautiful (asubha) to be beautiful (subha); and we take what is anatta to be atta, a self (AN 4, 49). Never in that teaching of the vipallasas did the Buddha say that we take what is self to be anatta. It”s always something that is anatta that is taken to be a self. This is because throughout the Buddha”s teachings there never was, in any way whatsoever, an atta (self) postulated.
Therefore, this Dhamma discourse will explain how the practice of deep meditation, combined with careful investigation uncovers the truth of anatta, so that the illusion of a ”self” can be removed.
"There is Nothing"
Towards the end of his teaching life, Ajahn Chah would visit the Western monks at Wat Pa Nanachat once a week to take a sauna for his health. He would also give a Dhamma talk before his sauna, to offer us some wisdom, encouragement and inspiration. On one of these occasions I remember that after the Dhamma talk, I thought for once, instead of going right away to help care for Tan Ajahn, I would sit meditation and use some of the inspiration from his talk to aid my meditation. So I went around to the back of the Dhamma hall at Wat Pa Nanachat, where no one was and I sat meditation. I don”t know whether it was for half an hour or one hour. I had a very nice meditation, a very deep meditation. When I came out afterwards I had a lot of happiness and clarity in my mind.
Of course, the first thing that came to my mind after that meditation was to see if I could assist my teacher, Ajahn Chah. So I got up and started walking towards the sauna. Half way between the Dhamma hall and the sauna, I met Ajahn Chah coming in the opposite direction with two or three Thai laymen. He had completed his sauna and he was on his way back to Wat Pa Pong. When he saw me, he obviously perceived that I”d had a very deep meditation and that my mind was clear, so it was one of those occasions when he tried, out of compassion, to enlighten me. He looked me in the eye, as Ajahn Chah could do, and said, "Brahmavamso, tam mai
" which means, "Brahmavamso, why
" I said, "I don”t know". He laughed and said, "If anyone ever asks you that question again the right answer is, ”Ma…
《Anatta》全文未完，請進入下頁繼續閱讀…