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Strategies of Self & Not-self | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0005.html

Selves & Not-self: The Buddhist Teaching on Anattā. The Buddha's teaching on anattā, or not-self, is often mystifying to many Westerners.When we hear the term "not-self" we think that the Buddha was answering a question with a long history in our culture—of whether there is or isn't a self or a soul—and that his answer is perverse or confusing.

No-self or Not-self? | Noble Strategy

https://www.dhammatalks.org/books/NobleStrategy/Section0014.html

No-self or Not-self? One of the first stumbling blocks in understanding Buddhism is the teaching on anattā, often translated as no-self. This teaching is a stumbling block for two reasons. First, the idea of there being no self doesn't fit well with other Buddhist teachings, such as the doctrine of karma and rebirth: If there's no self ...

Self, Not-self, & Beyond | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0012.html

The question of whether a self does or doesn't exist is a question he put aside. The second reason for why the question is misconstrued is because it has the framework backwards. It's taking the teaching of not-self as the framework and kamma as something that's supposed to fit inside the framework.

eBooks | dhammatalks.org

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Selves & Not-self: The Buddhist Teaching on Anatta, by Ṭhānissaro Bhikkhu. (revised Dec. 15, 2018) A series of eight talks on anatta, or not-self, given at a ten-day retreat in Provence, France. Also there are relevant selections from the Pāli Canon at end of the book.

SN 44:10 Ānanda Sutta | To Ānanda

https://www.dhammatalks.org/suttas/SN/SN44_10.html

"Ānanda, if I—being asked by Vacchagotta the wanderer if there is a self—were to answer that there is a self, that would be conforming with those contemplatives & brahmans who are exponents of eternalism [the view that there is an eternal, unchanging soul].

DN 15 Mahā Nidāna Sutta | The Great Causes Discourse

https://www.dhammatalks.org/suttas/DN/DN15.html

The Great Causes Discourse Mahā Nidāna Sutta (DN 15) Introduction. This is one of the most profound discourses in the Pali Canon. It gives an extended treatment of the teachings of dependent co-arising (paṭicca samuppāda) and not-self (anattā) in an outlined context of how these teachings function in practice.. The first part of the discourse takes the factors of dependent co-arising in ...

Talk collections | dhammatalks.org

https://www.dhammatalks.org/mp3_collections_index.html

090814 A Culture of Self-reliance; 061013 A Wilderness Mind at Home; 100825 Skills to Take Home; 0108 New Feeding Habits; 071220 The Skill of Restraint; 110812 Right Speech, Inside & Out; 120416 A Meditator is a Good Friend to Have; 101210 The Ivory Intersection; 090123 Caring Without Clinging; 110512 Protecting Your Space; 080528 An ...

MN 102 Pañcattaya Sutta | Five & Three

https://www.dhammatalks.org/suttas/MN/MN102.html

Notes. 1. MN 137 indicates that perceptions of multiplicity deal with the six senses, whereas perceptions of singleness form the basis of the four formless attainments.. 2. This is apparently equivalent to the formless attainment of the dimension of the infinitude of consciousness, which MN 106 classes as imperturbable. AN 10:29 has this to say about the consciousness-totality:

SN 56:11 Dhammacakkappavattana Sutta | Setting the Wheel ...

https://www.dhammatalks.org/suttas/SN/SN56_11.html

That which is devoted to sensual pleasure in connection with sensuality: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to stilling, to direct ...

Home | dhammatalks.org

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The Logic of Not-self, by Ṭhānissaro Bhikkhu. The Buddha's reason for teaching Not-self. posted Jan. 20 December Dhamma talks regular evening and short morning posted Jan. 14 New Lectures Various new lectures have been added, including those from Ajaan Geoff's recent visit to Singapore. posted Jan. 4 November Dhamma talks regular evening ...

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Introduction | Discernment: The Buddha's Strategies for ...

https://www.dhammatalks.org/books/Discernment/Section0003.html

• Not-self. The Pali term here is anatta. Note that this term is an adjective. The perception of not-self is not meant to assert that there is no self. (As shown by passage §45, the Buddha refused to get involved in the question of whether there is or is not a self.) Instead, this perception is a value judgment: If a pleasure is inconstant ...

Readings on Self & Not-self | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0013.html

Selves & Not-self: The Buddhist Teaching on Anattā. §27. "Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them."

AN 10:29 Kosala Sutta | The Kosalan

https://www.dhammatalks.org/suttas/AN/AN10_29.html

[3] "There comes a time when this cosmos devolves. When the cosmos is devolving, most beings head to (the heaven of) the Radiant. There they remain for a long, long time—mind-made, feeding on rapture, self-radiant, faring through the sky, abiding in splendor. When the cosmos is devolving, the Radiant Devas are reckoned supreme.

SN 22:59 Pañca Sutta | The Five (Brethren)

https://www.dhammatalks.org/suttas/SN/SN22_59.html

Note. 1. The word "every" here and in all parallel passages is sabba, which is the same as the word for "all." On the range of meaning covered by the word "all," see SN 35:23. DN 11, DN 15, MN 49, and AN 10:81 indicate that there is a type of consciousness that lies outside the range of "all," and so would not fall under the aggregate of consciousness.

Contents | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Contents.html

Strategies of Self & Not-self; Out of the Thicket and onto the Path; Health Food for the Mind; A Healthy Sense of Self; The Ego on the Path; Not-self for Mundane Happiness; Not-self for Transcendent Happiness; Self, Not-self, & Beyond; Readings on Self & Not-self; Glossary; Abbreviations

Out of the Thicket and onto the Path | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0006.html

One is that the self has a form and is finite—for example, that your self is your conscious body and will end when the body dies. The second type is that the self has a form and is infinite—for example, the view that the self is equal to the cosmos. The third type is that the self is formless and finite.

Dhamma-cakkappavattana Sutta | A Chanting Guide

https://www.dhammatalks.org/books/ChantingGuide/Section0020.html

and that which is devoted to self-affliction: painful, ignoble, unprofitable. Ete te bhikkhave ubho ante anupagamma, Majjhimā paṭipadā Tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

The Logic of Not-self - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/books/uncollected/LogicOfNotSelf.html

The Logic of Not-self Thanissaro Bhikkhu. In his second recorded discourse (Mv 1:6.38-47), the Buddha taught that the five aggregates—form, feeling, perception, thought-fabrications, and consciousness—are not-self.This was a statement he was to repeat many times during the 45 years that he taught.

DN 1 Brahmajāla Sutta | The Brahmā Net

https://www.dhammatalks.org/suttas/DN/DN01.html

Third, the way "self" (attā) is defined in the annihilationist views shows that the concept of self in the Buddha's time did not—contrary to what is often believed—always have to mean an eternally existing self. In each of these views, the self is defined in such a way that it will be annihilated at death.

Titlepage | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0001.html

Selves & Not-self The Buddhist Teaching on Anattā Ṭhānissaro Bhikkhu (Geoffrey DeGraff)

MN 62 Mahā Rāhulovāda Sutta | The Greater Exhortation to ...

https://www.dhammatalks.org/suttas/MN/MN62.html

This is not my self. This is not what I am.'" "Just form, O Blessed One? Just form, O One Well-Gone?" "Form, Rāhula, & feeling & perception & fabrications & consciousness." Then the thought occurred to Ven. Rāhula, "Who, having been exhorted face-to-face by the Blessed One, would go into the town for alms today?"

MN 61 Ambalaṭṭhikā Rāhulovāda Sutta | The Exhortation to ...

https://www.dhammatalks.org/suttas/MN/MN61.html

If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life.

SN 35:85 Suñña Sutta | Empty

https://www.dhammatalks.org/suttas/SN/SN35_85.html

Note. 1. This passage is sometimes interpreted as an implicit statement that there is no self. However, it has to be understood in the context of three other passages: In SN 35:82, the Buddha defines "world" as the six senses, their objects, the contact between them, and whatever arises based on that contact.In AN 4:173, Ven. Sāriputta states that, with the fading and cessation of the six ...

PDF The Seef-c orrre i ng Si ng - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations8/110712_The_Self-correcting_Mind.pdf

stable, it has to have some sort of self-correcting mechanism inside likee a gyroscope in the house (this image is going to start falling apart pretty soon, but you get the basic idea). You can't depend on the world outside for your stability or your balance or any real solidity in life. Tis is why the mind has to learn how to be self-correcting.

The Integrity of Emptiness | Purity of Heart

https://www.dhammatalks.org/books/PurityOfHeart/Section0014.html

The first is to reflect on what the Buddha says about "self" and how ideas of self can be understood as forms of mental activity. The second way, which we will discuss in the next section, is to develop the perception of all things being empty of one's self as a basis for a state of refined concentration.

MN 122 Mahā Suññata Sutta | The Greater Discourse on Emptiness

https://www.dhammatalks.org/suttas/MN/MN122.html

MN 43 describes this state of concentration as follows: "There is the case where a monk—having gone into the wilderness, to the root of a tree, or into an empty dwelling—considers this: 'This is empty of self or of anything pertaining to self.'" It adds that this awareness-release is different from the awareness-release that results ...

The Ego on the Path | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0009.html

Each is a different sort of self: The id is a foolish self that's very shortsighted. The superego is the wise self that looks for long-term happiness. And the ego is the negotiating self that tries to train the id, to reason with it so that it'll be willing to listen to the wise superego.

Sn 3:7 Sela

https://www.dhammatalks.org/suttas/KN/StNp/StNp3_7.html

And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.

Perennial Issues | The Karma of Questions

https://www.dhammatalks.org/books/KarmaOfQuestions/Section0014.html

Perennial Issues. Toward the end of World War II, Aldous Huxley published an anthology, The Perennial Philosophy, proposing that there is a common core of truths to all the world's great religions. These truths clustered around three basic principles: that the Self is by nature divine, that this nature is identical with the divine Ground of Being, and that the ideal life is one spent in the ...

AN 9:36 Jhāna Sutta | Mental Absorption

https://www.dhammatalks.org/suttas/AN/AN9_36.html

Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters [self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from ...

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AN 9:36 Jhāna Sutta | Mental Absorption

https://www.dhammatalks.org/suttas/MN/MN44.html

"'The cessation of self-identification, the cessation of self-identification,' it is said, lady. Which cessation of self-identification is described by the Blessed One?" "The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visākha, is the cessation of self ...

Dhp XII : Self

https://www.dhammatalks.org/suttas/KN/Dhp/Ch12.html

Dhp XII : Self. If you hold yourself dear. then guard, guard yourself well. The wise person would stay awake. nursing himself. in any of the three watches of the night, the three stages of life. 157* First. he'd settle himself. in what is correct, only then. teach others. He wouldn't stain his name

SN 22:85 Yamaka Sutta | To Yamaka

https://www.dhammatalks.org/suttas/SN/SN22_85.html

"In the same way, an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

PDF Selves & Not-self: The Buddhist Teaching on Anattā

https://www.dhammatalks.org/Archive/Writings/Ebooks/SelvesAndNot-self_181215.pdf

on self—are, in part, answers to this question. To fit into this question, perceptions of self and perceptions of not-self are best viewed as kamma or actions: actions of identification and dis-identification. In the terms of the texts, the perception of self is called an action of "I-making" and "my-making (ahaṅkāra mamaṅkāra)."

PDF 141122 The Wisdom of Self-regulation

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations10/141122_The_Wisdom_of_Self-regulation.pdf

The Wisdom of Self-regulation November 22, 2014 The Buddha had only two teachings that he said were categorical—in other words, true across the board in every situation. One was that skillful qualities should be developed and unskillful ones should be abandoned. The other was the

Uncollected essays | dhammatalks.org

https://www.dhammatalks.org/uncollected_essays_index.html

The Logic of Not-self. The Buddha's reason for teaching Not-self. (Also available as pdf format, though without hyperlinked cross-references) 2019 Essays. Safety in a Duality. The Buddha taught that a teacher's first duty was to give the student a firm grounding in how to decide what should and shouldn't be done. This article explains the ...

Right View | On the Path : an Anthology on the Noble ...

https://www.dhammatalks.org/books/OnThePath/Section0008.html

8) the three types of craving. These forms of craving focus on - 7) feelings of pleasure, pain, or neither pleasure nor pain, which depend on -. 6) contact at -. 5) the six senses (the eyes, ears, nose, tongue, body, and mind). These senses are conditioned by - 4) name-&-form: the internal sense of the body and its mental events (such as attention, intention, contact, feeling, and ...

AN 9:41 Tapussa Sutta | To Tapussa (On Renunciation)

https://www.dhammatalks.org/suttas/AN/AN9_41.html

Even I myself, before my self-awakening, when I was still an unawakened bodhisatta, thought: 'Renunciation is good. Seclusion is good.' But my heart didn't leap up at renunciation, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't ...

AN 4:200 Pema Sutta | Love

https://www.dhammatalks.org/suttas/AN/AN4_200.html

He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk pulls in.

PDF 130117 Pro-self, Pro-help

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations10/130117_Pro-self,_Pro-help.pdf

self is the one thing that's getting in the way. You learn to look for where there's stress in what you're doing, and you watch the ups and downs of stress in the state of concentration, in the state of being mindful. As you look for the ups and downs, notice: When things go up, what

AN 5:179 Gihi Sutta | The Householder

https://www.dhammatalks.org/suttas/AN/AN5_179.html

the self-awakened one. Think often. of the Dhamma. Develop a mind. useful, devoid of ill will, for the sake of the heavenly world. When hoping for merit, provide gifts first. to those peaceful ones, ideal, to whom what is offered, given, becomes abundant (in fruit).

Titlepage | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0001.html

Selves & Not-self The Buddhist Teaching on Anattā Ṭhānissaro Bhikkhu (Geoffrey DeGraff)

Ud 6:6 Tittha Sutta | Sectarians (3) - Home | dhammatalks.org

https://www.dhammatalks.org/suttas/KN/Ud/ud6_6.html

"The self & the cosmos are neither eternal nor not eternal" … "The self & the cosmos are self-made" … "The self & the cosmos are other-made" … "The self & the cosmos are both self-made & other-made" … "The self & the cosmos-without self-making, without other-making-are spontaneously arisen" …

DN 9 Poṭṭhapāda Sutta | About Poṭṭhapāda

https://www.dhammatalks.org/suttas/DN/DN09.html

The first—the gross self—refers to the ordinary, everyday sense of identifying with one's body. The latter two—the mind-made appropriation and the formless appropriation—refer to the sense of self that can be developed in meditation. The mind-made appropriation can result from an experience of the mind-made body—the "astral body ...

SN 22:47 Samanupassanā Sutta | Assumptions

https://www.dhammatalks.org/suttas/SN/SN22_47.html

Theravada Buddhist Sutta from the Pāli Canon. Assumptions Samanupassanā Sutta (SN 22:47) Near Sāvatthī. There the Blessed One said, "Monks, whatever contemplatives or brahmans who assume in various ways when assuming a self, all assume the five clinging-aggregates, or a certain one of them.

PDF 200512 The Three Perceptions Their Opposites

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations11/200512_The_Three_Perceptions_Their_Opposites.pdf

not-self, then what self is there to do the actions? And what self would there be to receive the results of actions? That line of thinking is a license for irresponsible behavior. There's nobody there responsible, nobody's going to be affected by the actions, so you can do what you want. Here again, the Buddha reprimands the

SN 22:99 Gaddūla Sutta | The Leash (1)

https://www.dhammatalks.org/suttas/SN/SN22_99.html

"But a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma—doesn't assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

MN 27 Cūḷa Hatthipadopama Sutta | The Shorter Elephant ...

https://www.dhammatalks.org/suttas/MN/MN27.html

As it turns out, they become his disciples. When I saw this first footprint in Gotama the contemplative, I came to the conclusion, 'The Blessed One is rightly self-awakened; the Dhamma is well-taught by the Blessed One; the Saṅgha of the Blessed One's disciples has practiced rightly.' "Then there is the case where I see certain ...

SN 35:193 Udāyī Sutta | With Udāyin

https://www.dhammatalks.org/suttas/SN/SN35_193.html

"In the same way, a monk assumes neither a self nor anything pertaining to a self in the six media of contact. Assuming in this way, he doesn't cling to anything in the world. Not clinging, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done.

SN 35:23 Sabba Sutta | The All

https://www.dhammatalks.org/suttas/SN/SN35_23.html

The range of objectification goes only as far as the "All." Perceptions of self or not-self, which would come under the classifications and perceptions of objectification, would not apply beyond the "All." When the cessation of the "All" is experienced, all objectification is allayed.

SN 55:30 Licchavi Sutta | To the Licchavi

https://www.dhammatalks.org/suttas/SN/SN55_30.html

"There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: 'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings ...

SN 12:17 Acela Sutta | To the Clothless Ascetic

https://www.dhammatalks.org/suttas/SN/SN12_17.html

Theravada Buddhist Sutta from the Pāli Canon. To the Clothless Ascetic Acela Sutta (SN 12:17) I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels' Sanctuary.

SN 12:25 Bhūmija Sutta | To Bhūmija

https://www.dhammatalks.org/suttas/SN/SN12_25.html

Whatever contemplatives & brahmans, teachers of kamma, who declare that pleasure & pain are self-made & other-made, even that is dependent on contact. Whatever contemplatives & brahmans, teachers of kamma, who declare that pleasure & pain, without self-making or other-making, are spontaneously arisen, even that is dependent on contact.

Evening talk archive | dhammatalks.org

https://www.dhammatalks.org/mp3_index.html

This is the full archive of .mp3 audio files of evening Dhamma talks by Thanissaro Bhikkhu given at Metta Forest Monastery from the year 2000 to the present. All files are freely downloadable.

MN 131 Bhaddekaratta Sutta | An Auspicious Day

https://www.dhammatalks.org/suttas/MN/MN131.html

There is the case where an uninstructed run-of-the-mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, sees form as self, or self as possessing form, or form as in self, or self as in form.

PDF The Limits of Description - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Uncollected/MiscEssays/NotSelfRevisited171126.pdf

The fact that there is no self is what makes the teaching on not-self work as a strategy. 7. The attainment of stream-entry is what frees the meditator from the mistaken belief that there is an unchanging core to personal identity. 8. Therefore, to help a person aiming at stream-entry, it is important to state

SN 12:2 Paṭiccasamuppāda Vibhaṅga Sutta | An Analysis of ...

https://www.dhammatalks.org/suttas/SN/SN12_2.html

[Or: These four are sustenances: sensuality-sustenance, view-sustenance, habit-&-practice-sustenance, and doctrine-of-self-sustenance.] "And which craving? These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. ...

SN 22:58 Buddha Sutta | Awakened

https://www.dhammatalks.org/suttas/SN/SN22_58.html

The Blessed One said, "The Tathāgata—the worthy one, the rightly self-awakened one—is the one who gives rise to the path (previously) unarisen, who engenders the path (previously) unengendered, who points out the path (previously) not pointed out. He knows the path, is expert in the path, is adept at the path.

PDF Merit: The Buddha's Strategies for Happiness

https://www.dhammatalks.org/Archive/Writings/Ebooks/Merit_181215.pdf

self-reliance in the pursuit of a happiness that is wise, pure, and compassionate. The section on merit then sets out in general terms the types of meritorious activities that conduce to that happiness, focusing primarily on three: giving, virtue, and meditation. The next three sections focus on the ways in which each

Ud 7:7 Papañcakhaya Sutta | The Ending of Objectification

https://www.dhammatalks.org/suttas/KN/Ud/ud7_7.html

Notes. 1. Papañca: A mode of thought that begins with the assumption, "I am the thinker," and develops its categories and perceptions-about self and world, about existence and non-existence-from there. For more on this topic, see the introduction to MN 18 and Skill in Questions, chapters 3 and 8.. 2. On the teaching that the awakened person has no location, see The Paradox of Becoming ...

Long talks | dhammatalks.org

https://www.dhammatalks.org/mp3_long.php

Not-Self: Taking a Fresh Look ; January 29th, 2003 | Duration: 67 min | Cambridge Insight Meditation Center; The Question of Not-Self ; January 28th, 2003 | Duration: 103 min | New York Insight Meditation Center; 2002. Four Bases for Success

SN 22:79 Khajjanīya Sutta | Chewed Up

https://www.dhammatalks.org/suttas/SN/SN22_79.html

This is my self. This is what I am'?" "No, lord." "Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

MN 118 Ānāpānasati Sutta | Mindfulness of Breathing

https://www.dhammatalks.org/suttas/MN/MN118.html

Mindfulness of Breathing Ānāpānasati Sutta (MN 118) I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra's mother, together with many well-known elder disciples—Ven. Sāriputta, Ven. Mahā Moggallāna, Ven. Mahā Kassapa, Ven. Mahā Kaccāna, Ven. Mahā Koṭṭhita, Ven. Mahā Kappina, Ven. Mahā Cunda, Ven ...

SN 6:1 Āyācana Sutta | The Request

https://www.dhammatalks.org/suttas/SN/SN6_1.html

The mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!" Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and reappeared in front the Blessed One. Arranging his upper robe over one ...

39 Itivuttaka - Home | dhammatalks.org

https://www.dhammatalks.org/suttas/KN/Iti/iti39.html

Itivuttaka 39. This was said by the Blessed One, said by the Arahant, so I have heard: "Monks, the Tathāgata-worthy & rightly self-awakened-has two Dhamma discourses given in sequence. Which two? 'See evil as evil.' This is the first Dhamma discourse.

The Kamma of Self & Not-self | Gather 'Round the Breath

https://www.dhammatalks.org/books/GatherRound/Section0011.html

I can't find any better self than that." And the discussion ends there. Nowhere. But if you look at the self as something you do, then there's an immediate logic: You do things for the sake of happiness. There are cases where the sense of self actually does contribute to your happiness, in which case it's a skillful strategy.

The Wisdom of the Ego | Head & Heart Together

https://www.dhammatalks.org/books/Head&HeartTogether/Section0012.html

When the concept of self was conducive to skillful action, he would talk in terms of self—not only on the level of generosity and virtue, but also on the level of meditation. If you think that meditation is an exercise in not-self from the very beginning, read the discourses on mindfulness and you'll be surprised at how often they describe ...

AN 4:67 Ahinā Sutta | By a Snake

https://www.dhammatalks.org/suttas/AN/AN4_67.html

rightly self-awakened ones. 2. Notes. 1. The Virūpakkhas are the chiefs of the nagas, associated with the western quarter (see DN 20). The other royal lineages of snakes are nowhere else mentioned in the Pali Canon, and the commentary to this discourse doesn't identify them. The Dark Gotamakas may be the cobra family.

SN 22:122 Sīlavant Sutta | Virtuous

https://www.dhammatalks.org/suttas/SN/SN22_122.html

"A virtuous monk, Koṭṭhita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

AN 7:46 Saññā Sutta | Perceptions

https://www.dhammatalks.org/suttas/AN/AN7_46.html

"'The perception of not-self in what is stressful, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the deathless, has the deathless as its final end': Thus was it said, and in reference to this was it said. "Monks, these seven perceptions, when developed & pursued, are of great fruit, of great benefit.

MN 141 Sacca-vibhaṅga Sutta | An Analysis of the Truths

https://www.dhammatalks.org/suttas/MN/MN141.html

The Blessed One said, "Monks, near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: in other words, the declaration, teaching, description ...

Sn 5:2 Tissa-metteyya's Questions

https://www.dhammatalks.org/suttas/KN/StNp/StNp5_2.html

f) Self-identity is the first side, the origination of self-identity the second, and the cessation of self-identity is in between. The issue is then taken to the Buddha, who states that all six interpretations are well-spoken, but the interpretation he had in mind when speaking the poem was the first. On the cessation of contact, see SN 35:117. 2.

Themed collections - dhammatalks.org

https://www.dhammatalks.org/mp3_topical_index.html

Self & Not-Self; Self-Identity View; Karma & Not-self; A Decent Education; The Karma of Self & Not-self; Self Control; Breath Meditation; Breath Meditation; The End of Uncertainty; Stay with the Breath; Analyzing the Breath; Breath by Breath; Guided Meditation; Pain; Pleasure & Pain (April 15, 2005) Pleasure & Pain (Aug. 8, 2005) The Web of ...

Sn 3:12 The Contemplation of Dualities

https://www.dhammatalks.org/suttas/KN/StNp/StNp3_12.html

supposing not-self to be self. Entrenched in name-&-form, they suppose that 'This is true.' In whatever terms they suppose it. it turns into something other than that, 10. and that's what's false about it: Changing, it's deceptive by nature. Undeceptive by nature. is unbinding 11: That the noble ones know. as true. They, through ...

MN 137 Saḷāyatana-vibhaṅga Sutta | An Analysis of the Six ...

https://www.dhammatalks.org/suttas/MN/MN137.html

"But steered by the Tathāgata—worthy & rightly self-awakened—the person to be tamed fans out in eight directions. "Possessed of form, he/she sees forms. This is the first direction. "Not percipient of form internally, he/she sees forms externally. This is the second direction. "He/she is intent only on the beautiful.

PDF First Things First

https://www.dhammatalks.org/Archive/Writings/Ebooks/FirstThingsFirst_200826.pdf

the fact that "self" and "world" go together. In his analysis, suffering arises in the process of becoming (bhava), which means the act of taking on a sense of self in a particular world of experience. This becoming comes from craving. When we cling to a craving, we create a sense of self, both the self-as-consumer who, we hope, will

www.dhammatalks.org

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Self-awakened One is endowed with noble silence2 straightaway. As a mountain of rock is unmoving, firmly established, so a monk, with the ending of delusion, like a mountain, doesn't quake. To a person without blemish, in constant quest of what's pure, a hair-tip of evil

www.dhammatalks.org

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However, the self-views that the Buddha found among his contemporaries—including the brahmans—encompassed self-views of all kinds, universal as well as individual, finite as well as infinite. "To what extent, Ānanda, does one delineate when delineating a self? Either delineating a self possessed of form & finite, one delineates that ...

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Anatta-lakkhaṇa Sutta The Discourse on the Not-self ...

https://www.dhammatalks.org/books/ChantingGuide/Section0021.html

Anatta-lakkhaṇa Sutta The Discourse on the Not-self Characteristic [Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.. I have heard that on one occasion the Blessed One was staying near Varanasi in the Game Refuge at Isipatana.

A Healthy Sense of Self | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0008.html

The self strategy that the Buddha recommends using along the path derives from the question at the basis of discernment: "What, when I do it, will lead to my long-term welfare and happiness?" This question contains two ideas of self. The first is the idea of the self as agent, the producer of happiness; the second is the idea of the self as ...

AN 3:40 Ādhipateyya Sutta | Governing Principles

https://www.dhammatalks.org/suttas/AN/AN3_40.html

The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle. "And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: 'It is not for the sake of robes that I have gone ...

1 | Two Truths? | The Mirror of Insight

https://www.dhammatalks.org/books/Mirror_ofInsight/Section0005.html

The not-self teaching was part of his strategy for bringing that dispassion about (MN 109; AN 6:104). [For more on these points, see "The Not-self Strategy" and "The Limits of Description."] Similarly, the Buddha never said that beings don't exist. When asked to define what a being is, he didn't say that, on the ultimate level ...

SN 22:89 Khemaka Sutta | About Khemaka

https://www.dhammatalks.org/suttas/SN/SN22_89.html

"Friend, concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self ...

MN 108 Gopaka Moggallāna Sutta | Moggallāna the Guardsman

https://www.dhammatalks.org/suttas/MN/MN108.html

There isn't any one monk endowed in each & every way with the qualities with which the Blessed One—worthy & rightly self-awakened—was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path ...

MN 52 Aṭṭhakanāgara Sutta | To the Man from Aṭṭhakanagara

https://www.dhammatalks.org/suttas/MN/MN52.html

"This, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke ...

A Culture of Self Reliance | Gather 'Round the Breath

https://www.dhammatalks.org/books/GatherRound/Section0067.html

The more self-reliant you are in terms of being able to make do with whatever food, clothing, and shelter come your way, the less you're worried about how people think about you, how you look in the eyes of others. That way, you're free to focus more of your attention on developing your inner refuge. The freedom that comes from contentment ...

Khp 8 Nidhi Kaṇḍa — The Reserve Fund

https://www.dhammatalks.org/suttas/KN/Khp/khp8.html

restraint, & self-control, with regard to a shrine, the Saṅgha, a fine individual, guests, mother, father, or elder sibling: That's a well-stored fund. It can't be wrested away. It follows you along. When, having left this world, for wherever you must go, you take it with you. This fund is not held in common with others, & cannot be ...

Saṁyutta Nikāya | suttas on dhammatalks.org

https://www.dhammatalks.org/suttas/SN/index_SN.html

SN 22:59 Pañca Sutta | The Five (Brethren) — This discourse is also known as the Anatta-lakkhaṇa Sutta, the Discourse on the Not-self Characteristic, although this title is not found in the Canon. According to Mv I, this was the first of the Buddha's discourses during which his listeners became arahants.

Not-self for Transcendent Happiness | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0011.html

There's no need for the strategy of self to create this happiness, and no need for a sense of self to consume or experience it. Where you don't draw a line to define self, there's no line to define not-self. Where there's no clinging, there's no need for the strategy of not-self. So strategies of self or not-self are all put aside.

SN 41:3 Isidatta Sutta | About Isidatta

https://www.dhammatalks.org/suttas/SN/SN41_3.html

He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view comes into being."

AN 7:80 Satthusāsana Sutta | The Teacher's Instruction

https://www.dhammatalks.org/suttas/AN/AN7_80.html

"As for the qualities of which you may know, 'These qualities lead to utter disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

SN 22:93 Nadī Sutta | The River

https://www.dhammatalks.org/suttas/SN/SN22_93.html

The River Nadī Sutta (SN 22:93) Near Sāvatthī. There the Blessed One said, "Monks, suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it, and—holding on to both banks—kāsa grasses, kusa grasses, reeds, vīraṇā grasses, & trees were growing.

Sn 3:4 Sundarika Bhāradvāja

https://www.dhammatalks.org/suttas/KN/StNp/StNp3_4.html

the well-tamed self. is the fire of a man. The Dhamma is a lake. whose ford is virtue —limpid, praised by the good. to the good— where attainers-of-knowledge, having bathed. cross, dry-limbed, to the further shore. Truth, Dhamma, restraint, the holy life, attainment of Brahmā dependent on the middle: Pay homage to those who've become ...

SN 41:7 Godatta Sutta | To Godatta (On Awareness-release)

https://www.dhammatalks.org/suttas/SN/SN41_7.html

There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.' 1 This is called the emptiness awareness-release.

First Things First

https://www.dhammatalks.org/books/uncollected/FirstThingsFirst.html

It's not-self: in other words, not worth claiming as self. In this way, the perception of not-self isn't a metaphysical assertion. It's a value judgment, that the effort to define yourself around the act of feeding on those things simply isn't worth it.

AN 9:1 Sambodhi Sutta | Self-awakening

https://www.dhammatalks.org/suttas/AN/AN9_1.html

This is the fourth prerequisite for the development of the wings to self-awakening. "'And further, he is discerning, endowed with the discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'

PDF 151001 Not-self in Context - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations8/151001_Not-self_in_Context.pdf

Not-self in Context October 1, 2015 One of our problems as Westerners coming to Buddhism is that we tend to want to jump to the high-level teachings right away, before we're ready for them. Ajaan Lee for instance, warns against jumping to the issues of inconstancy, stress and not-self before you're ready for them.

SN 12:15 Kaccānagotta Sutta | To Kaccāna Gotta

https://www.dhammatalks.org/suttas/SN/SN12_15.html

Theravada Buddhist Sutta from the Pāli Canon. To Kaccāna Gotta Kaccānagotta Sutta (SN 12:15) This sutta discusses a level of right view that apparently lies beyond the four noble truths, and applies to the point in the practice where the path has been fully developed, has done its work, and now has to be abandoned.

SN 44:8 Vacchagotta Sutta | With Vacchagotta

https://www.dhammatalks.org/suttas/SN/SN44_8.html

"But the Tathāgata, worthy & rightly self-awakened, doesn't assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. "He doesn't assume feeling to be the self… "He doesn't assume perception to be the self… "He doesn't assume fabrications to be the self…

SN 22:1 Nakulapitar Sutta | To Nakulapitar

https://www.dhammatalks.org/suttas/SN/SN22_1.html

"There is the case where an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—assumes form to be the self, or the self as possessing form, or form as in the self, or the self ...

The Not-self Strategy | Noble & True

https://www.dhammatalks.org/books/Noble&True/Section0010.html

The Not-self Strategy. As the Buddha once said, the teaching he most frequently gave to his students was this: All fabrications are inconstant; all phenomena are not-self (anattā) ().Many people have interpreted this second statement as meaning that there is no self.

Sn 4:14 Quickly

https://www.dhammatalks.org/suttas/KN/StNp/StNp4_14.html

The Thai edition of Sn 4:14 reads, n'atthi attā kuto nirattaṁ vā: "There is no self, so how what's rejected?" This last reading makes no sense; the Burmese and Sri Lankan readings depend on the notion that nirattā is an actual word, although it appears nowhere in the Canon except in two other verses of the Aṭṭhaka Vagga, where ...

MN 35 Cūḷa Saccaka Sutta | The Shorter Discourse to Saccaka

https://www.dhammatalks.org/suttas/MN/MN35.html

An individual with feeling as self… with perception as self… with fabrications as self… with consciousness as self, taking a stance on consciousness, produces merit or demerit." "Then, Aggivessana, are you saying, 'Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self'?"

Morning Chanting | A Chanting Guide

https://www.dhammatalks.org/books/ChantingGuide/Section0004.html

Idha tathāgato loke uppanno arahaṁ sammā-sambuddho,. Here, One attained to the Truth, Worthy & Rightly Self-awakened, has appeared in the world, Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.. and Dhamma is explained, leading out (of saṁsāra), calming, tending toward total unbinding, going to self-awakening, declared by one who has gone the good way.

AN 7:63 Nagara Sutta | The Fortress

https://www.dhammatalks.org/suttas/AN/AN7_63.html

The Fortress Nagara Sutta (AN 7:63) "Monks, when a royal frontier fortress is well provided with the seven requisites of a fortress, and can obtain at will—without difficulty, without trouble—the four types of food, then it is said to be a royal frontier fortress that can't be undone by external foes or duplicitous allies.

SN 22:83 Ānanda Sutta | Ānanda

https://www.dhammatalks.org/suttas/SN/SN22_83.html

This is my self. This is what I am"?' "'No, friend.' "'Thus, friend Ānanda, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: "This is not mine. This is not my self.

Part I : Looking Inward | An Unentangled Knowing: The ...

https://www.dhammatalks.org/books/UnentangledKnowing/Section0005.html

Your sense of self really likes it, because acting in line with defilement like that gives it real satisfaction. As a consequence, it keeps filling itself with the vices that run counter to the precepts, falling into hell in this very lifetime without realizing it. So take a good look at the violence the defilements do to you, to see whether ...

Talking about Nirvana

https://www.dhammatalks.org/books/uncollected/NibbanaDescription.html

As for the assumption that there is no self, MN 109 shows that if you assume that there is no self, there is no agent responsible for actions, and no one to be affected by actions. This would entirely vitiate the teaching on kamma, which is essential to undertaking the path to the end of suffering ( SN 35:145 ).

Realization | Awareness Itself

https://www.dhammatalks.org/books/AwarenessItself/Section0016.html

Its identity-views — seeing these things as the self — will fall away. This is the way to freedom. The moment this transcendent discernment arises, you'll be free. You'll be able to disentangle yourself from all the conventional truths of the world that say, 'person', 'self', 'man', 'woman', 'us', 'them', and so on.

The Awakening | Noble Warrior : A Life of the Buddha

https://www.dhammatalks.org/books/NobleWarrior/Section0008.html

The Blessed Kassapa, worthy & rightly self-awakened lived in dependence on Vebhaḷiga. Right here was the monastery of the Blessed Kassapa, worthy & rightly self-awakened. Sitting right here, the Blessed Kassapa, worthy & rightly self-awakened, exhorted the Saṅgha of monks.

PDF A Soiled, Oily Rag

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and not-self, because the problem lies with that part of the mind." In other words, just seeing those things in terms of those three perceptions is not enough. We have to use those perceptions within the larger context for the practice, which is the four noble truths. Turn around and look at what it is that wants to

Deconstruction | A Burden off the Mind : A Study Guide

https://www.dhammatalks.org/books/BurdenOffMind/Section0008.html

"I teach the Dhamma for the abandoning of the gross acquisition of a self… the mind-made acquisition of a self… the formless acquisition of a self such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment ...

SN 12:18 Timbarukkha Sutta | To Timbarukkha

https://www.dhammatalks.org/suttas/SN/SN12_18.html

"Timbarukkha, I don't say that—with the feeling being the same as the one who feels, existing from the beginning—pleasure & pain are self-made. 1 And I don't say that—with feeling being one thing and the one who feels another, existing as the one struck by the feeling—pleasure & pain are other-made. Avoiding these two extremes ...

PDF 141120 Loving Yourself Wisely - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations10/141120_Loving_Yourself_Wisely_.pdf

of self-esteem. This is why the Buddha places generosity right at the beginning of the path. You find happiness in helping others either with material goods or with your time, your energy, your knowledge, or your forgiveness. When you're able to be generous in these ways, a sense of self-esteem comes from that, that you're

MN 36 Mahā Saccaka Sutta | The Longer Discourse to Saccaka

https://www.dhammatalks.org/suttas/MN/MN36.html

Before my self-awakening, when I was still just an unawakened bodhisatta, the thought occurred to me: 'Household life is confining, a dusty path. Life gone forth is the open air. It isn't easy, living in a home, to practice the holy life totally perfect, totally pure, a polished shell.

MN 11 Cūḷasīhanāda Sutta | The Shorter Lion's Roar Discourse

https://www.dhammatalks.org/suttas/MN/MN11.html

The role played by the concept of self in these views of becoming and non-becoming leads to the second point—the importance of comprehending doctrine-of-self clinging—as does the Buddha's statement in this sutta that a person who has escaped from views of becoming and non-becoming has to be someone who is without clinging.

DN 21 Sakka-pañha Sutta | Sakka's Questions (Excerpt)

https://www.dhammatalks.org/suttas/DN/DN21.html

The tendency of the mind to proliferate issues from the sense of "I am the thinker." This term can also be translated as self-reflexive thinking, reification, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict.

Dhamma | Refuge: An Introduction to the Buddha, Dhamma ...

https://www.dhammatalks.org/books/Refuge/Section0009.html

In fact, the one place where the Buddha was asked point-blank whether or not there was a self, he refused to answer. When later asked why, he said that to hold either that there is a self or that there is no self is to fall into extreme forms of wrong view that make the path of Buddhist practice impossible. Thus the question should be put aside.

SN 3:5 Atta-rakkhita Sutta | Self-protected

https://www.dhammatalks.org/suttas/SN/SN3_5.html

Self-protected Atta-rakkhita Sutta (SN 3:5) Near Sāvatthī. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Who have themselves protected, and who leave themselves unprotected?'

Preface | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0004.html

Selves & Not-self: The Buddhist Teaching on Anattā. Preface. In May of this year, members of Le Refuge, a Buddhist group located in Eguilles, near Aix-en-Provence, invited me to lead a ten-day retreat on the topics of breath meditation and anattā, or not-self.The retreat provided me with the rare opportunity to gather my thoughts on the topic of not-self under one framework.

MN 49 Brahma-nimantanika Sutta | The Brahmā Invitation

https://www.dhammatalks.org/suttas/MN/MN49.html

The Brahmā Invitation Brahma-nimantanika Sutta (MN 49) Introduction. In this sutta, the Buddha faces two antagonists: Baka, a Brahmā who believes that his Brahmā-attainment is the highest attainment there is; and Māra, who wants (1) to keep Baka under his power by allowing Baka to maintain his deluded opinion, and (2) to prevent the Buddha from sharing his awakened knowledge with others.

Inconstancy | Fistful of Sand & The Light of Discernment

https://www.dhammatalks.org/books/FistfulOfSand/Section0008.html

To summarize: the three characteristics of inconstancy, stress, and not-self exist only in the mind with defilements. When the mind has the discernment to kill off the defilements for good, there's nothing inconstant, stressful, or not-self within it. That's why it's empty.

A Framework for the Frame | On the Path : an Anthology on ...

https://www.dhammatalks.org/books/OnThePath/Section0006.html

This self-reflexive nature of right view is one of its distinctive qualities, and has important practical consequences that will become clear in the course of this book. All correct descriptions of the path are instances of right view, and to convey them correctly is an exercise in right speech, another factor of the path.

PDF 190705 A Good Place to Not-Self - Ṭhānissaro Bhikkhu

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A Good Place to Not-Self July 5, 2019 There's that contrast in the chants we repeat in the evening before we meditate. There's the chant on aging, illness, death, and separation. Then there's the chant that says, "May I be happy." In the context of aging, illness, and death, that wish for happiness seems a little hopeless, but it's not.

PDF 190106 Not-self as a Raft - Ṭhānissaro Bhikkhu

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Not-self as a Raft January 6, 2019 A couple of years back, I was looking at some short introductions to Buddhism and I was struck by a pattern that was common to many of them. They start out by saying that Buddhism is a religion of self-reliance. You don't rely on a god. You

Questions of Skill | The Karma of Questions

https://www.dhammatalks.org/books/KarmaOfQuestions/Section0006.html

In the light of these questions, the teaching seems to be a no-self teaching, saying either an unqualified No: There is no self; or a qualified No: no separate self. But the one time the Buddha was asked point-blank if there is a self, he refused to answer, on the grounds that either a Yes or a No to the question would lead to extreme forms of ...

www.dhammatalks.org

https://www.dhammatalks.org/Archive/Writings/Ebooks/noble&true200826.epub

One version of this resolution states that there is a self on the conventional level of truth, but no self on the ultimate level. An alternate version of the resolution, however, switches the levels around: The conventional self does not exist, whereas a higher level of self on the ultimate level of truth does. And so the impasse remains.

www.dhammatalks.org

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As for the concept of not-self, the Buddha would advise using it whenever unskillful attachment to things or patterns of behavior got in the way of your happiness. In effect, he would have you drop unhealthy and unskillful ways of self-identification in favor of ways that were more skillful and refined.

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Dhammapada | suttas on dhammatalks.org

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suttas; audio. evening talks. 2020; archive; short morning talks. 2020; archive; lectures; guided meditations

Self View & Conceit | Meditations9

https://www.dhammatalks.org/books/Meditations9/Section0049.html

And then there's the self as a consumer: There's the passage where the Buddha talks about the self as a governing principle. He's got three governing principles for ways to think when you're feeling tempted to leave the path. One is the world as a governing principle: realizing that there are beings in the world who can read your mind. ...

Quotation | Selves & Not-self

https://www.dhammatalks.org/books/SelvesNot-self/Section0003.html

Selves & Not-self: The Buddhist Teaching on Anattā. "Whatever is not yours, let go of it. Your letting go of it will be for your long-term welfare & happiness." —MN 22

Glossary | suttas on dhammatalks.org

https://www.dhammatalks.org/suttas/glossary.html

The ten fetters binding the mind to repeated birth and death are self-identity views, uncertainty, grasping at precepts and practices, sensual passion, irritation, passion for form, passion for formlessness, conceit, restlessness, and ignorance. The first three fetters are abandoned at the first level of Awakening, called stream-entry; the next ...

The Essence of the Dhamma | Beyond All Directions

https://www.dhammatalks.org/books/BeyondAllDirections/Section0011.html

The primary example is our sense of self. Most people have a sense that there's something substantial inside them that constitutes their true self. But this sense, the Buddha shows, is nothing more than a fabrication. It's the result of clinging to physical objects, such as the body, or to mental activities—feelings, perceptions, thought ...

DN 16 Mahā Parinibbāna Sutta | The Great Total Unbinding ...

https://www.dhammatalks.org/suttas/DN/DN16.html

The Great Total Unbinding Discourse Mahā Parinibbāna Sutta (DN 16) Introduction. Nibbāna originally was the Pali word for the extinguishing of a fire.The Buddha employed it as one of the names of the goal he taught, in light of the way in which the processes of fire were viewed at his time: A burning fire was seen as clinging to its fuel in a state of hot agitation.

Aṅguttara Nikāya | suttas on dhammatalks.org

https://www.dhammatalks.org/suttas/AN/index_AN.html

AN 3:40 Ādhipateyya Sutta | Governing Principles — How to use thoughts of self, the world, and the Dhamma as motivating factors to stick with the path. AN 3:47 Saṅkhata Sutta (AN 3:47-48) | Fabricated — The defining characteristics of what's fabricated and what's unfabricated.

AN 6:104 Anodhi Sutta | Without Exception (3)

https://www.dhammatalks.org/suttas/AN/AN6_104.html

Theravada Buddhist Sutta from the Pāli Canon. Without Exception (3) Anodhi Sutta (AN 6:104) "In seeing six rewards, it's enough for a monk to establish the perception of not-self with regard to all phenomena without exception.

AN 8:30 Anuruddha Sutta | To Anuruddha - dhammatalks.org

https://www.dhammatalks.org/suttas/AN/AN8_30.html

Note. 1. "Objectification" is a translation of papañca. Although in some circles papañca has come to mean a proliferation of thinking, in the Canon it refers not to the amount of thinking, but to a type of thinking marked by the classifications and perceptions it uses. As Sn 4:14 points out, the root of these classifications and perceptions is the thought, "I am the thinker."

Right Effort | On the Path : an Anthology on the Noble ...

https://www.dhammatalks.org/books/OnThePath/Section0012.html

Enlightened self-interest—and compassion for yourself—are also used in the example in AN 3:40 where you take the self as your governing principle: In other words, you originally took on the path for the sake of ending your suffering, so you would not be showing compassion to yourself if you abandoned it.

SN 22:55 Udāna Sutta | Exclamation

https://www.dhammatalks.org/suttas/SN/SN22_55.html

"There is the case, monk, where an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—assumes form to be the self, or the self as possessing form, or form as in the self, or ...

Mental Phenomena as a Theme of Meditation | The Craft of ...

https://www.dhammatalks.org/books/CraftHeart/Section0021.html

Mental Phenomena as a Theme of Meditation. Anything not visible to the eye but experienced as a sensation of the mind is termed non-physical (arūpa). To use these sensations as a basis for tranquility meditation, we must first divide them into types, i.e., vedanā—the experiencing of feelings or moods, likes and dislikes; saññā—labels, names, mental allusions; saṅkhāra—mental ...

Teaching by Example | Beyond Coping: A Study Guide on ...

https://www.dhammatalks.org/books/BeyondCoping/Section0008.html

"Then you should train yourselves: 'We will be endowed with verified conﬁdence in the Buddha: "Indeed, the Blessed One [the Buddha] is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the cosmos, unexcelled as a trainer for those people ﬁt to be tamed, the Teacher of divine & human ...

AN 4:49 Vipallāsa Sutta | Perversions

https://www.dhammatalks.org/suttas/AN/AN4_49.html

self in what's not-self, attractiveness in the unattractive, beings, destroyed by wrong-view, go mad, out of their minds. Bound to Māra's yoke, from the yoke they find no rest. Beings go on to the wandering-on, leading to birth & death.

SN 22:100 Gaddūla Sutta | The Leash (2)

https://www.dhammatalks.org/suttas/SN/SN22_100.html

This is my self. This is what I am'?" "No, lord." "Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

The Buddha's Teachings - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/books/BuddhasTeachings/Section0003.html

Instead, "not-self" is a value judgment, saying simply that the object you perceive as not-self isn't worth claiming as "me," "my self," or "what I am," because such a claim automatically entails suffering. This perception helps to undercut any desire you might have to fasten on to any of the aggregates through any of the four ...

Heedfulness | Beyond Coping: A Study Guide on Aging ...

https://www.dhammatalks.org/books/BeyondCoping/Section0006.html

There is the case where a disciple of the noble ones who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, doesn't assume form to be self, or self as possessing form, or form as in self, or self as in form.

The Limits of Control | Meditations6

https://www.dhammatalks.org/books/Meditations6/Section0044.html

He also said that the idea that you are one with the world, or you're one with the cosmos, is the most ridiculous self-view there is. After all, if you are one with something, or it really is you, you should be able to control it, get it to do what you want. All you have to do is think, and there it goes: It changes in line with the thought.

SN 6:2 Gārava Sutta | Reverence

https://www.dhammatalks.org/suttas/SN/SN6_2.html

Theravada Buddhist Sutta from the Pāli Canon. Reverence Gārava Sutta (SN 6:2) I have heard that on one occasion, when the Blessed One was newly self-awakened, he was staying near Uruvelā on the bank of the Nerañjarā River, at the foot of the Goatherd's Banyan Tree.

Sekhiya | The Buddhist Monastic Code, Volumes I & II

https://www.dhammatalks.org/vinaya/bmc/Section0026.html

Special treats, though, may be passed over—either as a form of self-denial or to save them for the end of the meal. Also, there is no offense in picking here and there when taking food from one's bowl to give to another person (§). 34.

2 : An Ancient Controversy | The Truth of Rebirth

https://www.dhammatalks.org/books/TruthOfRebirth/Section0005.html

Three of them defined the self as a body: either the physical body composed of the four material elements, a divine physical body, or an astral body. The view espoused by Ajita Kesakambalin and Prince Pāyāsi would fall under the first of the three. Four other annihilationist views, however, defined the self as formless: experiencing the ...

II. The Seven Sets | The Wings to Awakening

https://www.dhammatalks.org/books/Wings/Section0010.html

In this way, a healthy sense of self-worth is a necessary precondition for a stable mind . In addition, the practice of virtue forces one to develop a number of the "concentration" factors in the sets themselves, on a preliminary level of skill, thus making them strong and ﬁt for formal concentration practice.

AN 6:61 Parāyana Sutta | The Further Shore

https://www.dhammatalks.org/suttas/AN/AN6_61.html

When this was said, another monk said to the elder monks, "Self-identification, friends, is the first side, the origination of self-identification the second side, and the cessation of self-identification is in between. Craving is the seamstress—for craving stitches one to the production of this or that very becoming.

Five Piles of Bricks | The Karma of Questions

https://www.dhammatalks.org/books/KarmaOfQuestions/Section0013.html

The various ways of fostering dispassion are also khandhas, khandhas of perception. A standard list includes the following: the perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks (the diseases to which the body is subject), the perception of abandoning, the perception of distaste for every world, the perception of the ...

A Heart Released | A Heart Released: The Teachings of Phra ...

https://www.dhammatalks.org/books/HeartReleased/Section0004.html

A Heart Released § 1. Practice is what keeps the true Dhamma pure. The Lord Buddha taught that his Dhamma, when placed in the heart of an ordinary run-of-the-mill person, is bound to be thoroughly corrupted (saddhamma-paṭirūpa); but if placed in the heart of a Noble One, it is bound to be genuinely pure and authentic, something that at the same time can neither be effaced nor obscured.

AN 8:103 Yasa Sutta | Honor

https://www.dhammatalks.org/suttas/AN/AN8_103.html

And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.

SN 22:86 Anurādha Sutta | To Anurādha

https://www.dhammatalks.org/suttas/SN/SN22_86.html

This is my self. This is what I am'?" "No, lord." "Thus, Anurādha, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

AN 4:165 Khama Sutta | Tolerant (2)

https://www.dhammatalks.org/suttas/AN/AN4_165.html

"This is called self-controlled practice. "And which is even practice? There is the case where a monk doesn't acquiesce to an arisen thought of sensuality. He abandons it, destroys it, dispels it, wipes it out of existence. "He doesn't acquiesce to an arisen thought of ill will.…

Exercises for Insight Meditation | The Craft of the Heart

https://www.dhammatalks.org/books/CraftHeart/Section0031.html

Exercises for Insight Meditation. These are techniques for giving rise to knowledge and insight, via the mind, into the natural workings of physical and mental phenomena, as expressed in terms of the five aggregates, seeing them as naturally occurring conditions—inherently inconstant, stressful, and not-self—these three characteristics being the focal point of insight meditation.

After the Awakening | Noble Warrior : A Life of the Buddha

https://www.dhammatalks.org/books/NobleWarrior/Section0009.html

it calls disease a 'self.' By whatever means it supposes [anything], it becomes otherwise than that. 43. Becoming otherwise, the cosmos is. attached to becoming, afflicted by becoming, and yet delights. in that very becoming. Where there's delight, there is fear. What one fears. is stressful. This holy life is lived. for the abandoning of ...

The Core of Experience | Meditations9

https://www.dhammatalks.org/books/Meditations9/Section0048.html

The anatta teaching, in this interpretation, is not a not-self teaching; it's a no-self teaching. It answers the question of what you are, saying that what you are has no core. You're like a karmic fuzz ball. All the fuzz that's picked up as the fuzz ball moves across the floor under the force of the wind is held together only by static ...

Encouraging Perceptions | Meditations6

https://www.dhammatalks.org/books/Meditations6/Section0019.html

Each desire has its own set of selves, the self that's going to gain the desired pleasure and then the self that can manage things to produce that pleasure. Now, in many areas of life, we may not have many skills, in which case that second kind of self may be pretty underdeveloped.

PDF Close to What You Know - Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/ePublish_talks_3/061016_Close_to_What_You_Know.pdf

before the horse, assuming that this teaching on not-self, which is an interpretation, is the primary teaching. We forget that the primary teaching is the fact of action and result, skillful and unskillful. If you take that as your context, then the issue of self becomes a question of: What kind of activity is self?

Advice | Beyond Coping: A Study Guide on Aging, Illness ...

https://www.dhammatalks.org/books/BeyondCoping/Section0007.html

There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—reﬂects thus: 'The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, aromas are not-self; the tongue is not-self, ﬂavors are not-self; the body is not-self, ﬂavors are not ...

The Roots of Buddhist Romanticism | Purity of Heart

https://www.dhammatalks.org/books/PurityOfHeart/Section0009.html

The Dharma, however, teaches that the essence of suffering is clinging, and that the most basic form of clinging is self-identification, regardless of whether one's sense of self is finite or infinite, fluid or static, unitary or not. The successful spiritual cure. Romantic/humanistic psychology maintains that a total, final cure is unattainable.

AN 3:137 Dhamma-niyāma Sutta | The Orderliness of the Dhamma

https://www.dhammatalks.org/suttas/AN/AN3_137.html

If the former definition applies here, unbinding would be not-self. If the latter, the word phenomenon (as more inclusive than fabrication) would apply to the non-returner's experience of the deathless (see AN 9:36). The arahant's experience of unbinding would be neither self nor not-self, as it lies beyond all designations (see DN 15).

PDF 200620 Cleaning Out the Stables

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations11/200620_Cleaning_Out_the_Stables.pdf

the self of your family life, the self of whatever other social identities you've taken on. In some cases, they're skillful; in some cases, they're not. But as the Buddha said, all of these states of becoming involve suffering. This is the process we have to overcome. And this is one of the reasons he

Appendix 3: Eternalism & Annihilationism | Skill in ...

https://www.dhammatalks.org/books/SkillInQuestions/Section0017.html

"'The self & the cosmos are barren, stable as a mountain-peak, standing firm like a pillar. And even though beings roam, wander, fall [die], & reappear, there is just that which will be like that as long as eternity.'"DN 1

The Demons of Defilement | Inner Strength & Parting Gifts ...

https://www.dhammatalks.org/books/InnerStrength/Section0024.html

In the future he'll gain Awakening as a fully self-awakened Buddha. So he benefited and the Buddha benefited. This is the nature of people with discernment: They can take bad things and turn them into good. As for us, we still lie under the sway of Māras of various kinds. These intimidating Māras are called Kilesa-Māras, the demons of ...

The Healing Power of the Precepts | Noble Strategy

https://www.dhammatalks.org/books/NobleStrategy/Section0007.html

Healthy self-esteem comes from living up to a set of standards that are practical, clear-cut, humane, and worthy of respect. The five precepts are formulated in such a way that they provide just such a set of standards.

Dhp VIII : Thousands

https://www.dhammatalks.org/suttas/KN/Dhp/Ch08.html

self-cultivated. Better than a hundred years of sacrifices. would that act of homage be. You could, for a hundred years, live in a forest. tending a fire, or. pay a single moment's homage. to one person, self-cultivated. Better than a hundred years of sacrifices.

Taking the Eight Precepts | A Chanting Guide

https://www.dhammatalks.org/books/ChantingGuide/Section0065.html

the Rightly Self-awakened One. The monk then recites the following passages line by line, with the lay people reciting line by line after him. Buddhaṁ saraṇaṁ gac chā mi.

MN 87 Piyajātika Sutta | From One Who Is Dear

https://www.dhammatalks.org/suttas/MN/MN87.html

"Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy & rightly self-awakened—said, 'Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'" "It's amazing, Mallikā.

Beyond Right & Wrong | Inner Strength & Parting Gifts ...

https://www.dhammatalks.org/books/InnerStrength/Section0019.html

The resolve to do harm is a heavy form of self-harm. At the very least, it uses up our time and destroys our opportunity to do good. We have to wipe it out with the resolve not to do harm—or in other words, with concentration.

SN 22:84 Tissa Sutta | Tissa

https://www.dhammatalks.org/suttas/SN/SN22_84.html

The man skilled in the path stands for the Tathāgata, worthy & rightly self-awakened. The fork in the road stands for uncertainty. The left fork stands for the eightfold wrong path—i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.

The Noble Search | Noble Warrior : A Life of the Buddha

https://www.dhammatalks.org/books/NobleWarrior/Section0007.html

Before my self-awakening, when I was still just an unawakened bodhisatta, the thought occurred to me: 'Home life is confining, a dusty path. Life gone forth is the open air. It isn't easy, living in a home, to live the holy life totally perfect, totally pure, a polished shell.

Q&A | The Five Faculties : Putting Wisdom in Charge of the ...

https://www.dhammatalks.org/books/Five_Faculties/Section0029.html

There's a self on the relative level, but no self on the absolute. And we find this in all the schools of Buddhism. So that's where the distinction comes from: It comes from trying to answer a question that the Buddha said not to answer, in a context that the Buddha said to avoid.

Worlds & Their Cessation : The Buddha's Strategic View of ...

https://www.dhammatalks.org/books/uncollected/Worlds.html

This is the same pattern the Buddha adopts with regard to views about the self: Awakening lies beyond all views of the self, but it requires adopting, provisionally, a sense of your self as responsible and competent to follow the path.

Experimental Intelligence | Meditations4

https://www.dhammatalks.org/books/Meditations4/Section0041.html

The phrase "three characteristics" doesn't appear in his teachings. That was something added later in the commentaries. He taught these three themes — inconstancy, stress, not-self — as perceptions and contemplations, as labels you apply to things, and aspects you look for in your experience of things.

PDF Manteniendo presente la respiración

https://www.dhammatalks.org/Archive/español/manten_presente_la_resp_v131102.pdf

En inglés, "not-self" ayuda a transmitir la función original de anatta como una contemplación con el fin de desarraigar el apego a las cosas y a los procesos mentales. Por desgracia esta sutil alteración de "no-self" a "not-self" no parece posible en español, y todas las demás consideraciones presentan importantes desventajas.