DIRECTORY ANATTALAKKHANA-SUTTA AND ECONOMIC SAMYKTAGAMASUTRA.

Self is a key concept of Buddhism and is also one of the most elusive concepts. Buddha did not advocate nor participate in debate about the metaphysical problem, but immediately after the first lecture as the core for the entire Dharma is the Four Noble Truths, he did not hesitate at all when raised the concept of Anatta.

Indeed, at that time in addition to the first year the student has listened to lectures on the Four Noble Truths, no one knows what the Buddha's Dharma. In the religious context of the time most people believe in something permanent and unchanging soul ( Jiva, atman ) exists within each individual and a kind of soul or the Supreme Self ( Paramatman, Brahma, etc.) outside of human identity and belong somewhere in the universe.

For the Buddha, all phenomena are constantly formed, without any exception, so they do not contain any fixed or unchanging entity. Buddha accepted an ego as an illusion created by the mind, so that I only have value in terms of the convention. He explained that the capture of an ego or self is the only way to assimilate the structure of (the five aggregates) temporarily create an instance, as a "me" sustainability to cling to it. Attachment that is the cause of bringing suffering and tied us in samsara.

Buddha preached about self in a lot of different texts. But boiled down, there are two ways of teaching: The first is breaking the false idea that "what I am", "I am he", "it is the crossroads of I" ... , the second is to reject the idea that a structure or a multi-master structure is the Self. For first teaching the Buddha link-self with the concept of the fifth human structure of a fish called the five aggregates; preached the second way, the Germany Buddhist selflessness link with the concept of ten two bonds called decimal binary causal connection.

A general way, when you want to learn a certain concept, you should place it in the context of the whole of Dharma, there is a way to help us see more precisely the position and the role of concepts contact other concepts in teaching how. Furthermore a sweeping will help us get all the concepts of Dharma in a more coherent way, and when already familiar with the military, the understanding will become more direct, not to each resort to reasoning and analysis. Indeed a discrete understanding can bring confusion, superficial or forced.

Here are two short texts record the Buddha's teachings represented two discourses on here.

I-Directory Anattalakkhaṇa-sutta
(of Anatta General)

(The English translation below is based on the French by Mohan Wijayaratna from Pali ( Sermons du Bouddha , Cerf, 1988, tr.123-126). originals in the Samyutta / app? Nikaya - Samyutta-Nikaya , ed . PTS, 1888-1902, III, 66-67; Vinayapitaka, ed. PTS, 1879-1883, I, 13-14). The scripture is considered the second scripture after the Four Noble Truths, the Buddha preached his first five disciples Kieu Nhu Tran brothers.

"I heard something like this.

Exalted who once lived in Deer Park (Mrgadava), in the forest Tien Yuen (Isipatana), close to the Ba-la-complaint (Benares) [...]. Exalted who take the words and tell the monks as follows:

" Bhikkhus, form (the body) is not the Self (the usual definition of the self or atman can be understood as 'soul ' ) . If the form is true is that the Self, monks, where it forms suffer illness (self defined as something immutable and permanent, but the body suffered sickness, the body is not the self) , and for the body, it can be said that: "For me, my body [ can only ] like this that can not be like other " (if the body is the self, then it can not changes to become otherwise) . Meanwhile, because the body is not the Self [ so ] body suffered illness (impermanence), and people will not be able to be sure that: " For me, my body [can only] like this that can not be like other " .

"Bhikkhus, sensual is not the Self. If sensory true is that the self, monks, where sensory suffered illness (ie sensory rise to pain , interest or neutral) , and [ as ] for sensual one would have said: "For me, my sensual [ only ] like this that can not as other ". Meanwhile, because sensual is not the Self [ so ] sensory suffer illness and people will not be able to be sure that: "For me, my sensual [ only be ] like this that can not be like other ".

"O monks, is not self aware. If such awareness, monks, are just self awareness did not suffer disease (confusion) , and [as world] for the perception people will be able to tell that : "For me, my perception [only] like this that can not be like others" . Meanwhile, because of the formula is not the Self [so] the suffering illness and awareness of awareness, people will not be able to tell that : "For me, my perception [can only ] like this that can not be like other " .

"Monks, routine is not the Self . If routine, monks, true self, where routine disease suffer everything (ie the stick attachment manifestation of ignorance and error) , and [so] for routine people will be able to tell that: "For me, the routine of my [only] such that can not be like others " . Meanwhile, because the routine is not the Self [so] routine suffered illness, and for routine, people will not be able to What can be said that : "For me, the routine of my [only] like this that can not be like other " .

"This monks, knowledge (consciousness) is not the Self . If true knowledge is that the Self, the monks, the knowledge did not have to suffer the disease (false expression) , and [so] for the knowledge they will be able to tell that: "For me, my knowledge [only] like this that can not be like others " . Meanwhile, because voters formula is not the Self [so] suffered illness and knowledge for the knowledge they will not be able to be sure that: "For me, my knowledge [only] like this which can not be like other " .

- Hey, the monks think? Form permanent or impermanent?

- Buddha, the form is impermanent.

- If a thing is impermanent, what is it suffering or happiness?

- Buddha, what is suffering.

- So, if what is impermanent is suffering, suffering the transformation, for those things we can be sure: "This is mine, this is me, this is what's Fall I "?

- Buddha, definitely not.

- Hey, the monks think? Sensual permanent or impermanent?

- Buddha, the sensory experience is impermanent.

- If a thing is impermanent, what is it suffering or happiness?

- Buddha, what is suffering.

- So, if what is impermanent is suffering, suffering the transformation, for those things we can be sure: "This is mine, this is me, this is what's Fall I "?

- Buddha, definitely not.

- Hey, the monks think? Perception permanent or impermanent?

- Buddha, the perception is impermanent.

- If a thing is impermanent, that is suffering or happiness?

- Buddha, there is suffering .

- So, if what is impermanent is suffering, suffering the transformation, for those things we can be sure: "This is mine, this is me, this is what's Fall I "?

- Buddha, definitely not.

- Hey, the monks think? Routine permanent or impermanent?

- Buddha, routine is impermanent.

- If a thing is impermanent, that is suffering or happiness?

- Buddha, there is suffering.

- So, if what is impermanent is suffering, suffering the transformation, for those things we can be sure: "This is mine, this is me, this is what's Fall I "?

- Buddha, definitely not.

- Hey, the monks think? Knowledge permanent or impermanent?

- Buddha, knowledge is impermanent.

- If a thing is impermanent, that is suffering or happiness?

- Buddha, there is suffering.

- So, if what is impermanent is suffering, suffering the transformation, for those things we can be sure: "This is mine, this is me, this is what's Fall I "?

- Buddha, definitely not.

"In short, the monks, for whatever a body, whether of the past, present or future, of the internal or external, gross or subtle, trivial or fantastic, away or to the side , they must look at them as the infallible wisdom to himself : "That's not me, I is not these things, they are not my Self" .

"In short, the monks, for whatever is sensual, though depending on the past, present or future, of the internal or external, gross or subtle, trivial or fantastic, away or to the side, they must look at them as the infallible wisdom to himself: "That's not me, I is not these things, they are not my Self" .

"In short, the monks, for anything depending on the perception, whether of the past, future or present, internal or external, gross or subtle, trivial or fantastic, away or to the side, they must look at them as the infallible wisdom to himself: "That's not me, I is not these things, they are not my Self" .

"In short, monks, whatever is routine, whether of the past, future or present, internal or external, gross or subtle, trivial or fantastic, away or to the side, they must look at them as the infallible wisdom to himself: "That's not me, I is not these things, they are not my Self".

"In short, monks, whatever is knowledge, whether of the past, future or present, internal or external, gross or subtle, trivial or fantastic, far or in addition, they must look at them as the infallible wisdom to himself: "That's not me, I is not these things, they are not my Self".

"Bhikkhus, if known at all such things by a disciple understanding will no longer cling to the body, not cling to sensual, no longer cling to the perception, not still cling to routine, no longer cling knowledge. Upon removing them, will no longer hungry. When no longer cling to the disciple he will extricate himself from every desire. Having freed from all desires, the student was also realized that: "[a] release is also like that! ", and the student will understand is: "All the reproduction was destroyed, only the virtuous path is pure existence, what's to stop over, no longer anything to save the wait is done, left nothing more to that form " .

Exalted Christ preached as above. Five monks have agreed labor and welcomes his teachings. Moreover, even while they are in a lecture, all the pollutants in the mind has in turn been disinfected. At the time he shows up in this world six A-la-han.

II-Quote in Samyuktagamasutra
(Samyutta Nikaya)

(The English translation below is based on the French by Jean Eracle translated from Chinese ( Paroles du Bouddha, tirees de la primitive tradition , Ed. du Seuil, coll. Sagesse, 1991, p. 142-144). stem radius Tripitaka Japan (Taisho Shinshu daizokyo, the Taisho Issaikyo edition Kanko Kai , Tokyo, 1924-1932, II, 100.195, p. 444c)

"I heard something like this.

Buddha once lived in Rajagaha (Râjagriha), on top of the Vulture Heap (Grdhrakuta) in bamboo garden Ka-lan-momentum (Karanda)

There is a practice Ba-la-subject named Bat-sa (Vasta) navigate to the place where the Buddha was resting. After uttering the Buddha visited [formal politely] sat to one side.

He took the Buddha asked the following:

- "Sir Gotama! All beings have a self?"

Buddha remained silent and did not answer.

Bat-sa asked:

- "Then there is no self?"

Again the Buddha answered nothing.

And Bat-sa free thought like this:

- "I have asked the monk Gotama many times on this topic, but He remained silent and did not know how to answer."

Are then, the servant Ananda-Subscriptions beside the Tathagata to most fans. Ananda-track to hear those words said to the Buddha as follows:

- "Sir is Exalted! Why is Buddha did not answer the question of Vatsa? If Buddha did not answer, he would say:" I asked who the Tathagata, the Tathagata, but who do not know what to answer How are you? ", and so would only make him more confident in his erroneous views and not others?

The Buddha said to Ananda-momentum like this:

"Before that he had raised the question like this:" All phenomena ego? ", And [ask] How not [how] to make him believe in the views his mistakes?

Because there is no ego, [so] if I answered his question, I will go against the principles of the Path.

Why is that?

Because there is no self in all phenomena, so also the ego so that I may answer him? If you do so, I only reinforces his bewilderment ever.

Again, Ānanda-track, if I say that there is a fall, we will fall into the concept of immortality;, and if I say that there is no self, I will fall into the concept of nothingness.

When the Tathagata preached Dharma, the Tathagata dismiss both extremes it and keep on the road in the middle. Because all phenomena are gone, they are not durable, but a continuation, [so] they can not be destroyed.

[Then] they are not durable, [but] can not be destroyed. Nothing more is due to the reason that from the one with the other, because one is born that the other was born;, and because one is not born, but the other is not born.

Therefore, because of ignorance that causation [of business], because the cause of the effect [of deeds] that knowledge, because knowledge should cause the overall body-correct-mind-spirit, since it causes the body-to-mind-spirit which has six facilities [of six function] (including sensory function, and mental function) , the for six basis of reason [of six function] should have the exposure; should contact the cause sensory; since there should sensory cause thirst; for hunger should be no reason to cling; of VAM attachment causes should be formed; a cause should be born; since the cause of the students should be aging and death, and grief, hardships, pain, regret, and a large mass of suffering.

[Therefore] the cause of termination and consequences of termination, [that is] ignorance ended, the effects [of deeds] terminated; causation [of] termination, dot knowledge end; terminate knowledge, whole-body-mind-spirit termination; while whole-body-mind-spirit termination, six basis of [the six functions] of termination; six basis [ of six functions] of termination, termination exposure; exposure ended, sensory terminated; sensory end, the desire to terminate; hunger ended, clinging to terminate ; when the attachment end, the formation of termination; formation ended, the termination; birth ended, aging and death cease including grief, hardships, pain , regret, and a large mass of suffering. "

After Buddha preached these things, the monks are heard are receiving teachings with joy and carry it out together. "END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.13/2/2013.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).