Twenty years after its landmark exploration of "Nirvana: Three Takes," Tricycle: The Buddhist Review has once again delved into a core tenet of Buddhist philosophy, this time focusing on the notoriously complex concept of anatta, or no-self. The journal, which recently concluded its thirty-fifth year of publication, has consistently distinguished itself by presenting diverse perspectives from teachers across various Buddhist traditions. This latest feature, published in the wake of the magazine’s fifteenth anniversary in 2006 and its subsequent growth, seeks to illuminate anatta through the personal and traditional understandings of three prominent figures: American Tibetan nun Bhikshuni Thubten Chodron, Italian-born monastic Ayya Soma, and senior Chan Dharma Drum lineage teacher Rebecca Li.
The concept of anatta, a foundational "mark" of the Buddha’s teachings dating back to ancient India, has historically been a source of deep inquiry and, at times, disagreement. Its initial articulation can be traced to the Anattalakkhana Sutta, which states, "Bhikkhus, form is not-self . . . feeling is not-self . . . ." This teaching challenges the ingrained human tendency to perceive a permanent, independent self. Tricycle‘s approach, mirroring its successful format from twenty years prior, invites these teachers to offer their unique interpretations, highlighting the multifaceted nature of this profound doctrine.
The Foundation of Dependent Arising: Bhikshuni Thubten Chodron’s Perspective
Bhikshuni Thubten Chodron, an American Tibetan nun, anchors her understanding of anatta in the equally intricate concept of dependent arising. This principle, often referred to as "the king of reasonings," is vital for navigating the Middle Way between the extremes of reification (believing in inherent existence) and nihilism (believing in absolute non-existence). Chodron explains that through ultimate analysis, an object, such as a book, cannot be found to possess an inherent, independent essence. When examined closely, one finds only its constituent parts and the label applied to them. This analytical process can lead to the realization of emptiness, or the absence of inherent existence.
However, Chodron cautions against mistaking this realization for nihilism. The experience of everyday life presents a conventionally existent world where objects, like the book, clearly appear and function. The temptation then is to fall into reification, believing this apparent inherent existence to be the ultimate truth. The yogi who has realized emptiness, Chodron elaborates, understands that this appearance of inherent existence is a falsity. The book does not possess a self-nature independent of its causes and conditions—the paper, author, publishing company, its physical parts, and the conceptual mind that labels it.
This understanding aligns with the Buddhist philosophical tradition, particularly the teachings of Nagarjuna, a prominent Mahayana philosopher. Nagarjuna’s verses, quoted by Chodron, emphasize that whatever arises dependently is empty, and this dependent arising is the Middle Way. "There does not exist anything that is not dependently arisen. Therefore there does not exist anything that is not empty." This framework posits that all phenomena, including ourselves, are impermanent and interconnected, lacking a fixed, independent core. Portions of Chodron’s insights are drawn from the collaboratively written book, Realizing the Profound View, with H.H. the Dalai Lama.
Gender, Identity, and the Unconditioned Mind: Ayya Soma’s Interpretation
Ayya Soma, an Italian-born monastic, approaches anatta through the lens of identity, particularly gender, and its relationship to suffering. She warns against the superficial application of ultimate truths to dismiss the reality of relative suffering or to invalidate lived experiences. True understanding, she emphasizes, requires a deep engagement with the self before attempting to transcend it, echoing Dogen’s admonition: "To study Buddhism is to study the self. To study the self is to forget the self."
Ayya Soma draws a compelling parallel from the Soma Sutta in the Samyutta Nikaya, where the monastic Bhikkhuni Soma is confronted by Mara, the personification of temptation and delusion. Mara attempts to undermine her spiritual attainment by asserting that her female biology limits her capacity for insight. Crucially, Bhikkhuni Soma does not deny her gender, engage in a metaphysical debate, or spiritualize it away. Instead, she recognizes the utter irrelevance of such categories to a concentrated and awakened mind. Her response, "What does womanhood matter at all, when the mind is concentrated well, when knowledge flows on steadily, as one sees correctly into Dhamma," highlights the power of discerning the unconditioned mind beyond conventional designations.
Soma argues that gender and other identity markers are dependently arisen and relative, akin to the color of one’s skin or the shape of one’s eyes. They possess no fixed, permanent essence and do not define our ultimate spiritual capacity. Mara’s error, she points out, was attempting to transform a relative biological reality into an absolute spiritual barrier. Therefore, when discussing anatta, Ayya Soma advocates for a nuanced approach that acknowledges relative identities without allowing them to become mental prisons that impede spiritual progress. The path of awakening, she concludes, is not about erasing our humanity but about understanding and transcending it through clear insight.
Anatta as a Practical Path to Liberation: Rebecca Li’s Chan Perspective
Rebecca Li, a senior teacher in the Chan (Zen) Dharma Drum lineage, emphasizes the practical, experiential nature of realizing anatta as a direct path to liberation from suffering. She clarifies that anatta does not imply non-existence but rather the absence of a separate, inherently independent self. The practice, therefore, is not about eradicating a pre-existing self but about recognizing its conditioned and impermanent nature.
Li highlights the importance of developing a "healthy sense of self" as articulated by Chan Master Sheng Yen. This involves an accurate understanding of one’s present capabilities, worldview, biases, and habitual tendencies. Such clarity allows individuals to observe how they are influenced by their environment and how their views are co-created and reshaped by changing circumstances. This leads to a more accurate understanding of the self as a moment-to-moment arising of causes and conditions, rather than an unchanging essence. This understanding extends to interpersonal relationships, where mistaking a past impression of someone for their present reality can lead to suffering and a lack of genuine connection.
Master Sheng Yen’s teaching, as presented by Li, underscores that realizing no-self is about ceasing self-centered attachment to experiences. This requires full engagement with the present moment. Through clear awareness, one can observe the activation of self-centered attachment—the tendency to frame experiences as "me" and "mine"—and then release the urge to perpetuate this habit. For instance, experiencing heat and sweat can trigger an agitated response of "I hate this heat!" However, with meditative practice, one can observe this as simply a present-moment phenomenon, a warmth that arises and passes, without it becoming an attack on a fixed "me." As self-centered attachment weakens, suffering diminishes, revealing the practical efficacy of anatta in daily life.
Implications and Broader Context
The exploration of anatta by these three distinguished teachers underscores Tricycle‘s ongoing commitment to fostering dialogue and understanding within the Buddhist community. In an era where identity politics and individualistic narratives often dominate public discourse, the Buddhist emphasis on impermanence and interconnectedness offers a profound counterpoint.
The concept of anatta, while philosophically intricate, has direct implications for how individuals perceive themselves, their relationships, and their place in the world. By deconstructing the notion of a fixed, independent self, Buddhist teachings offer pathways to greater compassion, reduced ego-driven conflict, and a deeper appreciation for the interdependent web of existence.
Tricycle‘s initiative in revisiting this fundamental teaching, twenty years after a similar exploration, suggests a continuing need to engage with these core principles. The journal’s consistent publication history, spanning over three decades, reflects a growing interest in Buddhist philosophy and practice among a global audience. By presenting diverse interpretations from respected teachers, Tricycle provides valuable resources for practitioners and scholars alike, encouraging further contemplation and discussion on this most challenging yet liberating of Buddhist doctrines. The invitation for readers to share their own understanding in the comments section further exemplifies the journal’s commitment to fostering an interactive and inclusive learning environment.
