Twenty years after its seminal exploration of "Nirvana: Three Takes," Tricycle: The Buddhist Review once again tackles a fundamental yet notoriously difficult concept within Buddhist philosophy: anatta, or no-self. This exploration, marking the conclusion of Tricycle‘s thirty-fifth year of publication, revisits a practice that characterized its early years – presenting diverse perspectives from teachers across different traditions on a singular, profound teaching. In 2006, the magazine celebrated its fifteenth anniversary by examining nirvana through multiple lenses; now, two decades later, the focus shifts to anatta, a doctrine identified as one of the defining marks of the Buddha’s teachings since its initial articulation in the Anattalakkhaṇa Sutta.
The Anattalakkhaṇa Sutta, a foundational text, states unequivocally, "Bhikkhus, form is not-self . . . feeling is not-self. . . ." This declaration, while central to the Buddhist path, has historically been a source of profound contemplation and, at times, disagreement. To illuminate this intricate concept, Tricycle has gathered insights from three respected teachers, each offering their unique understanding, whether personal, ancestral, or rooted in their specific lineage.
Bhikshuni Thubten Chodron, an American Tibetan nun, links anatta to the equally challenging principle of dependent arising. Ayya Soma, an Italian-born monastic, explores its connection to gender and identity. Rebecca Li, a senior teacher within the Chan Dharma Drum lineage, emphasizes that anatta is not merely an abstract philosophical notion but a practical key to liberation from attachment and suffering.
The editors of Tricycle have invited readers to share their own interpretations of anatta in the comments section, fostering a broader dialogue on this complex subject. The ensuing discussions from the featured teachers offer a nuanced approach to a concept that has puzzled practitioners and scholars for millennia.
Bhikshuni Thubten Chodron: Anatta and the Interconnectedness of Existence
Bhikshuni Thubten Chodron addresses the profound inquiry into existence that has resonated with seekers for centuries: "Do I exist, and if so, who am I and how do I exist?" She posits that the Buddha’s answer lies in the realization of anatta, which encompasses understanding that all phenomena and individuals are ultimately devoid of inherent existence, while simultaneously acknowledging their conventional reality.
Central to this understanding, Chodron explains, is the reasoning of dependent arising, described as "the king of reasonings." This principle serves as a critical tool to navigate the "two extreme views" of reification (seeing things as inherently real) and nihilism (believing things do not exist at all). Dependent arising guides the meditator to perceive the "unfindability" or emptiness of an object when subjected to ultimate analysis. For instance, when a book is examined through ultimate analysis, one cannot pinpoint an inherent "book-ness" independent of its constituent parts and its name. This can lead to the temptation of nihilism, the belief that the book, therefore, does not exist.
However, Chodron clarifies, this is an incomplete picture. Upon returning to conventional reality, the book is undeniably present, observable, and usable. The illusion arises when this conventionally real book is mistaken for something that possesses an intrinsic, independent nature. This is the extreme of reification.
The yogi who has realized emptiness, Chodron explains, understands that the appearance of inherent existence is a misperception. The book, like all phenomena, appears to possess a self-nature, but it is empty of such independent existence. It is a "falsity" in the sense that its appearance contradicts its ultimate nature. Yet, this does not negate its conventional existence. The dependently arisen book exists, not with an independent nature, but as a product of causes and conditions – paper, author, printing, and the conceptual mind that labels it "book."
Chodron underscores the pervasive nature of dependent arising in the world. Effects are contingent upon causes; farmers rely on seeds, students on education, and all beings on each other. Nothing exists in isolation. This interconnectedness, she argues, is the essence of emptiness. Quoting the revered Buddhist philosopher Nagarjuna, she states:
"That which is dependent arising
is explained to be emptiness.
That, being a dependent arising,
is itself the middle way.There does not exist anything
that is not dependently arisen.
Therefore there does not exist
anything that is not empty."
This perspective, elaborated in Realizing the Profound View by H.H. the Dalai Lama and Thubten Chodron, highlights the intricate balance between ultimate truth and conventional reality, a cornerstone of the Middle Way philosophy. The implications of this understanding are profound, suggesting that by recognizing the interdependent nature of all things, we can dismantle the rigid constructs of self and phenomena that lead to suffering.
Ayya Soma: Anatta, Gender, and the Irrelevance of Worldly Designations
Ayya Soma addresses the profound suffering that can arise from clinging to identity, particularly in relation to gender. While the temptation to dismiss gender as a mere superficiality in the face of ultimate truths is understandable, Soma cautions against intellectualizing or forcefully eradicating one’s sense of self. Drawing inspiration from Dogen, she emphasizes that "To study Buddhism is to study the self. To study the self is to forget the self." This implies a process of deep understanding, not immediate annihilation.
Soma draws attention to the Soma Sutta from the Samyutta Nikaya, which she argues resonates with contemporary discussions on identity. In the sutta, the monastic Bhikkhuni Soma is meditating when Mara, the embodiment of temptation and delusion, attempts to disrupt her practice by asserting that a woman’s capacity for spiritual attainment is inherently limited by her biology. Mara’s message is clear: "Biology is destiny."
Crucially, Bhikkhuni Soma’s response transcends a simple denial of her womanhood or a metaphysical debate. Instead, she recognizes the "absolute irrelevance of Mara’s categories to the unconditioned mind." She turns the focus back to Mara’s defilement, proclaiming:
"What does womanhood matter at all, when the mind is concentrated well,
when knowledge flows on steadily, as one sees correctly into Dhamma."
Soma’s triumph, according to Ayya Soma, lies in her clear discernment of the Dhamma. She understands that sex and gender are "dependently arisen, relative realities" – "mere designations," akin to skin color or eye shape, as described in the Vasettha Sutta. These designations lack a fixed, permanent core and do not define one’s ultimate spiritual capacity. Mara’s error was elevating a biological form into an insurmountable spiritual barrier.
This perspective offers a critical caution against using ultimate truths to invalidate relative experiences of suffering or to solidify mental constructs. The Buddha’s path, Soma asserts, does not require practitioners to ignore their specific bodies, traits, or social implications. Instead, it invites a clear-eyed recognition of these identities without allowing temporary worldly designations to become mental prisons that hinder spiritual progress. Bhikkhuni Soma achieved liberation not by erasing her human experience but by refusing to let external delusions dictate her internal potential. Her testimony underscores that the Dhamma is not a means to bypass humanity but the very space where it is understood and ultimately transcended. The implication here is that societal and personal identities, while real on a conventional level, are not the ultimate reality of a person and should not be seen as immutable obstacles to spiritual awakening.
Rebecca Li: Anatta as Central to Release from Attachment
Rebecca Li, a senior teacher in the Chan Dharma Drum lineage, places anatta at the heart of liberation from suffering. She clarifies that the realization of no-self does not equate to non-existence. Instead, we exist moment-to-moment as a dynamic confluence of sensory experiences, thoughts, feelings, and habitual reactions. There is no enduring, independent entity that can be identified as a singular "self."
Consequently, the practice is not about eradicating a pre-existing self, as this can inadvertently reinforce the notion of an inherently existing entity. Chan Master Sheng Yen, Li notes, emphasized the importance of developing a "healthy sense of self" – an accurate understanding of one’s capabilities, worldview, biases, and tendencies. This clarity allows individuals to recognize how environmental influences shape them and how their views, often mistaken for an unchanging essence, are co-created and reshaped by circumstances. This leads to a more accurate understanding of the self as a moment-to-moment manifestation of causes and conditions, rather than an immutable core.
This principle extends to interpersonal relationships. The person who returns home from work is not identical to the one who left that morning. Li prompts introspection: are we seeing individuals as they are in the present moment, or are we projecting our preconceived notions of who they are? Forgetting no-self, she warns, leads to suffering for both oneself and others. We become miserable by defining ourselves by fleeting moments, and we leave others feeling unseen and unloved.
Master Sheng Yen’s teaching on realizing no-self involves avoiding "self-centered attachment to whatever one experiences." This requires full engagement with the present moment, observing how habits of self-centeredness arise and consciously releasing the urge to perpetuate them. For example, experiencing heat and sweat might naturally lead to a desire for coolness. However, self-centered attachment transforms this into an ego-driven complaint: "I am so hot! I hate this heat!" followed by agitation.
By connecting with moment-to-moment clear awareness and refraining from fueling these habitual reactions, the experience can simply be recognized as the present moment. There is no inherent entity of "heat" attacking "me." It is simply a state of warmth, which fluctuates. Even when the habit of self-centered attachment arises, it is acknowledged as part of the present moment, not a permanent characteristic. It is a habit that can be unlearned. As self-centered attachment weakens, so too does suffering.
Broader Implications and the Path Forward
The collective insights from Bhikshuni Thubten Chodron, Ayya Soma, and Rebecca Li offer a multifaceted understanding of anatta, moving beyond purely philosophical discourse to its practical application in daily life. Chodron’s emphasis on dependent arising provides a framework for understanding interconnectedness and the illusory nature of inherent existence. Soma’s exploration of gender and identity demonstrates how anatta can dismantle societal and personal barriers that limit spiritual potential. Li’s focus on Chan practice highlights the immediate relevance of no-self in releasing attachment and cultivating compassion.
The historical context of anatta’s introduction in the Anattalakkhaṇa Sutta underscores its enduring significance. Disagreements about its meaning likely emerged from its very inception, reflecting the profound challenge it presents to our ingrained notions of self. By revisiting this concept, Tricycle continues its mission to make the profound teachings of Buddhism accessible and relevant to a contemporary audience.
The implications of deeply understanding anatta are far-reaching. On a personal level, it offers a path to freedom from the anxieties and attachments that stem from a fixed sense of self. On a societal level, it can foster greater empathy, understanding, and interconnectedness, by dissolving the rigid boundaries that often divide us. As these teachers illustrate, the journey to realizing no-self is not about ceasing to exist, but about understanding the true nature of our existence – fluid, interdependent, and ultimately, free from the suffering that arises from clinging to illusion. The ongoing dialogue, encouraged by Tricycle, promises to further illuminate this essential Buddhist doctrine for generations to come.
