The truth of Anatta

Anatta is a truth realised by the Samma Sam Buddha and not a doctrine, theory, or deduction from logic, scientific analysis or other means, and thus realised by the Buddha at the time of his Enlightenment. The Buddha in his first sermon, the Dhammacakkapavattana Sutta said thus, “To me, monks regarding these previously unheard of things, vision arose, knowledge arose wisdom arose, understanding arose, light arose”- (translated by Bhikkhu Anandajothi).

These previously unheard of things mainly refer to the law of dependent arising (Paticcha Samuppada) which gives Buddhism its unique character, as it explains the nature of the world as arising phenomenon due to causes and conditions, sans a self or soul.

In the first sermon, the Buddha having realised the nature of Existence has difficulty explaining it to worldlings enmeshed in worldly desire and pursuits, and ultimately coined the term ‘Dukkha’ to describe its realistic nature. The term Dukkha is explained as birth, ageing, illness, death, sorrow, pain, lamentation, association with the unloved, parting from the beloved, and not getting what one wants, in short, the five aggregates of clinging which beings cling to and identify as self; Form, Feeling, Perception, Sankhara (formations or preparations) and consciousness as Dukkha.

The Second Truth embodies the principle of Dependent Arising and gives the reason for the arising and the Third Truth is the way of release i.e. Craving is the cause and extermination of craving is the release, while the Fourth Truth sets out the path of practice.

In the 2nd sermon, the Anatta Lakkana Sutta, the Buddha categorically rejected the view of atman or soul, based on the impermanence of the five aggregates and the lack of mastery over them. As one cannot command at will to let my form and feeling be thus and not that!

This position of soullessness has been reiterated in countless suttas, for eg. Rahulovada Sutta, Chula Sunnata Sutta, Dhatuvibhanga Sutta etc.

So it is difficult for those with a belief in a soul to understand the characteristics of existence as per the Buddha’s teaching. One must approach the Dhamma with an absolutely open mind, sans a preconceived notion of a soul or self.