Professor Lin Chongan: Theory and Practice of Meditation — Lecture Six: Observing Non-Self

Theory and Practice of Meditation, Lecture Six

Observing Non-Self

[Key Point]: Dhammānupassanā (contemplation of mental phenomena): After establishing serenity, observing non-self is the path to ending suffering.

[Canonical Source]: Southern Transmission, Saṃyutta Nikāya, Khandha Vagga, Discourse 83.

(1) Thus have I heard: At that time, the Venerable Ānanda was staying at Jeta Grove, Anāthapiṇḍika’s Monastery in Sāvatthī.

(2) There, the Venerable Ānanda called to the assembly of monks: “Friends, monks.” “Yes, friend,” the monks replied.

(3) The Venerable Ānanda said: “The Venerable Puṇṇa Mantāṇiputta was a great source of benefit for us when we were newly ordained. He taught us as follows:

a ‘Friend Ānanda, the idea of “I” arises only because we grasp at things; without grasping, it does not. What do we grasp at for the idea of “I” to arise? What do we not grasp at for it not to arise? We grasp at form, and so the idea of “I” arises; without grasping, it does not.

b It is through grasping at feeling, perception, mental formations, and consciousness that the idea of “I” arises; without grasping, it does not.

c Friend Ānanda, imagine a young man or woman who loves to adorn themselves, looking at their own reflection in a clean, bright mirror or a clear bowl of water: they see the reflection because they grasp at it; if they did not grasp, they would not see it.

d So too, friend Ānanda: through grasping at form, the idea of “I” arises; without grasping, it does not.

e It is through grasping at feeling, perception, mental formations, and consciousness that the idea of “I” arises; without grasping, it does not.

f Friend Ānanda, what do you think: is form permanent, or impermanent?’ ‘It is impermanent, friend.’

g ‘Are feeling, perception, mental formations, and consciousness permanent, or impermanent?’ ‘They are impermanent, friend.’…

h ‘…One should therefore observe with right wisdom, seeing things exactly as they are: “This is not mine, this I am not, this is not my self.” Monks, a learned noble disciple who observes in this way grows disenchanted with form, disenchanted with feeling, perception, mental formations, and consciousness. Growing disenchanted, they grow dispassionate; growing dispassionate, they are liberated; and when liberated, the knowledge of liberation arises in them: “Birth is ended, the holy life has been fully lived, what needed to be done has been done, there is no further becoming.”’

(4) “The Venerable Puṇṇa Mantāṇiputta was a great source of benefit for us when we were newly ordained. He taught us this very teaching, and after hearing this exposition of the Dhamma from him, I directly realized the Dhamma for myself.”

[Explanation of the Sutra]: The Distinctions of Self-View

(1) The Arising of the Personality-View (Pudgala-ātma-grāha): This is the discerned self-view that serves as the root of self-conceit: it is the view that, when observing one’s own or others’ bodies, assumes there is a permanent, real self (Note: this gives rise to the apprehension of a personal self). From these two forms of self-view, self-conceit arises.

It is like a clean, round mirror: based on the reflection of a face in the glass, a mental self-image arises; from that self-image, one develops thoughts of being inferior, equal, or superior when comparing oneself to others.

Thus, through wrong discernment, taking the self-view based on one’s own body as a condition, a there arises the self-view based on others’ bodies, just as a reflected image arises from a physical form. And from this as a further condition, b self-conceit arises: one compares oneself to others, deeming oneself superior, equal, or inferior.

(2) The Arising of the Phenomenal-Self-View (Dharma-ātma-grāha): The innate self-view that gives rise to self-conceit works via a different analogy from the one above: it is like a person with clear vision looking into a vessel of pure water and seeing their own eyes and ears reflected (Note: this gives rise to the apprehension of a phenomenal self).

(3) Relying Solely on the Well-Taught Dharma: All forms of satkāya-dṛṣṭi (personality view) can only be permanently uprooted by relying on the well-taught Dhamma and Vinaya; they cannot be eliminated by any other false teaching.

(4) Repaying Gratitude: Thus the Tathāgata, along with all widely respected co-practitioners of the holy life—whether senior disciples or fellow monastics—possess immense kindness. It is for this single reason that one is said to “truly repay the gratitude” owed to the Master, or to co-practitioners of the holy life after the Master has passed away (Note: by teaching this Dhamma to the fourfold assembly).

There is also a second way to repay this gratitude: if one is able to follow these precise distinctions in meaning, and diligently practice the path for the sake of benefit (Note: in order to attain the purity of the Dhamma-eye), this is also called “partial repayment of gratitude,” since the goal one hopes for has not yet been attained.