The Great Chronicle of Buddhas

by Ven. Mingun Sayadaw | 1990 | 1,044,401 words

This page describes Notes on the Anatta-lakkhana Sutta contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as the Dhamma Ratanā. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).

Part 17 - Notes on the Anatta-lakkhaṇa Sutta

Some Important Remarks.

After the Buddha had Koṇḍañña established in sotāpatti-phala, He tended to the Group of Five ascetics for their spiritual development like children. From the first waning day of Vesākha, He did not go on the alms-round but, instead, remained back to teach them His doctrine. On the first waning day, and on the second waning day Venerables Vappa and Bhaddiya attained sotāpatti-phala respectively, both of them being called up by the Buddha Himself: “Come, bhikkhu.”

Then the Buddha let the Venerables Koṇḍañña, Vappa and Bhaddiya to go on the almsround, and taught the doctrine to the Venerables Mahānāma and Assaji. The Buddha and His five disciples sustained themselves on the alms-food collected by the three bhikkhus. Then on the third and fourth waning day of Vesākha, the Venerables Mahānāma and Assaji were established in sotāpatti-phala, both being called up by the Buddha Himself: “Come, bhikkhu.”

After all the five ascetics became established in sotāpatti-phala, the Buddha, on the fifth waning day, decided to expound the doctrine further so as to lead them to arahatship. And accordingly on that day He taught them the Anatta-lakkhaṇa Sutta.

The theme of the Anatta-lakkhaṇa Sutta is that:

(a) First, the Buddha introduced the discourse with the statement “corporeality, bhikkhus, is not self”, and explained this fact with the woeful character (dukkha) of corporeality.

(b) Then He put questions to the five bhikkhus: “Is corporeality permanent or impermanent?” The bhikkhus, pondering on the question, gave the reply:

“Impermanent, Venerable Sir.” By this similar question method, the Buddha drew out the fact from His hearers the impermanent character of the five aggregates, one by one. Likewise, He drew out the fact of woefulness (dukkha) and insubstantiality and not-self (anatta) from the hearer. This method of dialogue in which the hearer comes to his own conclusion of the three characteristics of the five aggregates is technically termed by the Commentators as Teparivaṭṭa dhamma desanā (Triple-round Discourse). In this matter, what the Buddha wishes to establish is the character of not-self, after first establishing the impermanent character and the woeful character (dukkha) of the five aggregates.

We shall explain this further: In some of the discourses the Buddha expounded on the impermanent nature of the five aggregates with regard to their impermanent character. (Ref: Uparipaṇṇāsa, Chachakka Sutta). In some discourses, He makes the not-self character clear through the fact of dukkha character. (The earlier part of the present discourse is a case in point.) In some discourses, He makes the not-self character evident after having established the fact of the impermanent and dukkha character. (In this present discourse, the latter part is after this device. Ref: Khandha Saṃyutta;Arahanta Sutta.) The Buddha takes this approach because the impermanent and woeful nature of things is evident to all whereas the not-self nature is not so evident.

To explain this further: when somebody, by accident breaks some utensil, he or she would remark: “Ah, it’s impermanence!” but not: “Ah, it is unsubstantial, or not-self.” When a sore afflicts one, or is pricked by a thorn, one would remark: “Ah, it’s dukkha”, but not: “Ah, it is not-self.” Anatta is not uttered in these cases because the nature of anatta is somewhat remote to ones thinking. Therefore, the Buddha teaches not-self through impermanence or through dukkha or through a combination of impermanence and dukkha. This latter method is employed in the latter part, the Triple-round discourse, of the present sutta.

(c) Next, the Buddha explains: “Therefore, bhikkhus, whatever Corporeality there is, whether in the past, future or present, whether internal or external, whether gross or subtle, lowly or lofty, far or near, all Corporeality should be regarded as they really are, by right insight and wisdom (of Path-knowledge), ‘This is not mine’, ‘This is not I’, ‘This is not myself’. Thus the Buddha points out the falsity of the ego when one gains insight into the five aggregates and when one decides for oneself on gaining Path-knowledge.

[Note well: that in meditating for insight, if one concentrates on the impermanence of phenomena, one can dispel the illusion of conceit. If one concentrates on dukkha, one can give up Craving. If one concentrates on unsubstantiality, one can dispel the illusion of wrong view.

In the present case, considering the five aggregates as ‘This is not mine’ leads to destruction of Craving, and is the same as concentrating on dukkha in Insight meditation. Considering the five aggregates as, ‘This is not I’ leads to the destruction of conceit and is the same as concentrating on impermanence. Considering the five aggregates as ‘This is not myself’ leads to the destruction of wrong view, and is the same as concentrating on anatta (unsubstantiality).]

(d) At the conclusion of the discourse, the Buddha sums up the result that is achieved by a person of right view, culmination in arahatta-phala. “On gaining this right view, the well informed ariya disciple”, in a logical sequence of events following the correct perception as detailed under (c) above, attains sufficient insight into the five aggregates to gain Path-knowledge and attain Path-knowledge and its Fruition, and the Reviewing-Knowledge (paccavekkhaṇā-ñāṇa).

(e) The sutta ends with a short description about the attainment of arahatship by the five bhikkhus in the course of the exposition.

From this discourse, it is clear that the Group of Five ascetics gained arahatship through meditating on the impermanence, woefulness and unsubstantiality of the five aggregates.

Therefore, all followers of the Buddha should do well to reflect on the following verses (rendered in English prose) on the five aggregates:

(i) The aggregates of corporeality does not last long:

It arises and perishes in no time.
Woeful, dreary, painful it is
to be subjected to risings and failings,
continuously on and on.
Unsubstantial is Corporeality,
with nothing of real essence.
To the discerning eye,
it is impermanence by nature,
and hence is just woeful and Not-self
.

(ii) The aggregates of sensation, too, does not last long;

(p:)

It arises and perishes in no time.
Woeful, dreary, painful it is
to be subjected to risings and failings,
continuously on and on.
Unsubstantial is Sensation,
with nothing of real essence.
To the discerning eye,
it is impermanence by nature,
and hence is just woeful and not-self
.

(iii) The aggregate of perception, too, does not last long;

... (repeat p: above: change ‘Sensation’ to ‘Perception’)... just woeful and not-self.

(iv) The aggregate of volitional activities, too, does not last long;

... (repeat p: above: change ‘Sensation’ to ‘Volitional activities’)... just woeful and not-self.

(v) The aggregate of consciousness, too, does not last long;

... (repeat p: above: change ‘Sensation’ to ‘Consciousness’)... just woeful and not-self.

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