Deep Commentary

Continuing with the same story, the Buddha further taught the monks about the theory of non-self. Reading the verse above, we should pay attention to the meaning of the phrases: "All things are not-self; when one sees this with wisdom, one turns away from suffering. This is the path to purification." Why did the Buddha say that all things are not-self? Non-self means there is no true, permanent self. All phenomena arise through dependent origination: "Because this exists, that exists; because this does not exist, that does not exist; because this ceases, that ceases; because this arises, that arises." Phenomena come together in dependence on one another. Within them, there is absolutely no fixed, independent entity. Therefore, when we analyze deeply the teaching of dependent origination, we clearly see the selfless nature of all things. According to the early teachings (the Agamas), the Buddha said that the body we carry is composed of two parts: material and mental. The material part consists of the four elements: earth, water, fire, wind. In modern scientific terms, it is formed by cells. The mental part also consists of four aggregates: feeling, perception, formations, and consciousness, which constitute psychological states. Thus, when analyzed thoroughly, our body and mind are merely a composite of the five aggregates; their essence is empty, meaning there is no controller – that is non-self. Examining more deeply, this body from its very formation is formed by the father's sperm, mother's egg, and the consciousness entering to form the embryo. Thus, from the very beginning it is a dependent combination. When born after the full term, the infant must rely on the external four elements to survive. If the baby does not drink milk, breathe the air given by heaven and earth, receive careful care from parents, etc., could it survive? As the child grows, it continues to borrow more from the external four elements to nourish the body. Mentally, it must also borrow learning from school to gain knowledge. In short, our life from birth to death depends entirely on borrowing for existence. If it is borrowed, what truly belongs to oneself? According to the principle of non-self, whatever arises through conditions is not truly existent. If it is not truly existent, is that not non-self? Thus, this body from the very beginning is already non-self. With the sharp eye of wisdom, we do not need to wait until this body disintegrates to see its unreality; we must see that even while this body is alive and functioning, it is already non-self and unreal. There is no real self, but that does not mean there is no conventional self. That is regarding our own body and mind. Regarding external things, for example the house we live in: it does not exist naturally by itself. The house is only an empty, conventional name, not real. To have a house, certain conditions must come together. We are the active agent who builds it, but we also rely on other things: workers, materials, etc. Only when all these conditions are assembled does the house come into being. If we were alone, could we build a house? We are only the primary cause, while other things are supporting conditions. Thus, because sufficient conditions come together, it forms; when conditions cease, it disintegrates. That is all. Therefore, the house has no true nature. In other words, from things that are not a house (people and materials), when conditions are sufficient they form a house, so the substance of the house is empty. Hence the house is non-self. From this we deduce that all phenomena in this world, from a speck of dust to the planet Earth, are all like this. We should remember that saying "all things are non-self" is from the perspective of space. As said above, the theory of non-self is built on the foundation of dependent origination. Apart from dependent origination, there is no non-self. Dependent origination is the combination of many interrelated things in space. Impermanence is established in the dimension of time. To understand dependent origination and non-self, we must use prajna wisdom to illuminate and analyze thoroughly. Therefore, the Buddha taught us to examine with wisdom. This is a matter of utmost importance in perception. Only with correct understanding in accordance with truth can our practice hope to achieve the peaceful result of liberation. Otherwise, it is easy to fall into wrong views. Contemplating and analyzing deeply in this way, the Buddha then says we can become disenchanted with all suffering. The greatest suffering of human beings comes from the delusion of clinging to a self. Everyone clings to this body and mind as truly existent. From that deluded perception, people create countless evil deeds, and consequently receive countless sufferings. Humanity today has no moment of stable happiness; all of this comes from heavy clinging to self and to phenomena. Internally clinging to self, externally clinging to phenomena. Even things we create ourselves are clung to as truly ours. The scriptures call this clinging to self and to what belongs to self. But we should not forget that the self is not truly existent, let alone external property. Recall verse 62 in the Chapter on the Fool: "This is my son; this is my wealth" – thus the fool worries. But he does not know that even his own self is not his own. How then are sons and wealth his? The Buddha taught like this, but unfortunately human desire is immeasurably great; people want to embrace the entire universe and still are not satisfied. When they cannot obtain, they become angry. Hence humanity creates tragic scenes of war, terrorism, and mutual slaughter. All comes from the delusion of clinging to self and phenomena. To reduce this greed, clinging to self and phenomena, the Buddha taught us to use wisdom to contemplate deeply the principle of dependent origination and non-self. Because nothing in this world truly exists. Holding tightly and embracing things, in the end we obtain nothing! Grasping at things is like grasping at a wisp of incense smoke, or embracing a dream. We should remember that conditioned phenomena are mere illusions, bubbles, mist, like flowers in the sky. Therefore, clinging to them is like searching for the moon in the water – only a futile effort! By constantly contemplating thus, the intensity of our greed and anger will greatly diminish. As Buddhists, we should follow the Buddha's teaching and daily practice the virtue of having few desires and being content. The less we desire and the more content we are, the more our body and mind become peaceful and light. When the mind is at peace, it accords with the pure path, and we truly have happiness. Hence the Buddha says: "This is the path to purification."