Anatta

I buddhismen henviser udtrykket anattā (Pali) eller anātman (sanskrit) til læren om "ikke-selv", at der ikke er noget uforanderligt, permanent selv, sjæl eller essens i fænomener.^[1]^[2] Det er en af de syv gavnlige opfattelser i buddhismen, ^[3] og et af de tre eksistensmærker sammen med dukkha (utilfredsstillelse) og anicca (midlertidighed). ^[4]

Det buddhistiske begreb anatta eller anatman er en af de grundlæggende forskelle mellem buddhisme og hinduisme, idet sidstnævnte hævder, at atman (selv, sjæl) eksisterer. ^[5] ^[6]

Anatta i Theravada-buddhisme

Lærde i Theravada-buddhisme, siger Oliver Leaman, betragter anattā-doktrinen som en af de vigtigste teser i buddhismen. ^[7]

Buddhistisk benægtelse af "enhver sjæl eller selv" er det, der adskiller buddhismen fra de store religioner i verden, såsom kristendom og hinduisme.^[7] Med læren om anattā, står eller falder hele den buddhistiske struktur, hævder Nyanatiloka. ^[8]

Ifølge Steven Collins antages det, at "indsigt i belæringerne om anatta er to vigtige punkter i den intellektuelle og åndelige uddannelse af et individ", når vedkommende skrider frem ad stien. Den første del af denne indsigt er at undgå sakkayaditthi (troen på et uforanderligt selv), det vil sige at konvertere "følelsen af et jeg, der er opnået ved introspektion og det faktum, at der er en fysisk individualitet" til en teoretisk tro på et selv. "En tro på en (virkelig) eksisterende krop" betragtes som en falsk tro og en de ti kæder, der gradvis skal falde bort. Det andet punkt er den psykologiske realisering af anatta eller tab af "stolthed eller indfangelse". Dette, siger Collins, forklares som indfangelsen af asmimana eller "jeg er"; (...)

Det, der henvises til med "indfangelse", er det faktum, at for den uoplyste mand, vil al erfaring og handling nødvendigvis forekomme fænomenologisk som hændt eller stammende fra et "jeg". Når en buddhist bliver mere oplyst, vil det, der hænder for eller stammer fra et "jeg" blive mindre. Den endelige opnåelse af oplysning er forsvinden af dette automatiske, men illusoriske "jeg". ^[9]

Referencer

^ Anatta Buddhism Arkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013)
^ [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. s. 42-43. ISBN 978-1-136-22877-3.
^ "Sañña Sutta: Perceptions" (AN 7.46) Arkiveret 2014-09-28 hos Wayback Machine Translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013
^ Richard Gombrich (2006). Theravada Buddhism. Routledge. s. 47. ISBN 978-1-134-90352-8., Quote: "All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, suffering and lack of soul or essence."
^ [a] Anatta Arkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, pages 246-249, from note 385 onwards;
^ John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".
^ ^a ^b Oliver Leaman (2002). Eastern Philosophy: Key Readings. Routledge. s. 23-27. ISBN 978-1-134-68919-4.
^ Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 5. ISBN 978-0-521-39726-1.
^ Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 93-94. ISBN 978-0-521-39726-1.

Bibliografi

Anderson, Carol (2013), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge
Buswell, Robert E. Jr.; Lopez, Donald Jr. (2003), The Princeton Dictionary of Buddhism, Princeton University Press
Carter, John Ross (1987), "Four Noble Truths", i Jones, Lindsay (red.), MacMillan Encyclopedia of Religions, MacMillan
Gombrich, Richard F. (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Gombrich, Richard F. (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Gombrich, Richard F. (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5.
Harvey, Graham (2016), Religions in Focus: New Approaches to Tradition and Contemporary Practices, Routledge
Harvey, Peter (2013). An Introduction to Buddhism. Cambridge University Press.
Keown, Damien (2000). Buddhism: A Very Short Introduction (Kindle udgave). Oxford University Press.
Lopez, Donald S (1995). Buddhism in Practice (PDF). Princeton University Press. ISBN 0-691-04442-2. Lopez, Donald S (1995). Buddhism in Practice (PDF). Princeton University Press. ISBN 0-691-04442-2. Lopez, Donald S (1995). Buddhism in Practice (PDF). Princeton University Press. ISBN 0-691-04442-2.
Lopez, Donald, jr. (2009), Buddhism and Science: A Guide for the Perplexed, University of Chicago Press
Mackenzie, Rory (2007), New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke (PDF), Routledge, ISBN 978-1-134-13262-1, arkiveret fra originalen (PDF) 22. oktober 2020, hentet 29. april 2020 Mackenzie, Rory (2007), New Buddhist Movements in Thailand: Towards an Understanding of Wat Phra Dhammakaya and Santi Asoke (PDF), Routledge, ISBN 978-1-134-13262-1, arkiveret fra originalen (PDF) 22. oktober 2020, hentet 29. april 2020
Makransky, John J. (1997), Buddhahood Embodied: Sources of Controversy in India and Tibet, SUNY
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Schmidt-Leukel, Perry (2006), Understanding Buddhism, Dunedin Academic Press, ISBN 978-1-903765-18-0 Schmidt-Leukel, Perry (2006), Understanding Buddhism, Dunedin Academic Press, ISBN 978-1-903765-18-0
Spiro, Melford E. (1982), Buddhism and Society: A Great Tradition and Its Burmese Vicissitudes, University of California Press
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[britannicaanatta-1] Anatta Buddhism Arkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013)

[2] [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. s. 42-43. ISBN 978-1-136-22877-3.

[accesstoinsight.org-3] "Sañña Sutta: Perceptions" (AN 7.46) Arkiveret 2014-09-28 hos Wayback Machine Translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013

[4] Richard Gombrich (2006). Theravada Buddhism. Routledge. s. 47. ISBN 978-1-134-90352-8., Quote: "All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, suffering and lack of soul or essence."

[6sourcesatman-5] [a] Anatta Arkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, pages 246-249, from note 385 onwards;

[johnplott3-6] John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".

[Leaman2002p23-7] Oliver Leaman (2002). Eastern Philosophy: Key Readings. Routledge. s. 23-27. ISBN 978-1-134-68919-4.

[8] Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 5. ISBN 978-0-521-39726-1.

[stevecollins94-9] Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 93-94. ISBN 978-0-521-39726-1.

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