Thanissaro Bhikkhu (Ajaan Geoff) - Selves and Not Self: Afternoon Talk / Q&A

Recorded on 3/4/23 at the Sati Center for Buddhist Studies 00:00 Dharma Talk 47:21 Q&A This Sati Center event is offered freely and everyone is welcome. The class is made possible however by the generosity of our audience. If you are inspired to do, please consider making a donation to support these teachings and the Sati Center. https://sati.org/donate/ To know about upcoming events and courses at the Sati Center, subscribe to our newsletter at https://sati.org/newsletter/ One of the most pervasive misconceptions about the Buddha's not-self teaching is that the Buddha taught that there is no self. Even many Buddhists claim that the Buddha's ultimate message is that there is no self. But the Buddha never said that there is no self, nor did he say that there is a self (permanent or otherwise). Instead, the Buddha taught us to use good judgement around the act of perceiving a self or not-self. In fact, it all starts with the incorrect assumption that the Buddha only taught not-self. Turns out the Buddha taught us to strategically use three broad roles of self: a) self as a producer - of happiness, b) self as a consumer - of happiness, and c) self as a commentator - evaluating and making judgements on both one's actions and their results. But there are times when perceptions of self cause us harm. That's where we need the perception of not-self. Perceptions of self and not-self are actions. And like all actions they're both either skillful or unskillful, depending on circumstances. In fact, the not-self perception is something we've been doing all along, even as infants with no knowledge of the Buddha's teaching. For example, when something is painful we naturally disassociate from it. So the most rudimentary way in which we perceived that which is painful as of not-self. The problem is that we often do actions that are for our long-term harm. This is where we need to train the mind to abandon such actions - i.e., make these tendencies not-self. So the not-self teaching is neither categorical (i.e., to be applied at all times) nor is it ontological (i.e., asserting the existence or non-existence of something). Instead, it is a process we're already familiar with, but not very consistent or judicious at using. The Buddha's genius was in teaching us the judicious use of these twin perceptions for the sake of happiness - both worldly happiness, as well as the ultimate happiness - release from saṃsāra. This is why the Buddha started his teaching with right view - an aspect of discernment, or good judgement. The not-self teaching is to be used only within the context of right view. In the context of mundane right view - karma and rebirth - one starts with 1) disassociating from fools (not-self), and instead associating with the wise (self), 2) purifying one's conduct from evil intentions (not-self), and instead cultivating benign intentions (self)... These steps - Maṅgala Sutta (Khp 5) - apply the perceptions of self and not-self. In later stages, both these strategies are to be used in the framework of transcendental right view, for doing the duties of the four noble truths (MN 2). In general, there are three modes of practice through which we can develop the perception of not-self: a) to simply separate oneself from something despite attraction - suppression, avoidance, and restraint, b) to attend to the fact that something is beyond your control - equanimity, and endurance, or c) to develop dispassion for something by attending to what is disgusting - say for parts of the body. These three strategies help abandon craving (2nd noble truth), develop the path (4th noble truth), and comprehend clinging to the point of dispassion (1st noble truth). When one systematically pursues these duties of the four noble truths, one breaks through to the unfabricated - the unconditioned consciousness - nibbāna (3rd noble truth). At the moment of stream-entry, the mind gains a glimpse of this unconditioned consciousness, and initially clings to it (an act of perceiving it as self) and so this knowledge does not last. This is why it is just a glimpse - enough to radically change one's attitude towards their actions, but not enough to stop those mental acts that sustain the process of rebirth. But as one continues to train the mind by doing the duties of the four noble truths, using the five-step process of inquiry, craving is radically abandoned, clinging is fully comprehended, the path is fully developed, and there is the full awakening to the unconditioned consciousness. At this point, all perceptions of self and not-self have reached their culmination and have no further use. The unconditioned is neither self, nor not-self. It lies beyond all categories, and is the complete ending of all stress - the end of rebirth - the ultimate fruit of the Buddhist path - nibbāna.