EGO FREE SOCIO-POLITICAL DIMENSION OF THERAVADA BUDDHISM
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Abstract
This research has an attempt to demonstrate, and investigate the not-self (anattā) of Theravada Buddhism according to Pālī cannon and its commentaries and sub-commentaries, to study the doctrine of not-self (anattā) of Theravada Buddhism in the socio-political dimension, and to suggest an alternative–the Buddhist way for solving problems and conflicts of human beings. Methodology adopted in this thesis is of descriptive approach of research including interpretation, criticism and analysis of the texts. The data collection has been collected from Pāli Tipitaka and its Commentaries (Atthakathā) and Sub-Commentaries (Dikā), including books on Buddhist studies, scholarly articles from journals of research in Buddhist philosophy and related literature by several scholars on Buddhism including unpublished theses.
The results of research are as follows:
According to Pali sources, ‘Anattā’ refers to not-self or no-ego which denies attā or self, soul or ego, neither within the body and mental phenomena of beings, nor outside of them. The Buddha used the term anattā to explain His teachings which rejected the view of a permanent self. Anattalakhaŋa sutta, the second sermon the Buddha preached to His first five followers (pancavaggiyas) at Vāranasi, is the first account from Buddhist texts that assert that the Buddha rejected the self-theory (attā). The essentiality of this sutta emphasizes the impermanent-existence or not-self, and the stream of continuity in every moment, seen as the function of mind and body-relationship called ‘five aggregates (panca-khandhas).’ In Theravada Buddhism, it is accepted that Five aggregates (pañca-khandhas, three characteristics (Tilakhaŋa), and dependent arising (Paticcasamuppāda) are the doctrines that assert that the Buddha denies self or ego; in addition, and also the doctrine of kamma and nibbana of the Buddha are accorded with the doctrine of not-self (anattā) as well.
The Buddha believes that there is no self, ego or permanent soul in the nature of all existence, he sees all existence as the stream of dynamism in every moment. The nature of all being, according to him is the unification of mind and matter (pañca khandhas), namely, corporeality, feeling, perception, mental formation, and consciousness. All of five natures function systematically and inter-connectedly. All of five natures of beings subject to common characteristics (tilakhaŋa), that is to say, impermanence, suffering, and no self, or ego. Anattā is the core idea the Buddha discovered, and He established his organization based on this idea. Anattā has a significant role in the establishment of Buddhism and Buddhist Saṅgha organization and shows the paradigm shift of the way to solve our problems and conflicts from empirical approach to an inner realization of human being.
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