No-Self and Dependent Origination Phil 308i

The Story of Nagasena and King Milinda - Generally dated around the second century C.E. - Nagasena’s Position (p.222) - The name “Nagasena” does not refer to a Self (atman); it is just a temporary, convenient designation for the aggregates. - Milinda’s response (p ) - If it is true that there is no atman, then who is it that I am talking to? I am obviously talking to you, so your position must be false. - Generally dated around the second century C.E. - Nagasena’s Position (p.222) - The name “Nagasena” does not refer to a Self (atman); it is just a temporary, convenient designation for the aggregates. - Milinda’s response (p ) - If it is true that there is no atman, then who is it that I am talking to? I am obviously talking to you, so your position must be false.

The Doctrine of No-Self  Nagasena’s response (p )  You came in a chariot today, but you are unable to identify it. You must be lying.  The denial of atman, or unchanging essences, is not nihilism - something exists.  Nagasena’s response (p )  You came in a chariot today, but you are unable to identify it. You must be lying.  The denial of atman, or unchanging essences, is not nihilism - something exists.

Buddhaghosa’s Comment on No- Self  No-self (anatman)  The doctrine of no-self is neither annihiliationism nor eternalism. These are the “two heresies.” (p.225-6)  Annihilationism - nothing exists. This is to “outrun the truth.” (p.225)  Eternalism - everything exists eternally. This is to “fall short of the truth.” (p.225)  No-self (anatman)  The doctrine of no-self is neither annihiliationism nor eternalism. These are the “two heresies.” (p.225-6)  Annihilationism - nothing exists. This is to “outrun the truth.” (p.225)  Eternalism - everything exists eternally. This is to “fall short of the truth.” (p.225)

Sensation and the Self  The text seeks to refute three views about the self: (p )  1. Sensation is the self.  2. The Self is something without sensation.  3. The Self is something that has sensation.  The text seeks to refute three views about the self: (p )  1. Sensation is the self.  2. The Self is something without sensation.  3. The Self is something that has sensation.

Sensation and the Self Refutations: 1. Sensation is the Self.  This position is impossible, as sensations are transitory. 2. The Self is not sensation.  This position is also impossible, as there is no cognition of a self without sensation. There is no thought, “I am.” 3.The Self is something that has sensation. - If all sensations were to stop, there would be nothing else left. This would leave you with position 2. Refutations: 1. Sensation is the Self.  This position is impossible, as sensations are transitory. 2. The Self is not sensation.  This position is also impossible, as there is no cognition of a self without sensation. There is no thought, “I am.” 3.The Self is something that has sensation. - If all sensations were to stop, there would be nothing else left. This would leave you with position 2.

Sensation and the Self Refutations: 1. Sensation is the Self.  This position is impossible, as sensations are transitory. 2. The Self is not sensation.  This position is also impossible, as there is no cognition of a self without sensation. There is no thought, “I am.” 3.The Self is something that has sensation. - If all sensations were to stop, there would be nothing else left. This would leave you with position 2. Refutations: 1. Sensation is the Self.  This position is impossible, as sensations are transitory. 2. The Self is not sensation.  This position is also impossible, as there is no cognition of a self without sensation. There is no thought, “I am.” 3.The Self is something that has sensation. - If all sensations were to stop, there would be nothing else left. This would leave you with position 2.

Problems (Nagasena and King Milinda, cont.)  Milinda: If there is no self, what is it that is reborn? (p.228)  Nasena: the previous “self” causes the next “self” to be born, as a candle may be used to light another candle. (p. 228)  Milinda: If there is no self, what is it that is reborn? (p.228)  Nasena: the previous “self” causes the next “self” to be born, as a candle may be used to light another candle. (p. 228)

Problems (Nagasena and King Milinda, cont.)  Milinda: If there is no self, how is karma accumulated? (p.228)  Nagasena: The evil deeds of the previous self cause karma to be formed in the next self. (p )  There is some continuity between things: fire is derived from a previous fire.  Milinda: If there is no self, how is karma accumulated? (p.228)  Nagasena: The evil deeds of the previous self cause karma to be formed in the next self. (p )  There is some continuity between things: fire is derived from a previous fire.

Dependent Origination  The Dependent Origination as the Middle Way (p.233)  Dependent Origination is not a belief in being (things exist eternally, in themselves) or nonbeing (nothing exists at all).  All things depend on other things for their temporary existence, so they do not exist in themselves. When the causes that support a thing are withdrawn, the thing ceases to exist.  The Dependent Origination as the Middle Way (p.233)  Dependent Origination is not a belief in being (things exist eternally, in themselves) or nonbeing (nothing exists at all).  All things depend on other things for their temporary existence, so they do not exist in themselves. When the causes that support a thing are withdrawn, the thing ceases to exist.

Dependent Origination, Cont.  Twelve part cycle of Dependent Origination (233)  Things actually do come into existence; to say that something is dependent is not to say that it does not exist.  The fundamental cause of dependent origination and the continued cycle of existence is bad karma created by ignorance and desire. Desire leads to attachment, the accumulation of karma, and rebirth.  Twelve part cycle of Dependent Origination (233)  Things actually do come into existence; to say that something is dependent is not to say that it does not exist.  The fundamental cause of dependent origination and the continued cycle of existence is bad karma created by ignorance and desire. Desire leads to attachment, the accumulation of karma, and rebirth.