Rebirth, nibbana, and anatta
score:5
Anatta isn't something which continues- it just refers to the lack of an inherent (non-dependent) self nature, which is true of everything, everywhere and always.
Contemplating dependent origination shows why anatta is true- since everything arises in dependence on something else, and extinguishes when that condition disappears, nothing can have an inherent self nature.
Nibbana is the disappearance of the conditions that cause something to arise, and so, because of dependent origination, it's also the disappearance of the thing itself.
Upvote:3
Rebirth, is the continuation of anatta.
How can this be when the suttas say the realisation of anatta leads to the ending of birth?
Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
SN 22.59
..
no Self can be said to transmigrate
This sounds like the heresy of Buddhaghosa about the 12-fold voidness. If rebirth was not-self, there would be no incentive to do good kamma because the results of kamma would be impersonal. Also, if no-self transmigrated, there would be not need to take refuge in impermanence. This heresy of Buddhaghosa destroys all Dhamma, both mundane & supramundane Dhamma. This Buddhaghosa heresy destroys incentive to do good personal kamma & destroys the Three Characteristics. It destroys morality & destroys liberation.
- only the statement that 'dependently originated phenomena (any conditioned and posited self) cannot have permanent properties', can be accurately put forward. Is nibbana therefore, still the continuation of anatta, but without dependent origination?
Anatta is unrelated to dependent origination, which is why the Buddha did not teach dependent origination in SN 22.59, which resulted in the first five arahants. All things are anatta, regardless of dependent origination.
Can it be said that dependent origination - impermanent and unsatisfactory - is distinct, or at least not identical, to anatta?
Yes. Absolutely. The Dhamma (Dhp 279) says "sabbe dhamma anatta ti" - all things, be they permanent or impermanent, be they conditioned or unconditioned, are anatta.
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