No Self, Selflessness (Anatta/Anatman) & the Five Aggregates

The concept of no self or selflessness (also known as anatta or anatman in Buddhism) can sometimes be confusing. If there is no self, then who or what is experiencing our present reality? The Buddha taught that there are five aggregates that constitute a living being; however, to solely identify with these is to rob ourselves of knowing our true nature which isn’t defined by these five phenomena.
In this video, I explain in detail what these five aggregates (khandhas or skandhas) are and how the Buddha’s teachings of no self serves as a liberating reminder that our thoughts, feelings and perceptions are not to be taken so seriously; that instead there is a way to live in this world with a greater lightness of being.
Watch Part 2 here: • What Happens After Dea...
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Suttas used in this video:
"Gaddula Sutta: The Leash (2)" (SN 22.100), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,www.accesstoinsight.org/tipita....
"Bahuna Sutta: To Bahuna" (AN 10.81), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,www.accesstoinsight.org/tipita....
"‘When you know for yourselves...’: The Authenticity of the Pali Suttas", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 23 April 2012,www.accesstoinsight.org/lib/au....

[@charmaine7301]

Love this way of perception...gives us more room to grow rather than labelling our selves.....

[@justko2909]

Thank you🙇 for this, it is really difficult to understand the 5 Aggregates at first. Even I as a long time Buddhist, I had to search videos after videos to fully understand it. So thank you for this. May you be well, may you be happy and may you be peaceful. May every sentient beings be well, may every sentient beings be happy and may every sentient beings be peaceful and rejoice in these merits. For us to search for this is us wanting to be on this path that Buddha had wanted us to be in. Namo amitofo 🙏.

[@virakvijay4957]

ATA kari Sutta

[@AmanuelGeda]

Many thanks Mindah-Lee. I enjoyed your calm and indepth analysis. Your presentation is simply beautiful. Thx.

[@jjfoerch]

This was the most cogent explanation of the aggregates I've found so far.

[@pasanperera6460]

You guys may have more knowledge if you follow Vipassana meditation who found by the lord Buddha 2500 years ago. There are almost more than 130 Vipassana Meditation Centers in world-wide. dhamma.org I have done 4 of 10 day meditation courses and it changed my way of thinking & behavior completely ...

[@truth8307]

@@pasanperera6460 I have done it too. I met students who are recommended by their doctors too.

[@megan6o6]

I've tried reading about the no-self and the five aggregates and never fully grasped the concept. Thank you for this video, it made things a whole lot clearer!

[@jacobmichael462]

I could try to help you go into it and figure out what it means just let me know.

[@ronrush]

Thank you for the clear teachings. With gratitude and appreciation, I am looking forward to part 2! :)

[@skrrskrr99]

I swear. I've read so many pages and seen so many videos on this subject and specifically the 5 aggregates. This video is probably the only one that made perfect sense to my pea brain. Thanks!

[@markbrad123]

One of the best Dharma talks ever made

[@K0GAi.]

Wow, that was something! I've read about the aggregates however the way you presented them and explained the whole idea surrounding Anatta is just simple and fabulous! Thank you for exemplifying- really a jewel!

[@westsidesmitty1]

Thank you for putting the link to part 2 in the description!

[@xBrittBritt22x]

Every time I watch this video I want to relike it. This accerated my spiritual journey so much. I wish I knew this year's ago. Thank you so much for this life changing information.

[@WrvrUgoThrUR]

Eye consciousness. That realization that you’ve been staring off into the distance; realizing what your eyes were focused on while you’ were actually seeing with your mind’s eye.

[@sandeshthane8012]

Why I am here after 4 years , thanks for all these thoughts !! These thoughts make us calm and encourage us to see always forward in our life !!

[@michaelh2935]

This is the clearest explanation on this topic I've ever seen, thanks!

[@JustWalkJapan]

Beautifully taught -- perfectly clear. Thank you.

[@wenwyn105]

Thank-you so much for making these videos on the teachings of the Buddha. They are helping me immensely understand concepts that were hazy to me before. Also, I experience an increased measure of calm after watching your videos. I am very grateful for the time you put into making these.

[@kaydecourval]

You are amazing! I have been having so much trouble grasping this idea and you have perfectly explained it. Thank you so much

[@tempesnyder6243]

She has such a gift, explaining this all so well.

[@galumpha]

Thank you very much for this helpful and informative video. It makes this seemingly-abstract subject much more real.

[@Dougcrockett27]

Thanks for this (and all) of your videos and posts. I am so glad to have found your KZbin Channel. All so helpful and instructive to a newby like me. You are posting exactly what I am ready to hear and learn. I'm all caught up though.... so keep going! :)

[@mikekeyes6102]

This is the best talk on this subject that I know of - so clearly explained.

[@charmaine7301]

Beautiful explanation 👌😃your passion for Buddhism shines through!

[@JezaJames]

You're an awesome teacher. I list to this as a lead into my zazen pratice. Thank you, I love it!

[@taviyo]

I really like you eloquent way of explaining the aggregate part of the self. So enlightening.Thanks!

[@doingtime20]

Best exposition of the five aggregates I have seen, very understandable, thank you.

[@sonamtenzin2690]

I have listened to Minjur Rinpoche's exlanation on no self in tibetan and your presentation compliments the concept clearly. Thank you very much.

[@jimsimon1140]

This is VERY good and I learned a great deal. You've wonderfully explained things I've listened to in the past.

[@SonicPhonic]

Wonderful video, thank you. Anatta seems like one of the most important teachings in Buddhism and this video is very well researched and clearly presented.

[@sjferguson]

I love your content so much. You really have a gift for explaining the Dharma in a way that makes it easier to understand. My experience with the Dharma is that it seems really simple on the surface but man, it gets deep really quick! 😊

[@robertcarleo6846]

This is one of the clearest explanation of Anatta and the five aggregates I have heard! All in only an half hour. Thank You Mindah-Lee.

[@msartpc2]

Thank you so much for your awesome explanation of the 5 aggregates. Most unexpected and enlightening insight into how we believe in the me identification. Love and peace.

[@WilliamRampart]

Thank you so much Minda-Lee! This video helped me so much to understand all these different things about Buddhism. I never understood Buddha's definition of Form until now! Namaste Minda-Lee :) I give you all my blessings.

[@shrutidhoke]

This was very insightful. Thank you so much for this wonderful video.

[@SleepingSun4]

I do appreciate your teaching very much. You have a wonderfully calm and joyful way of presenting these teachings, and its always a pleasure to learn from you. Thank you for this interesting video and all the others too. Have a lovely day with Buddha Blessings :)

[@pasanperera6460]

You guys may have more knowledge if you follow Vipassana meditation who found by the lord Buddha 2500 years ago. There are almost more than 130 Vipassana Meditation Centers in world-wide. dhamma.org I have done 4 of 10 day meditation courses and it changed my way of thinking & behavior completely ...

[@truth8307]

Agree that she is good, hope she carries on sharing. She earns good karma for herself too.

[@cynthiachazen3420]

You are an amazing teacher and speaker. Blew my mind.

[@coertzenjfs]

Thank you so much! Namaste!

[@PlaneCDR]

Excellent video. This is the best explanation I have heard! Thanks for posting it.

[@jamesclayton5135]

i am just starting to learn about this and i certainly wish i had of received this information years ago. i am being persistent in meditating . i have no one to talk to about this but i am watching the monks learning every day and you also are very good in explaining it is very helpful. thank you. i needed this

[@user-ln4kp2ig1s]

We must think comfort, the end of suffering the closer we get to being comfortable with our selves & others. "He came to send US the🕊️Comforter"!

[@Atropis88]

very comprehensive and informative. really clarified a concept i've been having trouble understanding. thank you!

[@grim789]

Loved this thank you so much for your incredible videos eloquently described and easy to understand this really helped out.

[@AdrianMartinez-bg5kl]

Wow, I've been listening to lectures for years and yours was by far the best! Thank you so much.

[@brenwyckoff]

Thank you for your diligence in mastering the teachings and your clarity in explaining the concepts.

[@BillSikes.]

Thank you Mindah, this is the best and most complete explanation of emptiness on the entire internet, I listen often, and you've helped me no end to deepened my own understanding of this very subtle topic of Sunyata.. Thank you and best wishes..

[@JustinTweed]

This is a great video for anyone who is new to buddhism or the five aggregates. :)

[@jannikmoller5929]

Wonderfull clear and genuine. All the Buddhas from the 3 times and ten directions bless You. Karmapa Chenno. May we all become victorious!

[@kyzer7777]

I like that you quote directly from the suttas..thank you

[@staypeace5955]

Thank you for this beautiful Dhamma...🙏

[@aaronf.186]

Mindah, thank you for changing my life....also, its so cute when you're laughing at your own jokes.

[@hersonpuman3316]

Hi Mindha, I realy needed this reflection this evening. Thank you for your very insightful presentation. Very very clear......

[@rishabhsinha2005]

Beautifully explained!...Would love to see a complete series of videos on Buddhist teachings.

[@parmydeol6966]

So beautifully explained Thankyou Thankyou ❤️❤️🙏🏾🙏🏾

[@helentan7516]

🙏for explaining the five aggregates in such simple term. Finally I fully understand it and the importance of Anatta.

[@napalama]

Thank you, it is very beautiful, pleasant to listen and easy to understand such complicated concepts video.

[@veranami]

Very good Mindah-Lee.Clearly and articulately explained.Thank you

[@gonia24]

Brilliant teaching. Thank you.

[@supremereader7614]

I only grasped that sense of unrestricted identity at the end of this video - and this was the second time I watched it. Thanks 🙏

[@sarahmackenzie5641]

Thank you, Mindah. There is so much information here, could you possibly create individual programs on these many pieces? What i mean is one for each aggregate, one for the senses, etc. I'm learning a lot from your work; thank you.

[@JohnMichaelHamlin]

Thanks so much for this video. It was very helpful.

[@mapacave]

as someone trying to grasp these concepts I really like your videos

[@jaylg2000]

Hi Mindah, Thank you so much for this video. May you gain much merit. Jayantha

[@user-wn4sb9hb8j]

Your voice is so sweet . And thank u for this video , i really got advantage of no self in my work :)♡♡♡♡♡♡♡♡♡♡

[@DailyWisdom999]

Very good teachings. Well done! :)

[@macphail1974]

I never understood this concept, though I had read about it several times, until watching this video. Thank you.

[@bike4aday]

One of the best explanations! Thank you so much!

[@hoydilla]

Thank you so much for your knowledge and dharma teachings...

[@cesarjake4867]

Great video. Although in my experience, along with a feeling of liberation is a sense of loss, depression, and confusion linked to the sense that if I'm "no self" than what am I other than a stream of experiences.

[@mandawalapannawansa8991]

Dear daughter, your presentation is great! You deserve much merits!

[@mattlovesjiyu]

wow, i never knew Buddhism was so interesting.

[@pasanperera6460]

You guys may have more knowledge if you follow Vipassana meditation who found by the lord Buddha 2500 years ago. There are almost more than 130 Vipassana Meditation Centers in world-wide. dhamma.org I have done 4 of 10 day meditation courses and it changed my way of thinking & behavior completely ...

[@bedokgentler]

It is. Peerless

[@truth8307]

It is. The most amazing is after more than 2500 years already, nothing in Buddha's teachings have been found to be wrong, illogical or incompatible with any scientific discoveries. Too bad this religion never proselytize or eager to spread and what most people understand of Buddhism is either just a little bit of it or twisted.

[@victorystar8586]

@@truth8307 Well, Buddhism does not share their belief with people who do not wish to know. Will anyone listen to something that they are not interested in? The first 5 followers of Buddha waited for him to be enlighted so that they could listen to his teaching. Thus, they stay silent to those who do not wish to listen, but share enthusiatically to those who do.

[@truth8307]

@@victorystar8586 I guess karma can find its way. People whose mental ability has not reached such level won't get to understand Buddhism too. This why despite that people studied science, still a large majority of are still ignorant(in believing a god). Due to karma and rebirth.

[@srikanthingilela]

Thanks a million times Mindah... Buddha bless you!

[@amasing1110]

Wonderful explanation of the teaching of the Buddha. Anatta is quite a different doctrine in comparison to the teachings of most religions. Your accurate explanation without interpretation appears to be exactly what the Buddha taught. Sadhu sadhu!!

[@konchoknorbuakapetercamaro1587]

Thanks Mindah, much easier to hear you teach on this than try to understand from the traditional texts.

[@kathodosdotcom]

The Buddhist term Anatman (Sanskrit), or Anatta (Pali) is an adjective in sutra used to refer to the nature of phenomena as being devoid of the Soul, that being the ontological and uncompounded subjective Self (atman) which is the “light (dipam), and only refuge” [DN 2.100]. Of the 662 occurrences of the term Anatta in the Nikayas, its usage is restricted to referring to 22 nouns (forms, feelings, perception, experiences, consciousness, the eye, eye-consciousness, desires, mentation, mental formations, ear, nose, tongue, body, lusts, things unreal, etc.), all phenomenal, as being Selfless (anatta). Contrary to countless many popular (=profane, or = consensus, from which the truth can ‘never be gathered’) books (as Buddhologist C.A.F. Davids has deemed them ‘miserable little books’) written outside the scope of Buddhist doctrine, there is no “Doctrine of anatta/anatman” mentioned anywhere in the sutras, rather anatta is used only to refer to impermanent things/phenomena as other than the Soul, to be anatta, or Self-less (an-atta). Specifically in sutra, anatta is used to describe the temporal and unreal (metaphysically so) nature of any and all composite, consubstantial, phenomenal, and temporal things, from macrocosmic to microcosmic, be it matter as pertains the physical body, the cosmos at large, including any and all mental machinations which are of the nature of arising and passing. Anatta in sutra is synonymous and interchangeable with the terms dukkha (suffering) and anicca (impermanent); all three terms are often used in triplet in making a blanket statement as regards any and all phenomena. Such as: “All these aggregates are anicca, dukkha, and anatta.” It should be further noted that, in doctrine, that the only noun which is branded permanent (nicca), is obviously and logically so, the noun attan [Skt. Atman], such as passage (SN 1.169). Anatta refers specifically and only to the absence of the permanent soul as pertains any or all of the psycho-physical (namo-rupa) attributes, or khandhas (skandhas, aggregates). Anatta/Anatman in the earliest existing Buddhist texts, the Nikayas, is an adjective, (A is anatta, B is anatta, C is anatta). The commonly (=profane, consensus, herd-views) held belief to wit that: “Anatta means no-soul, therefore Buddhism taught that there was no soul” is an irrational absurdity which cannot be found or doctrinally substantiated by means of the Nikayas, the suttas (Skt. Sutras), of Buddhism. The Pali compound term and noun for “no soul” is natthatta (literally “there is not/no[nattha]+atta’[Soul]), not the term anatta, and is mentioned at Samyutta Nikaya 4.400, where Gotama was asked if there “was no- soul (natthatta)”, to which Gotama equated this position to be a Nihilistic heresy (ucchedavada). Common throughout Buddhist sutra (and Vedanta as well) is the denial of psycho-physical attributes of the mere empirical self to be the Soul, or confused with same. The Buddhist paradigm (and the most common repeating passage in sutta) as regards phenomena is “Na me so atta” (this/these are not my soul), this most common utterance of Gotama the Buddha in the Nikayas, where “na me so atta” = Anatta/Anatman. In sutta, to hold the view that there was “no-Soul” (natthatta) is = natthika (nihilist). Buddhism differs from the “nothing-morist” (Skt. Nastika, Pali natthika) in affirming a spiritual nature that is not in any wise, but immeasurable, inconnumerable, infinite, and inaccessible to observation; and of which, therefore, empirical science can neither affirm nor deny the reality thereof of him who has ‘Gone to That[Brahman]” (tathatta). It is to the Spirit (Skt. Atman, Pali attan) as distinguished from oneself (namo-rupa/ or khandhas, mere self as = anatta) i.e., whatever is phenomenal and formal (Skt. and Pali nama-rupa, and savinnana-kaya) “name and appearance”, and the “body with its consciousness”. [SN 2.17] ‘Nonbeing (asat, natthiti [views of either sabbamnatthi ‘the all is ultimately not’ (atomism), and sabbam puthuttan ‘the all is merely composite’ [SN 2.77] both of this positions are existential antinomies, and heresies of annihilationism])’”. In contrast it has been incorrectly asserted that affirmation of the atman is = sassatavada (conventionally deemed ‘eternalism’). However the Pali term sasastavada is never associated with the atman, but that the atman was an agent (karmin) in and of samsara which is subject to the whims of becoming (bhava), or which is meant kammavada (karma-ism, or merit agencyship); such as sassatavada in sutta = “atta ca so loka ca” (the atman and the world [are one]), or: ‘Being (sat, atthiti [views of either sabbamatthi ‘the all is entirety’, and sabbamekattan ‘the all is one’s Soul’ [SN 2.77] both are heresies of perpetualism]). Sasastavada is the wrong conception that one is perpetually (sassata) bound within samsara and that merit is the highest attainment for either this life or for the next. The heretical antinomy to nihilism (vibhava, or = ucchedavada) is not, nor in sutta, the atman, but bhava (becoming, agencyship). Forever, or eternal becoming is nowhere in sutta identified with the atman, which is “never an agent (karmin)”, and “has never become anything” (=bhava). These antinomies of bhava (sassatavada) and vibhava (ucchedavada) both entail illogical positions untenable to the Vedantic or Buddhist atman; however the concept of “eternalism” as = atman has been the fallacious secondary crutch for supporting the no-atman commentarialists position on anatta implying = there is no atman. Logically so, according to the philosophical premise of Gotama, the initiate to Buddhism who is to be “shown the way to Immortality (amata)” [MN 2.265, SN 5.9], wherein liberation of the spirit/mind [Greek = nous] (cittavimutta; Greek = epistrophe) is effectuated thru the expansion of wisdom and the meditative practices of sati and samadhi (assimilation, or synthesis, complete disobjectification with all objective [unreal] 'reality'), must first be educated away from his former ignorance-based (avijja) materialistic proclivities in that he (the common fool) “saw any of these forms, feelings, this body in whole or part, to be my Self/Atman, to be that which I am by nature”. Teaching the via negativa methodology of anatta in sutta pertains solely to things phenomenal, which were: “subject to perpetual change; therefore unfit to declare of such things ‘these are mine, these are what I am, that these are my Soul’” [MN 1.232]. The one scriptural passage where Gotama is asked by a layperson what the meaning of anatta is as follows: [Samyutta Nikaya 3.196] At one time in Savatthi, the venerable Radha seated himself and asked of the Blessed Lord Buddha: “Anatta, anatta I hear said venerable. What pray tell does Anatta mean?” “Just this Radha, form is not the Soul (anatta), sensations are not the Soul (anatta), perceptions are not the Soul (anatta), assemblages are not the Soul (anatta), consciousness is not the Soul (anatta). Seeing thusly, this is the end of birth, the Brahman life has been fulfilled, what must be done has been done.” Anatta as taught in the Nikayas has merely relative value as it is directly conducive to Subjective awakening, or illumination; it is not an absolute one. It does not say or imply simply that the Soul (atta, Atman) has no reality, but that certain things (5 aggregates), with which the unlearned man (fool = puthujjana, as is always implied in spiritual texts, a materialist) identifies himself, are not the Soul (anatta) and that is why one should grow disgusted with them, become detached from them and be liberated. This principle of the extremely abused and misunderstood term anatta does not negate the Soul as such, but denies Selfhood to those things that constitute the non-self (anatta), showing them thereby to be empty of any ultimate value and to be repudiated; instead of nullifying the Atman (Soul) doctrine, it in fact compliments and affirms it in the most logical method by which Subjective gnosis is initially gained; that by and thru objective negation. It has been said that: ‘No Indian school of thought has ever regarded the human soul (another error, since the soul is not a possession of, nor is of the nature of the persona, or 'human') or the carrier of human personal (persona [Bob, Larry, Sue] is never confused by the Metaphysician, with the Person/Atman/Purisha) identity as a permanent substance (literally meaning, absurdly "permanent impermanence [substance]")’, which is certainly true when referring to the empirical persona (mere self [aggregates/namorupa], as opposed to the Person, spirit, atman), that ‘ensouled’ being, as was common in old English to say: “late at night, not a soul (mere person) was to be seen walking about”. That the atman is not to be understood as a cartesian thinking substance, phenomena, or eternal soul, is certainly the case, and logically cannot be otherwise. It cannot be missed that in so discussing the commentarialist’s position of a ‘doctrine of anatta’ that anatta is merely a qualifier of something else and that anatta in and of itself in standalone is utterly meaningless and untenable to speak or make mention of an ‘anatta doctrine’ without qualification of what, and in what context, anatta is being qualified of X (the afore mentioned 22 things of which anatta is said to equal) i.e. that which is defacto equivalent to or with anatta. That anatta in doctrine is aught but ever equivalent to what is evil, foul, disgusting, phenomenal and repulsive, to therefore make declaration that, as many fool "buddhists" (in name only) have done, “anatta is a core tenant of Buddhism” cannot be enjoined, since the principle upon which Buddhism was founded is the quest for the immortal (amatagamimagga SN 5.9), and the unceasing bliss as gained by and thru liberation in wisdom’s culmination. Anatta is, obviously so, a key principle in the doctrine of Buddhism (and other via negativa systems, of which Advaita also makes extensive use of the term anatman) and the metaphysics thereof quantify anatta and being meant all physical and mental consubstantial and temporal objectivity; all compounded things either in simplex (matter, hyle) or complex (mental). As an-atta is meant not-Subject (= object [phenomena]), those things, as Buddhism declares “the unlearned fool bemuses himself as being (those things)”. "What do you suppose, followers, if people were carrying off into the Jeta grove bunches of sticks, grasses, branches, and leaves and did with them as they wished or burned them up, would it occur to you: These people are carrying us off, are doing as they please with us, and are burning us? No, indeed not Lord. And how so? Because Lord, none of that is our Soul, nor what our Soul subsists upon! Just so followers, what is not who you are, do away with it, when you have made done with that, it will lead to your bliss and welfare for as long as time lasts. What is that you are not? Form, followers, is not who you are, neither are sensations, perceptions, experiences, consciousness" [MN 1.141]. Just as ‘disgusting (anatta) doctrine’ cannot make logical sense, neither does ‘anatta doctrine’ bring light to studiers of Buddhism what anatta is contextually or its philosophical importance as being merely a qualifier of that which is evil, foul, disgusting, phenomenal and repulsive (= anatta). Anatta is of course a doctrinal tenant within Buddhism used to earmark phenomena, however as conventionally and irrationally conceived, there is absolutely no such creature in Buddhism as a "no-Soul doctrine". What has Buddhism to say of the Self? "That's not my Self" (na me so atta); this, and the term "non Self-ishness" (anatta) predicated of the world and all "things" (sabbe dhamma anatta); Identical with the Brahmanical "of those who are mortal, there is no Self/Soul", (anatma hi martyah [SB., II. 2. 2. 3]). [KN J-1441] “The Soul is the refuge that I have gone unto”. For anatta is not said of the Self/Soul but what it is not. There is never and nowhere in sutra, a ‘doctrine of no-Soul’, but a doctrine of what the Soul is not (form is anatta, feelings are anatta, etc.). It is of course true that the Buddha denied the existence of the mere empirical “self” in the very meaning of “my-self” (this person so-and-so, namo-rupa, an-atta, i.e. Bob, Sue, Larry etc.), one might say in accordance with the command ‘denegat seipsum, [Mark VII.34]; but this is not what modern and highly unenlightened writers mean to say, or are understood by their readers to say; what they mean to say and do in fact say, is that the Buddha denied the immortal (amata), the unborn (ajata), Supreme-Self (mahatta’), uncaused (samskrta), undying (amara) and eternal (nicca) of the Upanishads. And that is palpably false, for he frequently speaks of this Self, or Spirit (mahapurisha), and nowhere more clearly than in the too often repeated formula 'na me so atta’, “This/these are not my Soul” (na me so atta’= anatta/anatman), excluding body (rupa) and the components of empirical consciousness (vinnana/ nama), a statement to which the words of Sankhara are peculiarly apposite, “Whenever we deny something unreal, is it in reference to something real” [Br. Sutra III.2.22]; since it was not for the Buddha, but for the nihilist (natthika), to deny the Soul. For, [SN 3.82] “yad anatta….na me so atta, “what is anatta…(means) that is not my Atman”; the extremely descriptive illumination of all thing which are Selfless (anattati) would be both meaningless and a waste of much time for Gotama were (as the foolish commentators espousing Buddhism’s denial of the atman) to clarify and simplify his sermons by outright declaring ‘followers, there is no atman!’, however no such passage exists. The Pali for said passage would be: ‘bhikkhave, natthattati!’; and most certainly such a passage would prove the holy grail and boon for the Theravadin nihilists (materialists) who have ‘protesteth too much’ that Buddhism is one in which the atman is rejected, but to no avail or help to their untenable views and position by the teachings themselves.

[@aerauticjojola8977]

There isn't anything that can be argued here, you are correct. But I'm pretty sure that the canon emphasizes in the maha-niddana sutta, and a few other places, the consequences of delineating the self, and the benefits of not-delineating it.

[@aerauticjojola8977]

Or in other words, 'void of self' or 'void of soul' is how we are supposed to delineate the aggregates. Which is a FAR CRY from meaning that there isn't a self/soul (I've ALWYAS agreed with you on this, I've followed you for some time, we are also in agreement that the aggregates being called "the-all" is a FAR CRY from being a statement as regards the absolute.) But as regards any delineation of the self/soul whatsoever, is always a big no-no. Because that wouldn't be the apophatic way. Our delineations should remain on the aggregates, specifically as being void and empty (of soul/self). Delineation of self-soul whatsoever is unskillful for the true meditator. I hope you see the fine but important distinction I'm trying to make here as regards what is true in an absolute sense and what actually constitutes true practice. I wish you the best. Still a fan, though haven't followed in awhile since you've seemed focused on photography lately.

[@aerauticjojola8977]

Then again my eyes were opened when I found your channel, so your work has benefit. But I feel like it should be said ascertaining to the existence of the self-soul is meaningless since the only way in which we could do so is through the aggregates. It can't be taught only realized, but the method that leads to realization can be, and that is through non-delineation. As far as I understand anyway, I'm open to criticism here if you feel that's necessary.

[@Whobgobblin]

Aerautic Jojola Wait so are you arguing the only way to understand (or maybe realize is a better word?) the soul is to understand all the things that are not the soul and why?

[@LokeyeMC]

Oh boy. I've read all these words and I might be dense but I'm just not seeing clearly through it to understand what the heck the difference is. As I understand it, Buddha refers to No-Self as unrestricted awareness. It is because we cannot pin any of it down to show where the outline of the self is, that he uses the word No-Self. But at the end of the day, it sounds like he is agreeing with precisely what the advaita vedanta idea of atman is. Atman too is seen as unrestricted awareness that cannot be pinned down in any way to isolate a container of self. Isn't this then, simply a semantic debate, and they're both saying the same thing? Is that what you're implying here as well? That would make a lot more sense to me. Ever since I lost my monkey mind, I've just sat in emptiness and bliss when I meditate. Everything is fine, but for the life of me, I cannot understand what the heck the Buddha and the Advaita Vedanta folk are debating with this whole atman vs. anatta thing.

[@yusefendure]

Thank you. Well done. Insightful.

[@dontbelieveinez]

Great video! Helped me to understand a lot.

[@mike.legare99]

Very nicely laid out.

[@frankacvs]

Really beautifully explained. Thank you!

[@talersakhouangvilay736]

Hello Mindah, thanks so much for helping of spreading the dhamma. You're doing a wonderful job. My Father from San Diego CA . forwarded me your video. Sadhu..............sadhu.............sadhu. May your mission spreads worldwide to all the beings.

[@mikemcclymont936]

Loved this video. Thank you.

[@Adam-oe6jg]

So much love , Thank you

[@memeingthroughenglish7221]

I feel like this is so freeing in terms of not having a solid identity that is ours through letting go of who we thought we were and who we should be, we can just let ourselves be and be open to the changes. I've been an English teacher, and have decided to go back to school to study AI. When I think of my academic history and who I should be, this switch seems almost impossible, but when I let go of my past knowledge and work experience, I don't see why it's not possible for my mind to learn, given that I have the correct input. It's amazing how our identity is comprised of our surroundings, and can so drastically change if we let ourselves surrender to new surroundings.

[@zenbiscuits2805]

Loving your videos :)

[@shamanicrevolution2204]

Very well explained. Thank you

[@montidatta]

Brilliant video; I am inspired now to sign up for an online Buddhism course to learn more about the teachings. (I already practice sitting meditation, but I see I need more knowledge to gain more insight into the sitting practice.)

[@wesleygovender6579]

Thank you, you ex[plain with simplicity and eloquence

[@mattlovesjiyu]

wow, that was mind-blowing!

[@mael-strom9707]

My aggregates are getting a warm fuzzy feeling ...please continue.

[@rautnilesh12]

Great Video. Thanks.

[@kacatley9258]

16 unlikee? Really ?! Wonderful work and educational!👍🏽👏🏽 thanks ! ☸️🕉

[@briancareymusic1]

Greetings from Ireland again.thanks

[@steve114YT]

Excellent lesson, Mindah. Thank you for this great topic. :)

[@sopharinkhem3482]

wonderful, I have watched these videos many times.

[@mayurtirpude9367]

One of the best explanation.. Thank you. Keep it up

[@canvasation.]

Amazing video, therapeutic

[@georgegoodyear9631]

More insightful considerations for thought and reflection. I'll play this video a few more times, for a deeper understanding of the points and terminology raised. Then, I'll view your next instalment. Thank you.

[@diplodocus3]

If only Buddhism had not been vanished from India, this sub-continent would have been so prosperous. I hope I gain the mental strength to help revive it to its full glory! And may peace & prosperity follow perpetually

[@nitin1947]

@Barry Woods how much population of India is Buddhist? They have been masscared centuries ago. less than 1% of India is Buddhist and most of them are regugees from Tibet. Though there are lot of Buddist inscriptions, rock carvings in India the Dhamma and Buddhist population is vanquished.

[@karthikbhat84]

@@nitin1947 simply dont spread false about india ..buddism is not masced like wht westren people thing .its diclined due to islamic invesion of india cos buddism are more non voilence religion ...at that time when islamis attacked just cant resisist.so they eithier converted or killed so plese do some reserch and come

[@truth8307]

Well, karma is fair and able to find its way. Look at the covid-19 pandemic and see who are those who died. Will you expect so many from Western countries that are hit later ? Why are they so foolish or unprepared ?

[@bukayosaka5695]

@@karthikbhat84 Ever heard of pushyamitra shunga or Shashanka of gauda ? Learn some history

[@castelessaastik4655]

@@bukayosaka5695 Lol kumaril bhatt debated buddhist and defeated them in arguments

[@pooki3luv]

Excellent explanation..

[@bricesmith5864]

another great video, thank you

[@paramittha]

Clear. Thank you! 🙏🏻🙏🏻🙏🏻

[@catherinea3118]

Love your videos Mindah thanks