Sabbe Dhamma Anatta (fa wu ting fa)

sinweiy SG

these three statement of the Buddha's, which occur in the Suttas in many places:

Sabbe sankhárá aniccá.
Sabbe sankhárá dukkhá.
Sabbe dhammá anattá.
(Anguttara III,134; Dhammapada 277-279; &c.)
All formations are impermanent.
All formations are suffering.
All things are not-self.
-----

From the discussion in the last paragraph, it is apparent that dhammá as 'elements of mental analysis' represents what is common to both dhammá as 'objects of the mind' and dhammá as 'experiences' (in its widest sense); for 'elements of mental analysis' are experiences that have become objects of the analysing mind. We can now formulate a general sense of dhammá that is valid at least within the range of meanings indicated by the Suttas that have been considered: dhammá are 'objects of mental analysis'. This general sense has been derived, not as an exact definition of dhammá, but as a guide to the implication of sabbe dhammá anattá.

When this result is applied, sabbe dhammá anattá becomes 'all objects of mental analysis are not-self'. Since attá, or self, arises in the first place merely as a delusive figment of the mind, and is then attributed by the deluded mind to its objects -- 'the five aggregates of clinging or one of them' --, a statement that mental analysis finds no attá in any of its objects is equivalent to an absolute denial of attá. Remembering this, and also the fact that the mind is the only means there is of investigating anything at all, the foregoing interpretation of sabbe dhammá anattá may not seem unreasonable.
http://www.geocities.com/Athens/9366/nibban2.htm

i have this feeling that if you are stubbornly attached to any view point, and if Buddha is here, He will think of a way to Break your view point until you are non-attached to it.

ie. i have this feeling that attached to rebirth or no rebirth are both not what Buddha's wish we should practice eventually.

even attached to the above view point of "don't attached to view point" is wandering thoughts itself.

oh no this is Naivasamjnanasamjnanayatana (Neither Thinking nor Non-thinking). Shocked

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sinweiy SG

also :

egolessness or selflessness of person (Skt. pudgalanairatmya) This doctrine asserts that when one examines or looks for the person, one finds that it is empty. The person does not possess a self (Skt. atman, Tib. bdag-nyid) as an independent or substantial self. This position is held by most Buddhist schools.

egolesseness or selflessness of phenomena (Skt. dharma-nairatmya) This doctrine aserts than not only is there selflessness of person, but when one examines out phenomena, one finds that this external phenomena is also empty, i. e. it does not have an independent or substantial nature. This position is not held by the hinayana schools, but is put forth by the mahayana schools, particularly the Chittamatra school.

http://www.rinpoche.com/glossary.htm

sinweiy SG

even if we look closer at the Buddha's main teaching of suffering(first noble truth), emptiness(sunyata), not-self, and middle way.
this does not mean they are not true.
but in closer look, they are all meant to be tools to break our worldly attachment.

Buddhists who are not aware of Buddha's intentions might although detach from the worldly but instead turn their attachment to the Dharma. erm..hmm..
although initially attachment to the Dharma is good, but when you reached the other shore, the Dharma boat have to go too.

/\

cycle SG

Yes... and I'm one of the xia xia geng( lowest level of wisdom) to attain this level of insight.

As The Heart Sutra goes:

...wu ku ji mie dao
wu zhi yi wu de
yi wu suo de gu ...

cycle SG

OOps! What I want to say is I have yet to attain such insight. Maybe not even in this life time. Embarassed