Self-denial is necessary to overcome the hindrances of egoism,
pride, and selfish
desires which obscure the true nature within. The
person who is always concerned
with himself or herself, is trapped in
"the ego-cage of 'I', 'me' and
'mine.'" Consequently, he can neither
realize his own true self nor relate
to Ultimate Reality. From a Hindu
perspective, denying "I," "me,"
and "mine" is in fact a way to find the
true "I" that is
transcendent and one with Reality. In the Western per-
spective it is a way
to recover the true self, which is loving and comp-
assionate, having been
created in the image of God. Both perspectives
affirm the paradox that "he
who loves his life loses it, and he who hates
his life will keep it."
For more on this paradox, see Reversal and
Restoration, pp. 544-50.
Buddhism also teaches that the path to the religious goal requires
one to deny
the self and all egoistic grasping. But it goes further,
grounding the practice
of self-denial on the ontological statement that
any form of a self is unreal.
Buddhism is most sensitive to the insight
that self-denial, when done for the
purpose of seeking unity with an Abso-
lute Self or God, can become subtly
perverted into a form of pride and
self-affirmation. Total self-denial should
therefore dispense even with
the goal of a transcendent Self. There is no self,
either on earth or in
heaven; all forms are transient, subject to birth and
death. A number of
texts explaining this doctrine of No-self (anatta) are collected
here:
more may be found under Formless, Emptiness, Mystery, pp. 85-92 and Orig-
inal
Mind, No-mind, pp. 217-23.
He
who has no thought of "I" and "mine" whatever towards his
mind and
body, he who grieves not for that which he has not, he is, indeed,
called
a bhikkhu.
Buddhism. Dhammapada 367
They
are forever free who renounce all selfish desires and break away
from the ego-cage
of "I," "me," and "mine" to be united with the Lord.
Attain
to this, and pass from death to immortality.
Hinduism. Bhagavad Gita 2.71
Dhammapada
367: Cf. Madhyamakavatara 3, p. 412; Diamond Sutra 14, p. 888.
Bhagavad Gita
2.71: Cf. Bhagavad Gita 5.10-12, p 774; Maitri Upanishad
3.2, p. 412; Srimad
Bhagavatam 11.4, p. 412; Katha Upanishad 3.13, p. 840.
If
any man would come after me, let him deny himself and take up his cross
and
follow me. For whoever would save his life will lose it; and whoever
loses
his life for my sake and the gospel's will save it.
Christianity. Mark 8.34-36
Truly,
truly, I say to you, unless a grain of wheat falls into the earth
and dies,
it remains alone; but if it dies, it bears much fruit. He who
loves his life
loses it, and he who hates his life in this world will keep
it for eternal
life.
Christianity. John 12.24-25
O
Son of Man! If you love Me, turn away from yourself; and if you seek My
pleasure,
regard not your own; that you may die in Me and I may eternally
live in you.
Baha'i Faith. Hidden Words of Baha'u'llah, Arabic 7
The
Man of the Way wins no fame,
The highest virtue wins no gain,
The Great
Man has no self.
Taoism. Chuang Tzu 17
Torah
abides only with him who regards himself as nothing.
Judaism. Talmud, Sota 21b
Where
egoism exists, Thou art not experienced,
Where Thou art, is not egoism.
You
who are learned, expound in your mind
this inexpressible proposition.
Sikhism. Adi Granth, Maru-ki-Var, M.1, p. 1092
Yen
Yan asked about perfect virtue. The Master said, "To subdue one's
self
and return to propriety is perfect virtue. If a man can for one day
subdue
himself and return to propriety, all under heaven will ascribe per-
fect virtue
to him."
Confucianism. Analects 12.1.1
Mark
8.34-36: To bear the cross and sacrifice oneself for others, one must
first
deny the self and its desires. Cf. Matthew 10.24-25, p. 821; 23.12, p.
545;
Luke 14.26, p. 959; Philippians 2.6-11, p. 616; Romans 8.9-17, p. 576;
Acts
6.8-7.60, pp. 887f. John 12.24-25: Cf. Matthew 16.24-25, p. 875. Sota
21b:
Cf. Abot 2.4, p. 771. Maru-ki-Var, M.1: Cf. Diamond Sutra 9, p. 933.
The
pursuit of learning is to increase day after day.
The pursuit of Tao is to
decrease day after day.
It is to decrease and further decrease until one reaches
the point of
taking no action.
No action is undertaken, and yet nothing
is left undone.
Taoism. Tao Te Ching 48
If
you do not deny yourself completely, restoration through indemnity is
impossible.
Indemnity conditions can be realized only by completely deny-
ing yourself.
The standard of absolute denial should be established tow-
ard the individual,
the family, the race, the world, the cosmos, and God.
Unification Church. Sun Myung Moon, 4-3-83
Would
one die while living, thus crossing the ocean of existence.
Sikhism. Adi Granth, Suhi Chhant, M.5, p. 777
In
the evening do not expect [to live till] morning, and in the morning do
not
expect evening. Prepare as long as you are in good health for sick-
ness, and
so long as you are alive for death.
Islam. Forty Hadith of an-Nawawi 40
I
have been crucified with Christ; it is no longer I who live, but Christ
who
lives in me; and the life I now live in the flesh I live by faith in
the Son
of God, who loved me and gave himself for me.
Christianity. Bible, Galatians 2.20
Tao
Te Ching 48: Cf. Tao Te Ching 16, p. 840; 19, p. 294; 22, p. 549; Chuang
Tzu
6, p. 584. Sun Myung Moon, 4-3-83: Indemnity and Self-denial are necessary
because
of the Fall; see Divine Principle I.3.2.1, p. 547n. Cf. Luke 14.26, p.
959.
Galatians 2.20: Cf. Romans 8.9-17, p. 576; 12.1, p. 754; Ephesians
2.8-10,
p. 756. Mumonkan 46: The issue is grasping and dependence upon the
body and
sense experience, and fear of going beyond its limits. See Seng
Ts'an, p. 223.
Remember,
those who fear death shall not escape it, and those who aspire
to immortality
shall not achieve it.
Islam (Shiite). Nahjul Balagha, Khutba 43
Seek
not for life on earth or in heaven. Thirst for life is delusion.
Knowing life
to be transitory, wake up from this dream of ignorance and
strive to attain
knowledge and freedom.
Hinduism. Srimad Bhagavatam 11.13
You,
who sit on the top of a hundred-foot pole, although you have entered
the Way
you are not yet genuine. Proceed on from the top of the pole, and
you will
show your whole body in the ten directions.
Mumon's
Comment: If you go on further and turn your body about, no place
is left where
you are not the master. But even so, tell me, how will you
go on further from
the top of a hundred-foot pole? Eh?
Buddhism. Mumonkan 46
A
monk asked Baso, "What is the Buddha?" Baso answered, "No mind,
no
Buddha."
Buddhism. Mumonkan 33
"All
states are without self." When one sees this in wisdom, then he be-
comes
dispassionate towards the painful. This is the path to purity.
Buddhism. Dhammapada 277-79
"The body, brethren, is not the self. If body were the self, this
body
would not be subject to sickness, and one could say of body, 'Let my
body be
thus; let my body not be thus.' But inasmuch as body is not the
self, that
is why body is subject to sickness, and one cannot say of body,
'Let my body
be thus; let my body not be thus.'
"Feeling
is not the self. If feeling were the self, then feeling
would not be subject
to sickness, and one could say of feeling, 'Let my
feeling be thus; let my
feeling not be thus.'
"Likewise
perception... the [volitional] activities... and consc-
iousness are not the
self. If consciousness were the self, then con-
sciousness would not be subject
to sickness, and one could say of
consciousness, 'Let my consciousness be thus;
let my consciousness not be
thus'; but inasmuch as consciousness is not the
self, that is why
consciousness is subject to sickness, and that is why one
cannot say of
consciousness, 'Let my consciousness be thus; let my consciousness
not be
thus.'
"Now
what do you think, brethren, is body permanent or impermanent?"
"Impermanent,
Lord."
"And is the impermanent painful or pleasant?"
"Painful,
Lord."
"Then what is impermanent, painful, and unstable by nature,
is it
fitting to consider as, 'this is mine, this am I, this is my
self'?"
"Surely not, Lord."
"So
also is it with feeling, perception, the activities, and consc-
iousness. Therefore,
brethren, every body whatever, be it past, future,
or present, be it inward
or outward, gross or subtle, lowly or eminent,
far or near--every body should
be thus regarded, as it really is, by right
insight--'this is not mine; this
am not I; this is not my self.'
"Every
feeling whatever, every perception whatever, all activities
whatsoever, every
consciousness whatever [must likewise be so regarded].
"Thus perceiving, brethren, the well-taught
noble disciple feels
disgust for body, feels disgust for feeling, for perception,
for the acti-
vities, for consciousness. Feeling disgust he is repelled; being
repell-
ed, he is freed; knowledge arises that in the freed is emancipation;
so he
knows, 'destroyed is rebirth; lived is the religious life; done is my
task;
for life in these conditions there is no hereafter.'"
Buddhism. Samyutta Nikaya iii.68
Mumonkan
33: Implicit in this koan is the instruction to deny not only the
self but
also any object of attainment--even the Buddha himself; see Sutta
Nipata 1072-76,
p. 532; 919-920, p. 553; Sutra of Hui Neng 2, p. 90. The
third of the Four
Noble Truths speaks of the eradication of desire or
striving, even striving
after enlightenment. Compare Mumonkan 30, p. 116,
which asserts the seeming
opposite. Dhammapada 277-79: The self is right-
ly denied because it truly
does not exist; this is the Buddhist teaching
on no-self (anatta). See Sutta
Nipata 1072-76, p. 532; 919-920, p. 553.
Samyutta Nikaya iii.68: Matter (the
body), sensation (feelings), cognition
(perception), volition (the activities),
and the consciousness which de-
pends upon them are called the five aggregates
(skandhas). The Buddha
taught that these aggregates, which are commonly thought
to constitute the
self, are not the self. They are impermanent and unreal,
and so is the
self which is thought to consist of them. Cf. Majjhima Nikaya
i.142-45,
p. 929; Diamond Sutra 14, p. 888; Sutta Nipata 1072-76, p. 532.