Muni's PlayAnalysis of Self and its Antidotes
According to the Madhyanta Vibhaga Karika (Chapter 3, Verses 15-22), the view of a “Self” (ātma-darśana) is based on ten false conceptions, which are countered by ten types of “skillfulness” (kauśalya) or analytical frameworks.
Table 1: The Ten False Conceptions of the Self (Ātma-darśana)
This table lists the psychological assumptions we make when we project the idea of a “Self” onto reality.
| # | Sanskrit Terms (Devanagari, Transliteration, Translation) | Explanation of the False View |
|---|---|---|
| 1 | एकहेतुत्व (Eka-hetutva) Single Cause / Unity | The assumption that the “Self” is a single, solid, and indivisible “atom” or a primary soul-unit that exists behind all things. |
| 2 | भोक्तृत्व (Bhoktṛtva) The Enjoyer | The belief that there is a “me” who is the passive consumer or “taster” of pleasure, pain, and sensory experiences. |
| 3 | कर्तृत्व (Kartṛtva) The Doer / Agent | The conviction that the Self is the “engine” or independent actor that initiates and carries out all physical and mental actions. |
| 4 | वशवर्तने (Vaśavartane) The Controller | The feeling of being the “internal boss” who has the sovereign power to control the body and mind’s direction. |
| 5 | आधिपत्य (Ādhipatyārtha) The Lord / Master | The belief that the Self is the ultimate “owner” or governing authority over its surrounding environment and internal states. |
| 6 | नित्यत्व (Nityatva) The Permanent | The assumption that “I” am the same person today as I was yesterday—an eternal core that doesn’t change with time. |
| 7 | क्लेशशुद्ध्याश्रय (Kleśa-śuddhy-āśraya) Locus of Affliction and Purity | The idea that the Self is a “container” or “vessel” that starts out dirty (afflicted) and becomes clean (purified) through effort. |
| 8 | योगित्व (Yogitva) The Practitioner | The subtle ego-view that “I” am the one who is practicing meditation, walking the path, or achieving spiritual heights. |
| 9 | अमुक्त (Amukta) The Unliberated | The projection that there is a “Self” currently trapped in the cycle of suffering (Samsara). |
| 10 | मुक्तत्व (Muktattva) The Liberated | The projection that there is a “Self” that will eventually achieve freedom or Nirvana as a final destination. |
Table 2: The Antidotes or Reasons (Kauśalya)
This table lists the Buddhist frameworks (The Ten Skillfulnesses) used to analyze experience so thoroughly that the “Self” can no longer be found.
| # | Sanskrit Terms (Devanagari, Transliteration, Translation) | Explanation of the Antidote / Analysis |
|---|---|---|
| 1 | अनेकत्वाऽभिसङ्क्षेप (Anekatvā-bhisaṅkṣepa) Plurality / Aggregation | The Aggregates (Skandhas): Breaks the “single unit” into five changing parts (form, feeling, etc.), showing there is no single core. |
| 2 | वेदितार्थपरिच्छेदभोगायद्वार (Veditārtha-pariccheda-bhogāya-dvāra) Gateways of Perception | The Sense-Bases (Āyatanas): Shows that experience is just a process of “doors” (eyes, ears) meeting “objects,” with no “enjoyer” inside. |
| 3 | ग्राहकग्राह्यतद्ग्राहबीजार्थ (Grāhaka-grāhya-tad-grāha-bījārtha) Subject-Object Seeds | The Elements (Dhātus): Explains action as the interaction of “seeds” of consciousness and elements, removing the need for an “agent.” |
| 4 | हेतुफलायासानारोपाऽनपवाद (Hetu-phalāyāsānāropā-napavāda) Cause and Effect without Effort | Dependent Origination (Pratītyasamutpāda): Proves that things happen because of conditions, not because an internal “controller” demands it. |
| 5 | सम्प्राप्तिसमुदाचारपारतन्त्र्य (Samprāpti-samudācāra-pāratantrya) Attainment and Dependence | Possibility and Impossibility (Sthānāsthāna): Demonstrates that “mastery” is just the presence of specific causes, not a “Lord.” |
| 6 | ग्रहणस्थानसन्धानभोगशुद्धि (Grahaṇa-sthāna-sandhāna-bhoga-śuddhi) Grasping, Staying, and Connection | The Faculties and Time (Indriya/Kāla): Shows that life is a series of discrete temporal moments of “grasping,” leaving no room for “permanence.” |
| 7 | वेदनासनिमित्तार्थतन्निमित्तप्रपत्ति (Vedanā-sanimittārtha-tan-nimitta-prapatti) Feeling and the Path to Peace | The Four Noble Truths: Realizes that suffering and purity are results of processes (Truths), not attributes of a “vessel.” |
| 8 | गुणदोषाऽविकल्पेन ज्ञानेन (Guṇa-doṣā-vikalpena jñānena) Wisdom beyond Qualities | The Spiritual Vehicles (Yāna): Teaches that the path is walked by “Non-conceptual Wisdom,” not by a “practitioner” or an ego. |
| 9 | सप्रज्ञप्तिसहेतुकात् निमित्तात् प्रशमात् (Saprajñapti-sahetukāt nimittāt praśamāt) Cessation of Designations and Signs | Enlightenment (Bodhi): Reveals that “bondage” and “liberation” are just mental labels (prajñapti); in reality, there is only the peace of the Absolute. |
Scriptural Reference
These verses are extracted from Chapter 3 - Analysis of Reality.
Verse 15
Sanskrit Text
एकहेतुत्वभोक्तृत्वकर्तृत्ववशवर्तने।
आधिपत्यार्थनित्यत्वे क्लेशशुद्ध्याश्रयेऽपि च
Transliteration
ekahetutvabhoktṛtvakartṛtvavaśavartane
ādhipatyārthanityatve kleśaśuddhyāśraye’pi ca
Translation
(The self is wrongly viewed as) a single entity (ekatva), a cause (hetutva), an enjoyer (bhoktṛtva), a creator (kartṛtva), having power (vaśavartana), a master (ādhipatya), eternal (nityatva), and as the basis for defilement (kleśa) and purity (śuddhi).
Verse 16
Sanskrit Text
योगित्वाऽमुक्तमुक्तत्वे आत्मदर्शनमेषु हि।
परिकल्पविकल्पार्थधर्मतार्थेन तेषु ते
Transliteration
yogitvā’muktamuktatve ātmadarśanameṣu hi
parikalpavikalpārthadharmatārthena teṣu te
Translation
(The self is also viewed as) a practitioner (yogitva), and as bound or liberated (amukta-muktatva). This view of a self (ātma-darśana) in these (categories) is countered by the meanings of the imagined (parikalpa), conceptualized (vikalpa), and the true nature of phenomena (dharmatā).
Verse 17
Sanskrit Text
अनेकत्वाऽभिसङ्क्षेपपरिच्छेदार्थ आदितः।
ग्राहकग्राह्यतद्ग्राहबीजार्थश्चाऽपरो मतः
Transliteration
anekatvā’bhisaṅkṣepaparicchedārtha āditaḥ
grāhakagrāhyatadgrāhabījārthaścā’paro mataḥ
Translation
(To counter the view of the self as a single entity), the first (skillfulness, regarding the Aggregates/Skandhas) has the meaning of multiplicity (anekatva), summary, and analysis. The next (regarding Elements/Dhātus) has the meaning of the subject (grāhaka), the object (grāhya), and their seeds (bīja).
Verse 18
Sanskrit Text
वेदितार्थपरिच्छेदभोगायद्वारतोऽपरम्।
पुनर्हेतुफलायासानारोपाऽनपवादतः
Transliteration
veditārthaparicchedabhogāyadvārato’param
punarhetuphalāyāsānāropā’napavādataḥ
Translation
Another (skillfulness, regarding Sense-bases/Āyatanas) is from the doors of experience, analysis, and enjoyment. Further, another (regarding Dependent Origination) is through avoidng superimposition and denial regarding cause (hetu), fruit (phala), and effort (āyāsa).
Verse 19
Sanskrit Text
अनिष्टेष्टविशुद्धीनां समोत्पत्त्याधिपत्ययोः।
सम्प्राप्तिसमुदाचारपारतन्त्र्यार्थतोऽपरम्
Transliteration
aniṣṭeṣṭaviśuddhīnāṃ samotpāttyādhipatyayoḥ
samprāptisāmudācāra-pāratantryārthato’param
Translation
Another (skillfulness, regarding Possibility/Sthānāsthāna) is from the meanings of the equal arising and sovereignty of the undesired, the desired, and purification. Another (regarding Faculties/Indriya) is from the meanings of attainment, practice, and dependence (pāratantrya).
Verse 20
Sanskrit Text
ग्रहणस्थानसन्धानभोगशुद्धिद्वयार्थतः।
फलहेतूपयोगार्थनोपयोगात्तथाऽपरम्
Transliteration
grahaṇasthānansandhānabhogaśuddhidvayārthataḥ
phalahetūpayogārthanopayogāttथा’param
Translation
Another (skillfulness, regarding Time/Adhvan) is from the meaning of the twofold purity of grasping, staying, connecting, and enjoying. Likewise, another (regarding Truths/Satya) is from the meaning of the utility of fruit and cause, or the lack thereof.
Verse 21
Sanskrit Text
वेदनासनिमित्तार्थतन्निमित्तप्रपत्तिततः।
तच्छमप्रतिपक्षार्थयोगादपरमिष्यते
Transliteration
vedanāsanimittārthatannimittaprapattitaḥ
tacchamapratipakṣārthayogādaparamiṣyate
Translation
Another (skillfulness, regarding Vehicles/Yāna) is accepted through the practice of signs with feeling (vedanā) and through the application of the meaning of the antidote (pratipakṣa) for that tranquility.
Verse 22
Sanskrit Text
गुणदोषाऽविकल्पेन ज्ञानेन परतः स्वयम्।
निर्याणादपरं ज्ञेयं सप्रज्ञप्तिसहेतुकात्
Transliteration
guṇadoṣā’vikalpena jñānena parataḥ svayam
niryāṇādaparaṃ jñeyaṃ saprajñaptisahetukāt
Translation
Another (skillfulness, regarding Conditioned and Unconditioned/Saṃskṛta-Asaṃskṛta) should be known as the departure (niryāṇa) by oneself or through another, using knowledge that does not conceptualize virtues (guṇa) or faults (doṣa), along with its designation (prajñapti) and cause (sa-hetuka).