Concept and Reality in Early Buddhist Thought: An Essay on by Bhikkhu Katukurunde Nanananda

By Bhikkhu Katukurunde Nanananda

During this booklet, the Venerable writer, previously an Assistant Lecturer in Pali on the collage of Sri Lanka, Peradeniya, drawing from his wide wisdom of the Buddha’s teachings, sheds new mild on a perennial challenge of philosophy, indicated within the identify, proposal and fact. This paintings offers basically with very important, yet arguable doctrinal phrases, present in the Pali Canon - Papanca and Papanca- sannà-sankhà. The frequently Buddhistic doctrine of ‘not-self’ (anattà) is proven in new dimensions of importance having far-reaching implications not just within the context of Buddhism but additionally for the coed of philosophy, psychology and ethics, besides. The observations on inspiration and conceptualizing locate detailed import within the context of contemporary semantic philosophy. Copious quotations from the Buddhist texts supply elevated wisdom and new interpretations of vague passages, and in addition render the paintings a considerable resource publication for Buddhist Philosophy.

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After crossing over, even the 'dhammas' have to be discarded, not to speak of the 'adhammas' (i, e. 'what does not pertain to Dhamma'). The parable which is so instructive as to merit analysis, runs thus:- They neither formulate nor proffer theories. They do not say — 'this is the highest purity'. ' 1 Vide Supra p. hinirodhagâminã pañipadâ (the stepping of the way to view - cessation). cf. Khema Sutta. — S. N. 111 126 ff. 38 "Monks, as a man going along a highway might see a great stretch of water, the hither bank dangerous and frightening, the farther bank secure, not frightening; but if there were not a boat for crossing by or a bridge across for going from the not-beyond to the beyond, this might occur to him.

S. N. 111 126 ff. 38 "Monks, as a man going along a highway might see a great stretch of water, the hither bank dangerous and frightening, the farther bank secure, not frightening; but if there were not a boat for crossing by or a bridge across for going from the not-beyond to the beyond, this might occur to him. ' Then monks, that man, having collected grass ... and striving with hands and feet, might cross over safely to the beyond. To him crossed over, gone beyond, this might occur: 'Now this raft has been very useful to me.

He held that these ten questions are the outcome of wrong reflection and hence do not admit of a categorical reply. He declared that they are speculative views which are a veritable jungle of error - a set of fetters which bring suffering, frustration, dejection and anguish in their train. 1 Now, the passage under consideration containing the quadrilemma, is yet another exposition of the unwholesome character of these speculative views. In it we find the Buddha explaining to a certain monk why an Ariyan disciple conversant with the Dhamma, does not entertain any doubts with regard to the Indeterminate points.

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