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

By Bhikkhu Katukurunde Nanananda

During this ebook, the Venerable writer, previously an Assistant Lecturer in Pali on the collage of Sri Lanka, Peradeniya, drawing from his vast wisdom of the Buddha’s teachings, sheds new mild on a perennial challenge of philosophy, indicated within the identify, notion and fact. This paintings bargains basically with very important, yet debatable doctrinal phrases, present in the Pali Canon - Papanca and Papanca- sannà-sankhà. The routinely Buddhistic doctrine of ‘not-self’ (anattà) is proven in new dimensions of value having far-reaching implications not just within the context of Buddhism but in addition for the scholar of philosophy, psychology and ethics, besides. The observations on idea and conceptualizing locate unique import within the context of recent semantic philosophy. Copious quotations from the Buddhist texts offer elevated wisdom and new interpretations of imprecise passages, and likewise render the paintings a considerable resource publication for Buddhist Philosophy.

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Extra resources for Concept and Reality in Early Buddhist Thought: An Essay on Papanca and Papanca-Sanna-Sankha

Example text

For instance, at the level of sense-restraint enjoined for the monk, it is said that he should not dwell on the general or special characteristics of the data of sense-experience lest unwholesome mental states should flow into his mind. "And how, O King, is the bhikkhu guarded as to the doors of his senses? `When, O King, he sees an object with his eye, he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil mental states, covetousness and dejection to flow in over him so long as he dwells unrestrained as to his sense of sight.

2 He has no views because he has got rid of the point of view, that is, the illusion of 3 the ego. Hence he neither formulates nor proffers any views. There 1 Pahînamânassa na santi ganthâ vidhûpitâ mânaganthâssa sabbe sa vîtivatto yamatam sumedho aha§ vadâmîti pi so vadeyya mama§ vadantîti pi so vadeyya loke samañña§ kusalo vidtvâ vohâramattena so vohareyyâti. — S. N. I. 14 - 15 `For him who hath renounced them utterly Chains of illusion as to self or soul Exist no more, scattered are all such bonds.

N. " "No, Lord". 40 than the raft is of the farther bank. Being a form of Diññhi or view, it presupposes a view-point, and it is, or ought to be, the view-point of the Ariyan disciple. As we have earlier pointed out, the emancipated sage has no view-point — indeed he needs none as he has reached the Goal. 1 Thus we arrive at another paradox, as in the case of 'the silence' of the 'muni'. The sage does not entertain any views not only when he refutes 'micchâ-diññhi' (false view), but also when he preaches `sammâ diññhi' (right view).

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