The Buddha's teaching and the ambiguity of existence by R. G. de S. Wettimuny

By R. G. de S. Wettimuny

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H e remains m entally as b a r r e n as he was when he started, since the fundam ental m ental barren-ness (fiidkhila) 1 o f not seeing the four noble truths is still there in Inm. Consequently he does not also perceive w hat further tusk he has to perform; m oreover, since he experiences no A lte ra tio n in him by virtue o f his ‘understanding’, frustration Inn sets in. The Buddha said that his T each in g is ‘well said’ (svakhdto) mid ‘leading on’ (opanayiko). se im portant characteristics the same cannot be said of either the Commentaries or the Abhidhamma Pitaka.

T h is m erely shows, however, th a t o n e can n o t get b e y o n d th e cogito by d o u b tin g it. e. the B u d d h a ’s T ea ch in g ) is beyond the cogito. T h e cogito, then, can be re a c h e d by d o u b t— o n e doubts and doubts until one finds wlwl one c an n o t d o u b t, w h a t is inaccessible to d o u b t, n am ely th e cogito. Hut the D h a m m a can n o t be re a c h e d in this w ay. T h u s th e D ham m a, though c ertain ly inaccessible to d o u b t, is m ore th a n th a t; it is altogether beyond th e sp h e re o f doubt.

These, monks, are the two conditions for the arising o f wrong view. “ There are, monks, these two conditions for the arising o f right view. W h at tw o? Another’s utterance and proper attention. ” 2 1. , L o n d o n ), is a book w orthy o f attention. 2. Dve’me bhikkhave paccaya micchdditlhiyd uppadaya. Katame dve? Parato ca ghoso ayoniso ca manasikdro. Ime kho bhikkhave dve paccaya micchdditthiya uppdddydti. Dve’me bhikkhave paccaya, sammddifthiya uppadaya. Katame dve? Parato ca ghoso yoniso ca manasikdro.

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