Early Buddhist Theory of Knowledge by Kulatissa Nanda Jayatilleke

By Kulatissa Nanda Jayatilleke

This booklet is predicated totally on the resource fabric to be had within the Pali Canon, studied traditionally and philosophically within the gentle of the modern, prior and later literary facts on the topic of the topic. The antiquity and authenticity of the cloth is vouchsafed by way of the literary, linguistic, ideological, sociological, and old facts present into Pali Canon itself. The e-book strains the starting place of the idea of data and its improvement in early Buddhism - the Hinayana Buddhism of Pali Canon. The e-book is documented with a Preface, record of Abbreviations, an Appendix, Chronological desk of colleges, Bibliography and Index.

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If Being was the only reality, plurality is mere appearance. The different shapes and names that things have, cannot be real, for Being is the one and only substance that exists. This is illustrated by some empirical examples. 4). ^27) It is not only the present plurality that has to be accounted for but the origin of this plurality. 3). 3,4). Empirical evidence is adduced in favour of this causal sequence,1 where it is pointed out that when we 1 Note that heat, water and food are in the relationship of root and sprout; *.

Everything is created, called the first lokäyata- theory (prathamam lokäyatam). e. nothing is created, called the second lokäyata- theory (dvitiyam lokayatam). e. everything is impermanent. e. everything is permanent. e. everything is resultant. e. everything is not resultant, called the sixth lokäyata- theory (sastham lokäyatam). e. everything is a unity. e. everything is different (the world is a plurality). e. the world is a duality. e. the world is a non-duality. e. everything is subject to causation since they are seen to proceed from a diversity of causes (vicitra-hetu-prapatti-darsanät).

Sit). This may be deemed to be a reference to the nihilist school of lokäyata, which according to the Samyutta Nikäya held the tenet that 'nothing exists' (sabbam natthi, v. supra 58) and which is described in the Lankävatära Sutra as the school which held that 'this world does not exist' (v. 17). e. sabbam ekattam; sabbam puthuttam) also appear to have had their origin in the Upanisadic period. The Bhagavadgita speaks of 'some who worship with the offerings of knowledge with (theories) of unity as well as of plurality' (yVzäftcz-yajnena cä'pyanye .

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