By Bhikkhu Katukurunde Nanananda
During this ebook, the Venerable writer, previously an Assistant Lecturer in Pali on the college 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, proposal and truth. This paintings offers basically with vital, yet arguable doctrinal phrases, present in the Pali Canon - Papanca and Papanca- sannà-sankhà. The ordinarily 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 scholar of philosophy, psychology and ethics, in addition. The observations on suggestion and conceptualizing locate detailed import within the context of contemporary 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 info for Concept and Reality in Early Buddhist Thought: An Essay on Papanca and Papanca-Sanna-Sankha
Vitakka > papañca) might make one wonder whether we have here a reversal of the correct order (vitakka < papañca-saññâ- saïkhâ). But the contradiction is more apparent than real. The assertion of the Sakkapañha sutta that 'vitakka' originates from 'papañca saññâsaïkhâ' only means that in the case of the worldling the word or concept grasped as an object for ratiocination, is itself a product of 'papañca'. This, in its turn breeds more of its kind when one proceeds to indulge in conceptual proliferation (papañca).
Diññhigata§' suggests the speculative nature of the view. 'Taõhâgata§’ may well refer to the desire that prompts one to 'entertain' these views. 'Saññâgata§' reminds us of the sensory origin of the same. 'Maññita§' points to the thought activity or imagination that precedes their formulation. 'Upâdânagata§' refers to the grasping aspect which makes them dogmas. isâro' emphasises the delusion and wavering that they bring about. As for 'papañcita§’ we may infer that it visualises the proliferating, expanding and diffusing quality of the speculative views in question.
He points out that the scope of 'papañca' is co-extensive with the range of the six senses, and that the cessation of the spheres of six senses without residue, results in the cessation or allayment of papañca. , the empirical), by overflowing into the transcendental in a spree of speculative metaphysics. Dogmatic speculative views are by far the most virulent 1 and typical instances of 'papañca' in the sense of prolific conceptualisation. The reference to a range of 'papañca' ('papañcassa gati') in Sâriputta's reply, is strongly suggestive of the dynamic import of the term in Buddhist psychology.