By Thich Nhat Hanh
Within the middle of the Buddha's educating, Thich Nhat Hanh brings his reward of transparent and poetic expression to an evidence of the 4 Noble Truths, the Noble Eightfold course, and different easy Buddhist teachings. Thich Nhat Hanh's remarkable contribution to Buddhism and to lifestyles is the best way he makes those teachings and practices obtainable to all people, exhibiting us how the very pain that's keeping us down will be the trail to our liberation.
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Within the center of the Buddha's educating, Thich Nhat Hanh brings his present of transparent and poetic expression to a proof of the 4 Noble Truths, the Noble Eightfold direction, and different simple Buddhist teachings. Thich Nhat Hanh's amazing contribution to Buddhism and to lifestyles is the best way he makes those teachings and practices obtainable to each person, displaying us how the very ache that's protecting us down should be the trail to our liberation.
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Extra resources for The Heart of Buddha's Teachings
The idea, commonly elaborated in the Abhidharma literature, is that among the causes of any cognition is an immediately preceding moment of awareness—a samanantarapratyaya, as this is called. On a standard Ābhidharmika list of the conditions producing any moment of awareness, this “immediately preceding moment” of the same kind is one among four causal conditions. ” This notion is of sufficient importance that it’s worth lingering for a moment on it. 34 3 dharmakīrti’s proof of rebirth Indian Buddhists shared with many other Indian philosophers the view that the sense faculties should actually be reckoned as six: the five familiar senses plus the “mental” (manas) sense faculty.
Thus, Dharmakīrti’s criterion can plausibly be taken as recommending the conclusion that only our episodic sensations are real, without also warranting the (inferential) belief that these must be the states of an underlying self; the self is thus the originating example of the kind of “whole” or abstraction whose reality Buddhists like Dharmakīrti chiefly aim to refute. Just, then, as one can (for example) get milk from some particular bovine critter but not from the abstract property of “being a cow” (gotva), so, too, the “self ” should be recognized as an explanatorily idle con- dharmakīrti’s proof of rebirth 3 23 cept; all that is really occurrent (where that just means causally efficacious) is the particular sensations that alone are discoverable upon introspection.
I argue that this is an account according to which the intentionality of the mental (of what thought is about) is to be explained finally in terms of the proximate causes of particular episodes of awareness—and that despite the considerations that may be taken to recommend such a psychologistic approach, this move brings out the truth in Donald Davidson’s observation that empiricism is, problematically, finally “the view that the subjective (‘experience’) is the foundation of objective empirical knowledge” (1988, 46).