Indian Logic Forum

Mary · Last edited by Mary on Sat Jul 29, 2006 1:21 pm; edited 1 time in total

While recently reading Jonardon Ganeri's account of the development of moral reasoning to interpret Vedic ritual into doctrinal ritual statements in light of social and enviornmental change:

'The ritual roots of moral reason', in Kevin Schilbrack (ed.) Thinking Through Rituals: Philosophical Perspectives (London: Routledge), pp. 207-233

(available as PDF file - http://pcwww.liv.ac.uk/~jonardon/pdf/ritualethics.pdf)

it occured to me that one could substitute the words 'Buddhist philosophy' for 'Vedic ritual' and have a very good description of events that occured from the time of the 1st Buddhist council right up through the development of Soto Zen.

Other thoughts followed immediately: Gautama Buddha's historical rejection of Vedic texts; Buddha's refusal to have his teachings recorded in written form; the Kalama sutta:

"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' вЂ” then you should abandon them."
http://www.accesstoinsight.org/canon/sutta...a/an03-065.html;

the Alagaddupama sutta:

"Monks, these two slander the Tathagata. Which two? He who explains a discourse whose meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred..."
http://www.accesstoinsight.org/canon/sutta...mn-022-tb0.html;

the works of Dharmottara, Nagarjuna, Asanga, Vasubandu, Dignaga, Candrakirti, etc.

One could very well argue that Gautama Buddha wished to circumvent the development of a 'Bauddha MimДЃmsДЃ'. Yet, beginning with the 1st council onward, this is what occured.

Indeed, there is a Bauddha 'Purva' MimДЃmsДЃ' (eventually named 'Theravada', based in the doctrinal Pali canon) and a Bauddha 'Uttara' MimДЃmsДЃ' (eventually named Mahayana, based in the doctrinal Mahayana canons).

While Hindic religions have recognized the contribution of Guatama Buddha's logic in the historical development of Hindic doctrinal and moral reasoning, Buddhist religions have yet to recognize the contributions of Hindic logic to the historical development of Buddhist doctrinal and moral reasoning.

Regards,
M.Lee

Plamen · Posted: Fri Jul 28, 2006 6:10 pm Post subject:

They better first recognise the influence of Hindu Tantra. Smile

Mary · Posted: Sat Jul 29, 2006 12:20 am Post subject:

Of course, tantra has its own rituals and logic...

Plamen · Posted: Sat Jul 29, 2006 6:41 am Post subject:

I have met many a geshe who have demonstrated brilliant Ignorance of Dharmakirti when exposing the foundations of Buddhist Logic. And, second, most of the Hindu contributions to Buddhist Logic were in the form of refutations of the basic Buddhist doctrines of ksanika-vada and anatma-vada (especially in its whole-parts application). This is what Vatsyayana did first, followed by Uddyotakara and Udayana.

Misology is a common treat of religious ritual, be it Vedic or Buddhist:

Mary · Posted: Sat Jul 29, 2006 1:14 pm Post subject:

Plamen · Posted: Sat Jul 29, 2006 8:24 pm Post subject: