Buddhist literature

[Anonymous No.22514043]

Nagarjuna's mulamadhyamakakarika, Vigrahavyavartani and sunyatasaptati are closer to early Buddhist teachings eg atthakavagga or than any Theravada additions like that of Buddhaghosa or the Abhidhamma OR any mahayanist additions like dharmakaya or bodhisattva vows.

In fact you find the exact same tetralemma/catuskoti used in the Pali canon by the Buddha himself (agnivaccagotta sutta and malunkya sutta).

>But Nagarjuna is a mahayanist
There is literally only one Mahayana reference in his corpus which is a line praising amitabha Buddha at the end of the suhrlekha - I'd put actual money on this being a later addition.
>But Buddha wasn't a sceptic
Yes that's too blunt of a way of understanding it. read the atthakavagga and the kaccanagotta sutta.
The issue is not that we don't know if things exist or not, it's that we can see through analysis that they are actually indeterminate, therefore we see the limitations of conventional truth and how ultimate truth apparently surpasses intellect, understanding this, we don't take up conventional views with any seriousness

>But Sañjaya Belaṭṭhaputta the sceptic is said to be a numbskull
That's because he just says he doesn't know anything. This Is quite different to seeing that conventional truth is limited through negations.

Tl;Dr: all phenomena (dhammas) and entities (puggalas) are conditionally dependent (paticcasamupada) and therefore empty (sunnata) and this is the core of the Buddha's teaching on the nature of the world.

[Anonymous No.22514055]

>>22514043
>Tl;Dr: all phenomena (dhammas) and entities (puggalas) are conditionally dependent (paticcasamupada) and therefore empty (sunnata) and this is the core of the Buddha's teaching on the nature of the world.
So how's that different from the Pali canon

[Anonymous No.22514307]

146. When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, why don't you seek the light?

147. Behold this body, a painted image, a mass of heaped up sores--infirm, full of hankering, with nothing lasting or stable.

148. Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for life ends in death.

149. These dove-coloured bones are like gourds that lie scattered about in autumn; having seen them, how can one seek delight?

150. THe body is a city built of bones, plastered with flesh and blood, containing within decay and death, pride and contempt.

151. Even gorgeous royal chariots wear out, and this body too wears out. But the Dhamma of the good does not age; thus the good makes it known to the good.

152. The man of little learning grows old liek a bull: he grows only in bulk, but his wisdom does not grow.

153. Through many a birth in samsara have I wandered in vain, seeking the builder of this house of life. Repeated birth is indeed suffering!

154. O house-builder, you are seen! You will not build this house again. For all your rafters are broken and your ridgepole shattered. My mind has reached the Uncreate: I have attained the destruction of craving!

[Anonymous No.22514396]

>>22514055
It's not thats my point

[Anonymous No.22514412]

>>22514055
>>22514396
But a less flippant response is:
The Pali canon includes the abhidhamma pitaka which is probably a letter innovation that actually says that dhammas and things like sight or gender are actual ultimate realities