By R. G. de S. Wettimuny

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T h e problem is the problem nl dukkha, and this is precisely w hat the Suttas repeatedly speak (it and set out to solve. It is t h e problem, first and foremost. Any doctrine w hich treats dukkha in a secondary fashion, or Inings it in only as an afterthought, is im m ediately suspect. As we w ill see later on, to understand dukkha is to understand llii' Buddha’s Teaching. Now, the roots o f the misinterpretations o f the Suttas are to these Com mentaries and to the Abhidhamma In lie traced Pitaka.

Aham nu khosmi? No nu khosmi? Kinnu khosmi? Katham nu khosmi? Ayam nu kho satto kuto dgato? So kuhim gdm i bhavissatxti. . {Majjhimanikdya Sutta No. 2). 16 T H E E X T S T E N T IA L A M B IG U IT Y all these philosophies rest is that the questions are valid. T h ey are faced w ith an am biguity that they cannot resolve. T h e liuddha, on the other hand, sees that the questions are n o t valid and that to ask them is to make the mistake o f assuming that they are. ” 1 I. pp. xi-xiii 17 C h apter II O N U N D E R S T A N D IN G T H E B U D D H A ’S T E A C H IN G W hen a person has d e v e lo p e d a wrong view regarding anything he has wasted time.

11 is well worth rem em bering that the mere understanding nr s e e i n g the Buddha’s Teaching (which is the degree neces­ sary to reach the p a t h leading to the cessation o f suffering as Against reaching and e x p e r i e n c i n g the cessation o f suffering) Inis as its im mediate rew ard not only contentm ent but also « feeling o f genuine strength. O ne can test one’s strength only in the face o f possible death; and the m ore one can rem ain 29 T H E B U D D H A 'S T E A C H IN G AND T H E A M B IG U IT Y O F E X IS T E N C E unmoved in the face o f death, the stronger one is.

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The Buddha's teaching and the ambiguity of existence by R. G. de S. Wettimuny


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