Gombrich dating buddha
Throughout the Abhidhamma’s formative period Buddhist thought was subject to a gradual process of institutionalisation, schematisation and conceptual assimilation.
Fundamental to this doctrinal development is the concept of was never employed by the Buddha and it is rare in the Pali Canon in general.
Having rejected the notions of a metaphysical substance and an enduring self, he analysed human experience in terms of conceptual and physical identity () – modes of analysis that are based on a conception of phenomenal experience as a series of dynamic processes.
One such concept that belongs to the textual layer posterior to the), asks the Buddha to explain in what way it is so.
In reply, the Buddha affirms the validity of that claim on the grounds that the world ‘is empty of self or of what belongs to self.’ He then expounds what exactly it is that is empty of self or of what belongs to self, enumerating the six sense spheres (or elements of perception. Born becoming is empty of , this extract means that the totality of human experience is devoid of an enduring substance or of anything which belongs to such a substance, because this totality is dependent on many and various conditions, and is of the nature of being subject to a continuous process of origination and dissolution.
Consider the following partial list of phenomena the Buddha discusses: greed, hatred, delusion, ignorance, grasping, craving, sense perception, becoming, aging, concentration, non-attachment, dispassion, equanimity, tranquility, trust, gladness, liberation-by-insight.
Although these may all be referred to as ‘things’ in the broadest, non-technical sense, they are not substances.
To settle this hypothesis we should briefly deal with the in this context refer to the principles or elements constituting human experience, such as eye, knowledge or recognition, but also to such items as the four noble truths, the five faculties and five powers, the seven factors of awakening or the eight factors of the path.