Sāṅkhya Teachings Found in Theravada Buddhism: an inquiry into an analogy depicted in the Visuddhimagga
Main Article Content
Abstract
In the study of philosophies in religions, occasionally, parallel concepts among the religions are also found. For that reason, to understand the original form and precise doctrine of the religions, it is essential to study their history too. The analogy “blind and lame” found in the Visuddhimagga was applied by Buddhaghosa to explain the teaching of Dependent Origination. The same analogy was utilized by Iśvara Kṛṣna to explain the interrelationship between Prakṛti and Puruṣa in Sāṅkhya Kārikā. In consequence, a doubt arises whether the Theravada Buddhist texts were shaded by non-Buddhist systems accepted soul theory. Also, this doubt leads to misunderstand that the teachings of the Dependent and Origination and Prakṛti and Puruṣa are identical. Nevertheless, inquiring the historical records related to these two different religious texts and their traditions, it is obvious that they were different teachings in different contexts. So, this article aims to corroborate varies of them with reference to the history of religions: Buddhism and Sāṅkhya.
Article Details
References
Bibliography
Buddhadatta, A. P. (1980).Vibhaṅgappakaraṇa aṭṭhakathā. ed. London: Pali Text Society.
Carr, B. & Mahalingam, I. (1997). Asian philosophy. ed. London: Routledge.
Charpentier, J. (1922).Uttaradhyayana. ed. Uppsala.
Chatthasangayana, (1995). Mahāvaṃsa. ed. Vipassana Research Institute.
Dasgupta, S. (1922). A History of Indian Philosophy. Cambridge: University Press.
De Silva, L. (1970). Dighanikayaṭṭhakathā ṭīkā Līnatthavaṇṇanā. ed. III vols.., London: Pali
Text Society.
Ehara, N. R. M., SomaThera & KhemindaThera. (1961). The Path of Freedom
(Vimuttimagga). Colombo: D. Roland D Weerasuriya.
Evans-Wents, W.Y. (1954). The Tibetan Book of the Great Liberation. USA: Oxford
University Press.
Gray, J. (1892). Buddhaghosuppatti. trans. London: Luzac.
Hardy, E. (1902). Nettipakaraṇa. ed. London: Pali Text Society.
Bapat, P.V. (1937). Vimuttimagga and Visuddhimagga. Culcata: Sarkhel.
Jayatilake, K. N. (1963). Early Buddhist Theory of Knowledge. London: Goerge Allen and
Limitted.
Jhonston, E. H. (1928). The Saundarananda of Aśvaghoṣa. London: Oxford University Press.
Joshi, C.V. (1979). Paṭisambhidāmagga-aṭṭhakathā. ed. London: Pali Text Society.
Kalupahana, D. J. (1999). Madyamaka Karikā of Nagarjuna. ed. and trans., Delhi: Motilal
Banarasidas.
Mallasekara, G. P. (1958). The Pali Literature of Ceylon. Colombo: M. D. Gunasena.
Muller Max, F. (1899).The Six Systems of Indian Philosophy. London: Longmans.
Nagai, M. (1919). The Vimutti-magga, Pali Text Society Journal, 69-80.
Norman, K. R. (1983). Pali Literature. Wiesbaden: Otto Harrassowitz.
Pannarathane, M. & Dhammika, P. (2009). Pali Adhyayana Vimarshana,
Colombo:Wijesuriya.
Rhys Davids, C. A. F. (1975). Visuddhimagga, ed. London: Pali Text Society.
Rhys Davids, T. W. & Carpenter, J. E. (1966). Dīgha-nikāya. eds. vols. I-III, London: Pali
Text Society.
Rhys Davids, T. W. & Carpenter, J. E. (1968). Dīghanikāya aṭṭhakathā (Sumaṅgalavilāsinī). ed.vols. I-III. London: Pali Text Society.
Smith, H. (1966). Sutta-nipata-atthakatha. ed., London:Pali Text Society.
Swami Dasji, S. P. (2010). Indian Philosophy. Bhuj: Sri Swaminarayan Mandir.
Swami Virupakshananda, (1995). Sāṅkhya Kārikā. ed. and trans., Madras: Sri Ramakrishna
Math.
Trenckner, R. V. (1983). Majjhima-nikāya. ed. vols. I-III., London: Pali Text Society.
von Hinuber, O. (1996). A Hand Book of Pali Literature. Berlin: Walter de Gruyter.
Walshe, M. (1995). The Long Discourses of the Buddha, trans., Boston: Wisdom
Publication.
Warren, H. C. (1989). Visuddhimagga of Buddhaghosacarya. ed. HOS.
Woods, J. H. & Kosambi, D. (1977). Majjhimanikāya aṭṭhakathā (Papañcasūdanī), ed.
vol. I. London: Pali Text Society.
Website
Tipitaka: The Pali Canon (2013 November, 30,) http://www.accesstoinsight.org/tipitaka/index.html