By Stephen Batchelor
Batchelor's Buddhism with out ideals (1997) defined an earthly method of the jap philosophy stripped of doctrines reminiscent of karma and rebirth; how a tender British monk ordained within the Tibetan culture become a Buddhist atheist is published during this new booklet. at the dharma path in India and Korea, and later as a lay resident on the nonsectarian Sharpham neighborhood in England, Batchelor was once beset via doubts approximately conventional Buddhist teachings. eventually confident that present-day different types of Buddhism have moved some distance past what founder Gotama had meant, Batchelor launched into a research of the Pali canon (very early Buddhist texts) to determine what the Buddha's unique message could have been. Batchelor's personal tale of conversion is woven easily along with his research of Buddhist teachings and a 2003 pilgrimage to Indian websites very important within the Buddha's lifestyles. he's candid approximately his disillusionments with institutionalized Buddhism with no accomplishing one other new atheist broadside opposed to faith. whereas Batchelor may possibly exaggerate the newness of his Buddhism with no ideals stance, this multifaceted account of 1 Buddhist's look for enlightenment is richly soaking up.
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Additional resources for Confession of a Buddhist Atheist
Even in the everyday world spontaneous origination is not accepted. 's If Bhiivaviveka says that the qualification 'in higher truth' holds only for the opponent, that does not make sense. We do not accept an opponent's concepts even for the everyday world. As nonP. 98, 1. 2 P. 251,4. An argument directed against the Sarilkhya for whom pure consciousness (purn~) is ever-existing. 'Cr. Silqasamucaya,p. 213. 10. 4 30 CONCERN, METHOD AND ASSUMPTIONS Buddhists lack unerring insight into the nature of the two truths,l both should be excluded if the discussion is to proceed successfully.
We. are fiot so bound because we advance no thesis of oufown. It is therefore impossible to invalidate any argument of ours. Our intention is fully satisfied so long as a multitude of logical faults, due to internal contradictions (prasangaviparrta) , descend on our adversary, How can Buddhapalita, an unerring adherent of Nagarjuna's thought, possibly conclude anything inadvertently which would give his adversary an opening against him? If one who holds that particular things do not have self-existence exposes the logical faults in the view that they have, how can there be logical inconsequence in an argument which merely exposed· r logical inconsequence?
If he says it is because origination as it is understood in the everyday world cannot be denied, because, if it is, then its transcendence will not be required, as we believe it is, this does not make sense. Even in the everyday world spontaneous origination is not accepted. 's If Bhiivaviveka says that the qualification 'in higher truth' holds only for the opponent, that does not make sense. We do not accept an opponent's concepts even for the everyday world. As nonP. 98, 1. 2 P. 251,4. An argument directed against the Sarilkhya for whom pure consciousness (purn~) is ever-existing.
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