By Carol Anderson
Demonstrates how the 4 noble truths are used thorughout the Pali canon as an emblem of Buddha's enlightenment and as a doctrine inside of a bigger community of Buddha's teachings. Their designated nature rests of their functionality as a proposition and as an emblem within the Theravada canon.
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Extra resources for Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon
18 There are two fundamental kinds of ditthi in the Theravada canon: right (sammadiuhi) and wrong (micchaditthi). The differentiation between right and wrong view is consistent throughout the canon and the commentaries; it is the mechanism which introduces the basic components of Buddhist teachings. Even when ditthi is used without the adjective 'right' or 'wrong,' view connotes either right or wrong views; very few passages offer a neutral interpretation of view. 19 If the canonical text is ambiguous, the commentaries clarify the meaning.
For a discussion of the different accounts of the councils, see Lamotte, HIB, 124-140 and Andre Bareau, Les premiers conciles bouddhiques (Paris: Ecole fran~aise, d'Extreme-Orient, 1955). See also Norman, Pali Literature, 7-14 for his overview of the Pali sources on the development of the Pali canon. Mhv IV 63; Dip V 28 Sp 16-22, 34 Mhv III, IV, V 244-282; d. Dip IV 1-26, 47-53; V 1-54; VII 39-40, 57-59 23 Pain and its Ending 33 Sp 18-19, 34, 61 34 Mhv III 194-211; XV-XIX 35 On the councils and the Hinayana schools, see: Janice J.
Corless describes briefly a biography of Nagarjuna that follows the traditional biographies of the Buddha. , 'The Prajiiaparamitahrdaya-sutra,' in Thirty Years of Buddhist Studies (London: Bruno Cassirer, 1967), 148-167. J. Takakusu and K. , Taisho shinshu daizokyo (Tokyo, 1924- 29), no. 353, 12:221c-222a, 221c and 222b, cited and translated in Strong, Experience of Buddhism, 186. For an alternate ~ranslation, see Alex Wayman and Hideko Wayman, The Lion's Roar of Queen Srimala (New York: University of Columbia Press, 1974), 98-106.