The Buddhist Path to Omniscience by Alexander T. Naughton

By Alexander T. Naughton

Doctoral dissertation.

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Language is the way we talk about our experiences, and as such it exists wholly intersubjectively and socially, while our experiences are just the reverse, logically private and accessible to no one except the subject. We abandon the correspondence theory of } The view, expressed by Augustine in his Confessions, which is refuted by Wittgenstein at the beginning of his Philosophical Investigations. 29 truth in order to get at what seems to be a more rational explana­ l tion. The traditional Buddhist definition of truth or reality given by Dharmakirti is akin to the pragmatist's view of truth: the truth is what works.

This is not to be mistaken for an experience of nothingness, which is considered one of the form­ less realms in Buddhist cosmology, and as such explicitly differen­ tiated from enlightenment. 1 It is as if one was looking in a mirror, and one's reflection faded to transparency and finally disappeared altogether- then all other images in the mirror v anish, along with the mirror itself, and one "comes to" after a while (whIch can be as long as several days in some c ases), in what i s known as the " illusion-like aftermath samadhi ".

A commitment by both sides to be bound by certain logical rules is a prerequisite. Structurally this is similar to the situation where the Buddhist says that the self does not exist, a statement which most people would dispute. However, the self is a matter of common ex­ rerience, and when we talk of the self we seem to know what we 1 See Speyer: 1982, p. 120: "How can happiness be expected for him who commits a wicked action, though unwitnessed? " Also p. 198: "in the strongholds of vice there dwells no bliss," and p.

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