Greetings DooDoot,
DooDoot wrote: ↑Mon Jan 22, 2018 12:42 am
Suñña Sutta says the world is empty or void of self. This cannot be said anymore clearly than that.
Yes, and as is explained by the sutta, "the world" in this context refers to the six sense bases and their objects. It is the same definition of "the world" which is used for "the all" in the
Sabba Sutta.
In the Sabba Sutta, the Buddha says...
Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range."
Thus, categorical statements about "atman", other than that the six senses and their objects are devoid of it, are beyond range...
Statements which are beyond range, would be ontological propositions which pertain to existence or non-existence.
SN 12.15 wrote:"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.
"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.
This, I believe, is the reason that the Buddha did not respond to Vacchagotta's ontological theorizing in the kind of categorical manner which was amenable to the wanderer in question.
Metta,
Paul.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."