Hi. Are you suggesting the OP’s definition of LEM was inaccurate, similar to how I also questioned it? It can be difficult for some to comprehend these linguistics.
Hi. How is this related to the Pali Suttas and other Early Buddhist texts?
In reading some Pali Suttas, it was clear to me the Buddha held views, particularly, ‘Right View’, despite the Buddha did not clinging to any views.
In reading the the Pali Suttas, I found the word ‘annihilitionist’ used in ways about views about self. Such as in Brahmajāla Sutta, ‘annihilitionist’ was talked about as the view a self is annihilated at death. And in Acela Sutta, it read as though ‘annihilitionist’ is attributing suffering to another self, possibly such as blaming others for one’s own self-made suffering.
Hi. I do not wish to sound rude but to me it looks like most people here are struggling to follow this topic. I cannot sense any “we” interacting in any debate, at this stage.
Hi. I currently cannot see this is occurring.
In reading Pali Suttas, it reads like there is no “persons” that are selfless. The Pali Suttas say all phenomena are selfless, therefore there is no “person” to be selfless, because what only exists is selfless phenomena. The five aggregates are selfless phenomena ignorantly taken to be a “person” but there is no person. There is only the five aggregates. I did read the word “person” used frequently in the Pali Suttas I read however this word “person” read as though it is just conventional language. As an example, I remember reading one sutta that said of the Buddha: there is one person that arises in the world for the benefit of the many. Obviously, the Buddha is not a real person. The word “person” must just be used here in a very worldly or conventional way. It would probably sound very strange to say: there is one set of five aggregates that arises in the world for the benefit of the many.
I now read Wikipedia: According to Tsongkhapa, Prāsaṅgika asserts that all phenomena are empty of inherent existence or essence, because they are dependently co-arisen with mental imputation. All phenomenon in all possible worlds lack inherent existence and come into existence relative to a designating consciousness which co-arises with that phenomena.
These ideas sound unfamiliar to the Pali Suttas I have read, where the primary subject matter was how suffering originates and how suffering ends. The ending of suffering is described as the ending of craving and not the ending of mental imputation. Setting the Wheel of Dhamma in Motion: And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.
If all phenomena are empty of inherent existence or essence it must be the case the assertions of Tsongkhapa & Prāsaṅgika are also empty of inherent existence or essence therefore those empty assertions without essence of Tsongkhapa & Prāsaṅgika mean nothing. This being the case, it is easy to empathize with how the Svatantrika side claimed that the Prasaṅgika understanding was tantamount to annihilationism.
The Middle Way is the Noble Eightfold Path. Setting the Wheel of Dhamma in Motion: Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata.
What could be a good subject for debate is if the Indian logistician philosopher Nagarjuna understood or misunderstood the Kaccayanagotta Sutta?