I am aware that late Pali sources (the Atthakathas and Tikas, commentaries and sub-commentaries) contain much philosophical discussion. I am also under the impression that they do engage with the mainstream Indian tradition and discuss and debate with such views as Yogacara Idealism and Madhyamaka anti-foundationalism in defense of the Theravada schools philosophical view which defends a foundationalist metaphysical pluralism (in which ultimate reality is composed of many real dharmas).
However, it seems that this is quite an understudied field and I am having a real difficult time finding scholarly sources which discuss these ideas and the arguments that later Theravada scholars discussed. I am particularly interested in metaphysical issues, such as their defense of external world realism, their defense of svabhava and so forth. If anyone knows of any good sources that discuss these topics, I would really appreciate it!
I know this is not exactly EBT related so thatâs why I watercoolered it! But I figured some one here might know something.
âEarly Buddhist Metaphysicsâ by Ronkin comes to mind, but itâs quite critical of TheravÄda. I canât think of any that are more positive. If you are looking for a defence of Buddhist realism and sabhÄva outside of TheravÄda then Ven. Saášghabhadraâs NyÄyÄnusÄra comes to mind, which critiques many unorthodox positions from the VaibhÄᚣika point of view. One of those was the doctrine of dhammas being empty of sabhÄva, and so was possibly aimed against Ven. NÄgÄrjuna and his followers. Sadly though there arenât any full translations that I know of.
It is a frustrating lacuna. In Brillâs recent (2021) 350-page volume Buddhist Philosophy of Consciousness: Tradition and Dialogue, Theravada is mentioned on page 4 of the introduction⌠and then never again.
This footnote is the sum total of the engagement with the PÄḡi commentaries in Mark Sideritsâ book on Buddhist Metaphysics:
It is! Like we have a huge literature here from the Polonnaruwa period (Anuruddha, Sumangala, Siddhattha, SÄriputta Thera, MahÄkassapa of Dimbulagala and Moggallana Thera) and also from Burma in the Bagan period (Ariyavamsa, Acariya Dhammasenapati, Aggavamsa Thera, Capata (Saddhammajotipala), Saddhammasiri, Vimalabuddhi, Aggapandita and Dhammadassi.). There is no way there is no interesting philosophy here.
But when I look at the recent publication: The Routledge Handbook of Indian Buddhist Philosophy (Routledge Handbooks in Philosophy) (2022)
There is nothing on the Pali tradition past Buddhaghosa. I guess they just donât consider these figures to be doing âIndianâ philosophy because of geographical reasons? Or do they just not have scholars working on these people who wanted to contribute? Or, do they just not think these figures from later eras were doing philosophy that was interesting?
There is a good 17500 page Encyclopedia of Indian Philosophies that may perhaps have some of what you are looking for. The volumes published are:
Vol 1 - Bibliography,
Vol 2 - The Tradition of Nyaya-Vasesika up to Gangesa,
Vol 5 - Advaita Vedanta up to Samkara and his Pupils,
Vol 4 - Samkhya - A dualist tradition,
Vol 5 - The Philosophy of the Grammarians,
Vol 6 - Indian Philosophical A nalysis Nyaya-Vaisesika from Gangesa to Raghunatha Siromani,
Vol 7 - Abhidharma Buddhism To 150 A.D.,
Vol 8 - Buddhist Philosophy from 100 to 350 A.D.,
Vol 9 - Buddhist Philosophy from 350 to 600 A.D.,
Vol 10 - Jain Philosophy - Part I,
Vol 11 - Advaita Vedanta from 800 to 1200,
Vol 12 - Yoga - Indiaâs Philosophy of Meditation,
Vol 13 - Nyaya-Vaisesika Philosophy from 1515 to 1660,
Vol 14 - Jain Philosophy Part II,
Vol 15 - Bhedabheda and Dvaitadvaita Systems,
Vol 16 - Philosophy of Purva-Mimamsa,
Vol 17 - Jain Philosophy Part- III,
Vol 18 - Dvaita Vedanta Philosophy,
Vol 19 - Acintyabhedhabheda Vaisnava Philosophy,
Vol 20 - Visistadvaita Vedanta,
Vol 21 - Buddhist Philosophy from 600 to 750 A.D.,
Vol 22 - Buddhist Philosophy from 750 Onward,
Vol 23 - Suddhadvaita Vedanta Philosophy,
Vol 24 - Kashmir Saiva Philosophy,
Vol 25 - Nyaya-Vaisesika in recent times
Itâs a great question, and I agree it is a lacuna. There are few things to be found in Ven Bodhiâs translations of the commentaries, esp. DN 1 IIRC. Also some footnotes in Nyanamoliâs Vsm translation, eg. he notes where the subcommentary responds to Nagarjuna. Iâm guessing that the secondary work in the field ignores it because of the lack of translations of primary texts.
Weird how so many people are always âeverything has be in accord with the commentariesâ but in the last 100 years have not actually translated any major commentaries or subcommentaries.
It doesnât really delve deep into philosophical issues as I would like though, a lot of it is mostly historical discussion, literary theory, grammar and so on.
Thereâs also Von Hinuberâs A Handbook of Pali literature for a basic overview of the texts.
But still, I have not located any work which really delves into the philosophical issues
Hi Javier. Jonardon Ganeri, an excellent âfusion philosopherâ working across Indian and western-analytic philosophical modes, is an unexpected defender of some of Buddhaghosaâs specifically philosophical interpretations. I donât have the books with me here to check, but a quick internet search brings up this recent article: (PDF) Attention to Greatness: Buddhaghosa (2018) | Jonardon Ganeri - Academia.edu
I have appreciated Ganeriâs earlier presentations of Buddhaghosa on the nature of the self or lack of it, and he has also written on Buddhaghosa on attention (yoniso manasikara). Ganeri stands completely outside of Theravada so his work shows up specifically philosophical qualities in Buddhaghosaâs writings.
I mean, it was certainly not part of the north Indian philosophical mainstream, but I believe they did engage in some ways with the ideas of the time and with Sanskrit literature.
I started studying Pali seriously two months ago primarily because I want to be able to read the texts that havenât received the attention of translators (esp. the Vinaya and Commentaries). Iâve been meaning to learn Pali for years, but this has been what finally lit a fire under me to do it (currently almost done with Pali Primer).