Moderator: Mahavihara moderator
Andre wrote:In the text, Perez-Remon argue about a dialogue between Buddha and a brahmana. It's about the existence or not of the self in an action. The reference that I found in the book is AIII, p.53, Chakkanipato, 4, 8, 1 and 4.
SN 12.46: Annatra Sutta: A Certain Brahman wrote:Dwelling at Savatthi... Then a certain brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "What now, Master Gotama: Is the one who acts the same one who experiences [the results of the act]?"
[The Buddha:] "[To say,] 'The one who acts is the same one who experiences,' is one extreme."
[The brahman:] "Then, Master Gotama, is the one who acts someone other than the one who experiences?"
[The Buddha:] "[To say,] 'The one who acts is someone other than the one who experiences,' is the second extreme. Avoiding both of these extremes, the Tathagata teaches the Dhamma by means of the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
culaavuso wrote:If you could provide some distinctive quotation from the text, that might be helpful. Otherwise, it sounds like it might be the Anguttara Nikaya, Chakka Nipata that you mean. Is the reference that you typed in exactly as it appears verbatim in the book?
“Venerable Gotama, I am one of such a doctrine, of such a view: ‘There is no self-doer, there is no other-doer.’”
“I have not, brahman, seen or heard such a doctrine, such a view. How, indeed, could one — moving forward by himself, moving back by himself  — say: ‘There is no self-doer, there is no other-doer’? What do you think, brahmin, is there an element or principle of initiating or beginning an action?” ~~ http://www.accesstoinsight.org/tipitaka ... .niza.html ~~