By David J. Kalupahana
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Extra info for Causality: The Central Philosophy of Buddhism
We feel that many of these views should be reconsidered and modified. Basham, ex plaining the close connection between svabhavavada and niyativada, says that some heretics exalted svabhava to the status of niyati in the regular AjTvika system. 56 One of the earliest exponents of niyativada, or fatalism, was M akkhali Gosala. His teachings are recorded in the Samahhaphala-suttanta th u s: There is neither cause nor basis for the impurity of living beings; they become impure without cause or basis.
After being reborn here he adopts the life of a religious mendicant and by practicing mental concentration is able to reach such rapture of thought that he can recollect his past births up to some moment [of his life in the Brahma-world] and not beyond. ” 147 This fanciful account is intended merely to refute the idea of creation. At the same time, it testifies to the existence of people who depended on religious experience to make assertions about the existence of a creator God. The Buddha seems to have been aware of the difficulty into which these religious teachers had fallen.
In fact, Basham ’s interpretation derives from a consideration of svabhavavada as a philosophy distinct from Materialism. a j Tv ik a d e t e r m in is m Another conception coming under the category of external causation that has very close connections with svabhavavada is niyativada, complete determinism or fatalism. 55 Very definite ideas have been expressed on many problems connected with AjTvikism. We feel that many of these views should be reconsidered and modified. Basham, ex plaining the close connection between svabhavavada and niyativada, says that some heretics exalted svabhava to the status of niyati in the regular AjTvika system.
Causality: The Central Philosophy of Buddhism by David J. Kalupahana