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24 Venkataramanan, op. cit. , if not earlier. 25 Ibid. p. 39. 26 Louis de La Vallee Poussin, "La Controverse du temps et du pudgala dans Ie Vijfianakaya", Etudes Asiatiques publiees a I' occasion du vingt-cinquieme anniversaire de /' Ecole Fral1l;aise d' Extremeorient, Paris, 1925, Vol. I pp. 343-75. 27 Ibid p. 366 ff. 28 D II 100; S V 153. 29 S V 437 f. 30Kv 1-69. S. Cousins, op. , p. 34 ff. 32 There may of course have been earlier renderings into Pali (or even Sanskrit) of such material. The Vimuttimagga must bear some such relationship to the Visuddhimagga.
43 A similar confusion in a Chinese source is discussed by Andre Bareau: "Une confusion entre Mahasar'lghika et Vatsiputriya," JA (1953) pp. 399-406. 31 44 This is found in some manuscripts of Kv-a (Ee 1979) p. 37 and at Mhv 5. 45 Moh 258. 46 On the origin of the name Vatsiputriya, see: Paul Demieville, "L'erigine des sectes bouddhiques d'apres Paramartha," in ChoU: d' Etudes Bouddhiques, Leiden, 1973, p. ; Andre Bareau, "Trois Traites sur les sectes bouddhiques ... ", IA (1956) p. 169. 47 EJ. Thomas, History of Buddhist Thought, pp.
Use of his donation by a beneficiary, that responsibility arises in an instigator to murder when and only when the murder has been successfully accomplished, or that acts of lay Buddhist piety are consequential (initiate a change in the stream of consciousness) regardless of the strength of intention, whereas other virtuous acts will do so only if that intention is intense. Vasubandhu as Sautrantika confronts the first two of these beliefs. He offers no explanation of how these changes can come about.
Buddhism into the Year 2000 - International Conference Proceedings by Dhammakaya Foundation Editorial Board