By Karl H. Potter

ISBN-10: 8120819683

ISBN-13: 9788120819689

This, the 3rd quantity during this Encyclopedia to house Buddhist philosophy, takes the reader from the center of the 6th. some of the authors and texts handled listed here are now not popular to the informal pupil of Buddhism. crucial writer is obviously Dignaga, who's virtually totally chargeable for turning Indian Buddhism towards an exhaustive research of epistemic concerns and particularly of inferential reasoning. yet different writer whose works are summarized the following should be higher identified, specifically the rival Yogacara commentors Buddhapalita and Bhavya, the latter of whome particularly introduces for the 1st time into Buddhism contrasts among the perspective of his specific model of Buddhism and the entire different method of latest India, and never simply the Buddhists.

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112 ENCYCLOPEDIA OF INDIAN PHILOSOPHIES VISUDDHIMAGGA Summary by Karl H. Potter 1. As that which has the feature of composing, as above. 2. As of two kinds: doing what should be done and not doing what should not be done. 3. Two kinds: good behavior and the beginning of a life of purity. The latter consists in the code of bhikkhus and bhikkhunis, whereas the former involves the duties set out in the Khandakas (of the Vinaya). 4. Two kinds: as abstinence and nonabstinence from killing, etc. 5. Two kinds as dependence and nondependence.

Some (specifically, Upatissa, author of Vimuttimagga) say that the first three kinds of temperament arise from previous habit, from the elements and humors expounded in the At(hakathās. ) leading to rebirth. The opponent (in Upatissa's passage, above) appeals to nonexistent and contradictory ' laws about elements and humors, and the explanation offered can t handle It is then explained what sort of those of faithful temperament. appearance and conduct characterize those of each of the six temperaments.

This is the question which is now taken up in the next sections. The general answer is this. For noble persons whose contaminants are destroyed the benefit is satisfying views and states. For ordinary people and seekers the benefit is insight. When these have attained the eight absorptions and seek higher faculties, the benefit of developing concentration is gaining those faculties. For ordinary persons while in meditation the benefit is the gaining of rebirth in Brahma's world. Noble persons who have mastered the eight absorptions gain cessation and eventually liberation.

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Encyclopaedia of Indian Philosophies, v. 9: Buddhist Philosophy from 350 to 600 AD. (Vol 9) by Karl H. Potter


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