By L. De LA Vallee Poussin
This can be crucial compendium of Indian Buddhist philosophy and psychology. The 4 quantity (app. 1600 pp.) clothbound masterwork starts off with a historical past of abhidharma literature and covers an unlimited array of topics from a Buddhist perspective. a few of these matters are Buddhist cosmology and the method of rebirth, karma and the Buddhist moral thought, psychological defilements, explanations of affliction and the trail to enlightenment, the supernatural powers of a Buddha, a taxonomy of meditative states and a refutation of the lifestyles of soul. "... one of many landmark achievements within the background of Buddhist experiences. hugely prompt for all educational libraries..."--Choice a variety of selection impressive Books and Nonprint fabrics (OABN). Contents Translator's Preface The Abhidharma--Leo M. Pruden Abhidharmakosabhasyam--L. Poussin The Dhatus The Indriyas the area Karma The Latent Defilements the trail and the Saints The Knowledges The Absorptions Refutation of the Pudgala Footnotes Index
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But, we would say, none of these proposed explanations is valid. In fact the knowledge of the mind of another does not bear on the "possessions" which can be found in the series of another. Consequently when I know that the mind of another person possesses craving, this mind of another does not possess craving because it is "united with craving" in the sense that it is accompanied by the possession of craving, or in the sense that it is found in the series in which this possession has not been expelled.
115 For an Aryan who, before entering into the Pure Path (the Path of Seeing), has obtained detachment through a worldly path, we must add the knowledge of the mind of another. 50, 56) possesses nine knowledges, by adding the Knowledge of Extinction; an asamayavimukta Arhat in addition possesses the Knowledge of Non-Arising (vi. 116 How many knowledges does the ascetic cultivate (acquire)117 at one and the same time in different stages, the Path of Seeing the Truths, and in the Path of Meditation, etc.?
62 ii. How does this explanation lack the proper meaning of the different terms? 63 [The Vaibhasikas answer:] It is false that we do not indicate the special sense of the different terms. , is the same; but we explain the particular defects of these different defiled minds. In the same way we explain the particular qualities of the different good minds, in which their good qualities are not differentiated. 64 [The Sutra, in fact, says that a mind accompanied by torpor and laziness is concentrated.