By Karl H. Potter
This, the 3rd quantity during this Encyclopedia to accommodate Buddhist philosophy, takes the reader from the center of the 6th. a few of the authors and texts taken care of listed here are no longer popular to the informal pupil of Buddhism. crucial writer is obviously Dignaga, who's nearly fullyyt chargeable for turning Indian Buddhism towards an exhaustive research of epistemic issues and particularly of inferential reasoning. yet different writer whose works are summarized right here need to be greater identified, specifically the rival Yogacara commentors Buddhapalita and Bhavya, the latter of whome particularly introduces for the 1st time into Buddhism contrasts among the point of view of his specific model of Buddhism and the entire different approach of latest India, and never simply the Buddhists.
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Extra resources for Encyclopaedia of Indian Philosophies, v. 9: Buddhist Philosophy from 350 to 600 AD. (Vol 9)
As to suitability to temperament: the foul things and memory of body are for greedy folks; the sublime states and four color kasinas are for those who hate. Memory of breathing is a subject suitable for a deluded person or a speculative one. The first six memories are for faithful types. Memory of death, of peace, the defining of the four stages and repulsiveness of food are for intellectual types. The rest are for all sorts of temperaments. But this is to put it in extreme terms--meditation on any of these should suppress greed, etc.
But having arrived there he must have spent some time studying the (now-lost) Sinhalese commentaries on the Abhidharma Buddhist texts, eventually writing commentaries on several texts. "The Visuddhimagga and other works of Buddhaghosa are full of personal reminiscences" of Ceylon: the tradition of the kings, the tradition of the monasteries and fellow monks, the social and religious life of the people, the shrines and monasteries, and the arts and crafts. i6' Beside the works summarized below, Buddhaghosa is held to be the author of commentaries on the Digha-, Majjhima-, Sathyutta- and Anguttara-nikāyas.
Then he can attain any of the ten kinds of power merely by reentering the meditation and resolving appropriately. Discrimination is commented on in this connection; Cula-Panthaka is cited, who became many through meditation after having been counselled by the Buddha. Other such miracles are detailed, and it is narrated at length how meditation on kasinas of various sorts prepared the way for development of these supernatural powers. VISUDDHIM AGGA 131 Chapter 13: The Other Four Kinds of Higher Faculties (E342-366; T446-478) The second kind of supernatural power is the divine ear.