By Karl H. Potter
This, the 3rd quantity during this Encyclopedia to accommodate Buddhist philosophy, takes the reader from the center of the 6th. some of the authors and texts handled listed below are no longer renowned to the informal scholar of Buddhism. crucial writer is obviously Dignaga, who's virtually solely answerable for turning Indian Buddhism towards an exhaustive research of epistemic issues and specifically of inferential reasoning. yet different writer whose works are summarized the following should be higher identified, particularly 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 all of the different approach of up to date India, and never simply the Buddhists.
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Additional info for Encyclopaedia of Indian Philosophies, v. 9: Buddhist Philosophy from 350 to 600 AD. (Vol 9)
T52-53) Views of the Haimavata school. Heretics cannot gain supernatural powers. No god can lead a religious life. (T53-57) Views of the Vātsīputrīya school. A person is neither the same as the aggregates nor different from them. Some traces persist for a while; others cease immediately on being horn. Factors are reborn only in connection to a person. A person is called " free from desire " when (s)he has abandoned the fetters destroyed in the path of vision, not those destroyed in the path of cultivation.
So that keenness is developed naturally through inquiry (the factors of initial thought are described), (5) restraining the mind when it should be restrained--so that when the mind is overly energetic he should, instead of initial thought, practice tranquility (the factors of tranquility are described), (6) stimulation of the mind when it is slack, (7) looking indifferently on the mind when it is neither too energetic nor too slack, (8) avoiding no nmeditating persons, (9) cultivating meditating persons, (10) re soluteness in concentration.
E123-125; T158-161) The meditator should now extend his ability by thinking of the sign as smaller and larger in extent, and thus making the boundaries of his thought stretch out to encompass the sun and the moon, etc. But one who has just come to the first meditative level should enter it often rather than strive too soon for the more advanced levels. He should practise the five meditation factors until he gains mastery of them. The five factors are adverting, attaining, resolving or steadying, emerging and reviewing.