The Path of Purification: Visuddhimagga by Bhadantacariya Buddhaghosa, Bhikkhu Ñanamoli

By Bhadantacariya Buddhaghosa, Bhikkhu Ñanamoli

One of Buddhism’s foundational texts, the Visuddhimagga is a scientific exam and condensation of Buddhist doctrine and meditation procedure. a number of the teachings of the Buddha chanced on through the Pali canon are geared up in a transparent, finished direction resulting in the ultimate target of nibbana, the country of whole purification. initially composed within the 5th century, this new translation offers English audio system insights into this foundational textual content. during this treatise complete and specified directions are given on forty matters of meditation aimed toward focus, an difficult account of Buddhist Abhidhamma philosophy, and specific descriptions of the levels of perception culminating in ultimate liberation. This replaces 9552400236.

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Extra resources for The Path of Purification: Visuddhimagga

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Stories about India in every case where a date can be assigned are not later than Asoka (3rd cent. ). C. This suggests that the material which he had before him to edit and translate had been already completed and fixed more than two centuries earlier in Ceylon, and that the words 'present day' were not used by him to refer to his own time, but were already in the material he was coordinating. C. to commit the Pali Tipitaka to writing. Something now needs to be said about the relation of the Visuddhimagga to the other books.

It has been shown already how the presumption is always, where the contrary is not explicitly stated, that he is editing and translating material placed before him rather than displaying his own private knowledge, experience and opinions. And so it would be a critical mistake to use any such passage in his work for assessing his personal traits; for in them it is, pretty certainly, not him we are dealing with at all but people who lived three or more centuries earlier. Those passages probably tell us merely that he was a scrupulously accurate and conscientious editor.

The material is worked over for consistency. Among the principal new developments here are these. The 'cognitive series' (citta-vithi) in the occurrence of the conscious process is organized (see Ch. 13 and Table V) and completed, and its association with three different kinds of kamma is laid down. The term sabhdva ('individual essence', 'own-being' or 'it-ness', see Ch. 68) is introduced to explain the key word dhamma, thereby submitting that term to ontological criticism, while the samaya ('event' or 'occasion') of the DhammasahganI is now termed a khana ('moment'), thus shifting the weight and balance a little in the treatment of time.

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