The Ideas and Meditative Practices of Early Buddhism by Tilmann Vetter

By Tilmann Vetter

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But this situation is not very likely. Such XXXIV AN OUTLINE OF THE MOST ANCIENT FORM OF BUDDHISM an interpretation becomes still more unlikely at the next stage in the development of this path to salvation, where the realization of the other kinds of knowledge is added, the knowledge of one's past human existences and of the disappearance and rebirth of other creatures in heaven or in the underworld according to their deeds. The disagreement of these two kinds of knowledge (see chapter 14) and the above mentioned philological argument, that these two kinds of knowledge are described in a different tense from the rest of the detailed description indicates that in this stage we are dealing with a predominantly literary product.

Sometimes it was interpreted as containing panna. " Compare Schmithausen, 1981, 242. 216-217), that the eightfold path is no path which one has to traverse from one stage to the next, but only a list of important means. g. ~a which may be the realization of the four noble truths or discriminating insight) and liberation (vimutt,J. 1. E. THE DHYANA-MEDITATION One of the most trustworthy passages ' of the Buddha's biography as it has been handed down to us describes how the ascetic Gotama realizes after years of increasingly more stringent forms of self-chastisement that this is a fruitless attempt to find salvation and at that moment remembers an experience from his youth (MN 36, I p.

1. E. THE DHYANA-MEDITATION One of the most trustworthy passages ' of the Buddha's biography as it has been handed down to us describes how the ascetic Gotama realizes after years of increasingly more stringent forms of self-chastisement that this is a fruitless attempt to find salvation and at that moment remembers an experience from his youth (MN 36, I p. 246): "Then, Aggivessana, I thought: I remember that once when my father, the Sakka, was working (in the fields), I was sitting in the cool shadow of aJ ambu tree.

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