By L. De LA Vallee Poussin
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9b-c. Reflective judgment and affirmation because they allow complete error. The view of annihilation (ucchedadrsti, a part of the belief in extremes, (antagrdhadrsti) and false views are not affirmations or erroneous attributions (samdropa), since they are directed towards the absence of existence. The esteeming of morality and ascetic practices affirms that morality and practices suffice for purification: there is no total error in this, since morality and practices do contribute to purification.
6* The six anufayas which have the pure dharmas—Nirvana or the Path (v. l3a-b) for their object do not become anusayana in the object, because one does not do this thing by oneself either through the "view of self or through desire. 4, p. 2). But the pure dharmas and the higher bhumis are not susceptible of being considered as "self" or as "pertaining to self": thus the anusayas which have them for their object do not become anusayana in their object, because of the nature of their object. 796 Chapter Five • We would remark in fact that the desire that seeks either the pure dharmas or a higher sphere is not the anusaya called "desire," but rather "an aspiration for good dharmas' (p.
36c). 54c-d)? 1. Future universal anusayas are not universal causes. 2. Coexistents of past and present universal anusayas are universal causes, but not universal anusayas. 3. Past and present universal anusayas are universal causes. 4. Future coexistents of universal anusayas are neither universal anusayas nor universal causes. ##* 792 Chapter Five __ Among the ninety-eight anusayas, how many have a pure dharma for their object, that is, the Third and Fourth Truth, the Truth of Extinction and the Path?
Abhidharmakosabhasyam. Vol. III ( IV Volumen Set) by L. De LA Vallee Poussin