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Whatever escapes annihilation must be nonconditioned, and non-conditioned phenomena are not seen to undergo any process ofmaturatidn into something else. Because they do not 'mature' they endure for ever. It follows that we would have to accept that actions are eternaL" 58. Abhidh-k-bh on L2cd. 59. 4ab. FURTHER READING Andre Bareau. Les Sectes Bouddhiques du Petit vehicule (Saigon: Ecole Franr;aise de'Extreme Orient, 1955) PauIJ. Griffiths On Being Mindless: Buddhist Meditation and the Mind-Body Problem (La Salle,.

Avijiiapti Any action of either of these two kinds, the verbal or the bodily, is a vijflapti , that is to say, an action which communicates itself by being audible or visible. If the intention which gives rise to it is ethically good or bad and not merely indeterminate, then, provided it is intense enough or sufficiently meritorious or sinful in itself, there will also arise a verbal or bodily 'non-communicator' [avijflaptl1. " It also resembles that action in that it is an entity under the category of matter [rilpa] rather than thought.

In fact, however, it is clear that the names of suttas often remained rather fluid until a very late date. 43 A similar confusion in a Chinese source is discussed by Andre Bareau: "Une confusion entre Mahasar'lghika et Vatsiputriya," JA (1953) pp. 399-406. 31 44 This is found in some manuscripts of Kv-a (Ee 1979) p. 37 and at Mhv 5. 45 Moh 258. 46 On the origin of the name Vatsiputriya, see: Paul Demieville, "L'erigine des sectes bouddhiques d'apres Paramartha," in ChoU: d' Etudes Bouddhiques, Leiden, 1973, p.

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