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By Dharmakirti (author), rGyal tshab rje (author), Roger R. Jackson (editor, translator and annotations)

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Poussin (1923-31) III,167-68. 22 Vaidya (1963) 9; tr. Suzuki (1978) 36. 23 Tsong kha pa, in ITT, vol. 152, p. 38, folio 90a. 50 Is Enlightenment Possible? been repeated by Buddhists, regardless of their locale, sectarian differences or diverse notions of the Buddha's most vital teaching. The Buddhist notion of "right view" (samyagdr~ti, P. sammaditthi) is simply the opposite of wrong view. a. These beliefs, in turn, correspond closely to the assumptions that underlie the four noble truths. Right view, therefore, essentially comes to entail acceptance of the four noble truths and their cosmological and philosophical presuppositions as literally true.

The fact that cessation is sublime (pranlta) counters the view that such meditative attainments as the dhyanas and samapattis ("equipoises") are sufficient for liberation. The fact that cessation is emergence Truth in Buddhism' 51 (ni~sarana) counters the view that liberation is not definitive, and is subject to decline. 4. The truth of path: The fact that there is a path (miirga) counters the view that there is no path leading to the cessation of suffering. The fact that the path is reasonable, practical or correct (nyiiya) counters the view that some false path is the true path.

See also below, section III:6. D, i, 1-46; tr. Rhys Davids and Rhys Davids (1951) 1. For a study of this important 5utta, see Bodhi (1978). 52 Is Enlightenment Possible? the cosmos and a tathagata's fate after death. 26 The Pali term that has been translated as "categorical," ekarrzsika, literally means" onesided, one-edged," and thus, in this context, admitting of only one interpretation, unequivocal, unambiguous. Therefore, when the four noble truths are asserted, they are asserted directly and unambiguously.

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