By Herbert V. Guenther
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TimitTyas, who rejected an absolutistic litman but postulated a self-sufficient substance which, being transitory as other substances, did not contradict the Buddhist conception of impermanence,14 although it violated the functional character of what is called an individual. lKAS event theory, was termed a 'subtle' idea of a self and its rejection was the 'subtle' idea of the nonexistence of a self. The awareness of the non-existence of a Pure Ego in any form, which originated in the vision phase of the 'Path,' is easily understandable when we bear in mind that the decisive difference between Buddhism and Hinduism consists of the ' fact that Buddhism took a dynamic-functional world view, while Hinduism remained static-absolutistic.
In everyday life we experience a wide variety of feelings and emotions, collectively known as affective states. Each of us, in addition, is characterized by periodic fluctuations in the nature of his or her emotional-feeling tone. We may be gay at one time and depressed at another. These moods may occur daily in periodicity, they also may be of longer cycles. Further, certain patterns of mood may come to dominate the total personality for years and even for a whole lifetime. Even so there may be fluctuations of subordinate feelings, emotions, and moods, all of them tending to disrupt the personality.
B) Anything that is likely to favour the arousal of affective states by means of any sense-field having an out~ standing sensum has the specific characteristic of the presence of that which arouses affective states. 15 Anything that does not do so has the specific characteristic of the absence of that which arouses affective states. Such are the Truth of the Path and the absolutes. As is said in the Abhidharmakosa: All constructs but the Path Arouse affective states; (1, 4) Not so the Path's Truth And the three absolutes.
Buddhist philosophy in theory and practice by Herbert V. Guenther