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states of consciousness. For this reason he has kept the use of technical terminology to a minimum. Almost all technical terms and the titles of texts are given in English. A glossary comprises the more important technical terms, and the first part of the bibliography lists in English alphabetical order the texts referred to in the text and the notes. Information is also given there on the contents of the texts, on translations and studies. In each of the first three chapters the author gives a lucid introduction to the different traditions (Theravāda, Vaibhāsika and Yogācāra) which will be very useful for the non-specialist. The notes and appendices are meant in the first place for specialists. They contain among other materials discussions of such problems as, for instance, the existence of one or two Vasubandhus, and the texts of all translated passages. Appendix A gives a scheme of the Path of Cultivation (bhāvanāmārga) according to the Abhidharmakośabhāsya, Appendix B contains an annotated translation of the section of the Abhidharmakośabhāsya dealing with the re-emergence of mind from the attainment of cessation (Pradhan 1975: 72.19-73.4; Pradhan 1967: 72.16-73.4), and Appendix C a translation of the eightfold proof of the store-consciousness (ālayavijñāna) in the Abhidharmasamuccayabhāsya (11.18-13.20), a passage first translated into Japanese by N. Hakamaya in 1978.
In the first chapter Griffiths examines the Theravāda tradition according to which there is no mental activity whatsoever in the attainment of cessation. He shows that by the time of Buddhaghosa and Dhammapāla the attainment of cessation was not given an especially prominent place as a soteriological goal. Griffiths analyses the philosophical problems connected with the Theravāda concept of the attainment of cessation, and hereby prepares the ground for a better understanding of the debates between the schools recorded by Vasubandhu in his Abhidharmakośabhāsya. One of the main points discussed is the emergence from the consciousness of cessation. He succeeds very well in demonstrating that this problem is closely connected with several important Buddhist doctrines: the dualism between mental and physical events, the doctrine of impermanence which makes it difficult to account for various types of continuity and the doctrine of causality. In his final chapter Griffiths arrives at the following conclusions: 'First, the mental and physical are categories of events which are phenomenologically irreducibly different. Second, these events are not attributes or properties of any substance; to give an account of their causal functions and interrelations is to give an exhaustive account of what there is in the world. Third, certain kinds of causal interaction between the mental and the physical are envisaged, but no event of one class may ever come
