________________
162
REVIEWS
into existence solely as the result of the occurrence of an event of another class. In sum, we have a non-substantivist event-based interactionist psychophysical dualism.'
In his book Griffiths has dealt with an important problem which has many ramifications but he has wisely resisted the temptation to leave the main track. The texts are well chosen and competently translated and discussed. The greatest attraction of the book is the philosophical skill with which he interrogates his texts and discloses consequences of which the authors were probably unaware. Griffiths shows himself capable of interpreting difficult texts in Pāli, Sanskrit and Tibetan, and his knowledge of the secondary literature not only in English but also in German, French and Japanese is impressive. One is particularly glad to see that he has made good use of the work of one of the most prominent scholars of the younger generation in Japan, Noriaki Hakamaya.
In a few places Griffiths' interpretation is capable of improvement. On p. 7 he translates a passage of Buddhaghosa's commentary on the Majjhimanikāya: “Sense organs are purified” means that when actions are being performed the sense organs are, as it were, wearied, hindered and soiled in regard to those things with which they come into contact, and in regard to the clarity (with which they perceive external objects' (indriyani vippasannāni ti kiriyamayapavattasmim hi vattamāne bahiddhā ārammanesu pasāde ghattentesu indriyāni kilamanti upahatāni makkhitāni viya honti ...). In a note Griffiths explains that pasāda here refers to the capacity of the sense-organs to clearly perceive external organs. The passage translated mentions the five (sensory) clarities (pañca pasādā). He also remarks: 'the phrase "those things with which they come into contact” translates ghattentsu rather freely. A more literal translation would be "those things which cause obstructions to them".' It seems to me impossible to translate ārammanesu pasāde as two unrelated locatives in regard to things and in regard to the clarity'. Would it not be better to take arammanesu ... ghattentesu as a locative absolute and pasāde as an accusative plural: 'when objects affect the (sensoryl clarities'?
On pp. 99–100 Griffiths translates a passage of Sthiramati's commentary on the Trimsikā: 'when there is a condition for the arising of a single wave in a great flood of water only a single wave occurs; and when there is a condition for the occurrence of two or three or many waves, then just so many occur. In such a case) it is not that the great flood of water streaming along ceases to exist; it is simply that there is no sense in designating it as such' (... na ca tasyodakaughasya srotasā vahataḥ samucchittir bhavati / na paryupayogaḥ prajñāyate). The meaning of paryupayoga has been correctly
