By L. De LA Vallee Poussin
This can be an important compendium of Indian Buddhist philosophy and psychology. The 4 quantity (app. 1600 pp.) clothbound masterwork starts off with a heritage of abhidharma literature and covers an enormous array of topics from a Buddhist standpoint. a few of these topics are Buddhist cosmology and the method of rebirth, karma and the Buddhist moral concept, psychological defilements, explanations of pain and the trail to enlightenment, the supernatural powers of a Buddha, a taxonomy of meditative states and a refutation of the lifestyles of soul. "... one of many landmark achievements within the historical past of Buddhist reports. hugely advised for all educational libraries..."--Choice a variety of selection notable Books and Nonprint fabrics (OABN). Contents Translator's Preface The Abhidharma--Leo M. Pruden Abhidharmakosabhasyam--L. Poussin The Dhatus The Indriyas the realm Karma The Latent Defilements the trail and the Saints The Knowledges The Absorptions Refutation of the Pudgala Footnotes Index
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Additional resources for Abhidharmakosabhasyam. Vol. II
20c. At least to consider the series that has all of its parts. This refers to a "complete person," aparipurin, that passes through all of the states that constitute these parts. Such persons are not beings who die before their time, [for example, in the course of their embryonic life], nor are they beings of Rupadhatu or Arupyadhatu. 63). Pratityasamutpada can be divided into two parts: past existence (1-2) and its effects (3-7); and the causes of future existence (8-10) and future existence (11-12).
38): the period during which this fourfold defilement is active is called updddna]. Running around in this manner 24a-b. ]Action done and accumulated in the search for pleasures will produce reexistence. The period during which one does this aaion 404 Chapter Three constitutes bhava. 24c. Jati is the new reincarnation. The five skandhas at the moment when reincarnation takes place after death is jati The "part" that receives the name of consciousness in a present existence is called jati in a future existence.
5a); why do you not add the consciousness to the fourfold abodes of consciousness? The Vaibhasikas answer: When we consider, without making any distinction between the skandhas, the process attached to the consciousness with regard to its arising which is made up of the five skandhas, then we can say that the vijnana is a vijndnasthiti. But, if we consider the skandhas one by one, we see that matter, sensation, ideas, and the samskaras—which are the support of the consciousness, and are associated or coexistent with the consciousness—are the causes of the defilement of the consciousness: but the consdousnesss is not, in this way, the cause of the defilement of the consciousness, since two consciousnesses do not coexist.