By Asanga, Walpola Rahula ( French Translator), Sara Boin-Webb (English Translator)
There are structures of Abhidharma, in keeping with Tibetan culture, reduce and better. The reduce procedure is taught within the Abhidharmakosa, whereas the better approach is taught within the Abhidharmasamuccaya. hence the 2 books shape a complementary pair. Asanga, writer of the Abhidharmasamuccaya, is founding father of the Yogacara college of Mahayana Buddhism. His more youthful brother Vasubandhu wrote the Abhidharnmakosa prior to Asanga switched over him to Mahayana Buddhism. but the Kosa is written in verse, traditional for Mahayana treatises, whereas the Samuccaya follows the conventional prose and solution kind of the older Pali Abhidharma texts. Walpola Rahula, in getting ready his 1971 French translation of this Mahayana textual content from the Sanskrit, chinese language, and Tibetan, has dropped at endure on its many technical phrases his wide heritage and nice services within the Pali canon. J. W. de Jong says in his evaluation of this work:"Rahula merits our gratitude for his very good translation of this hard text." Sara Boin-Webb is celebrated for her actual English translations of Buddhist books from the French. She has now made available in English Rahula's French translation, the 1st right into a sleek language, of this primary textual content.
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Extra resources for Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy)
We will address this below, along with some other rhetorical techniques. One point that is readily acknowledged by scholars as a by-product or component of hwajaeng but actually can be seen as a causal factor, especially in comparison with the p’angyo inclinations of Wŏnhyo’s colleagues, is that he was not affiliated with any particular school. Much of the motivation and very structure of the p’angyo practice was the valorization of the school or tradition to which one belonged and, thus, the specific text or family of texts that that tradition held to be the consummation of the Buddhist teachings.
For Wŏnhyo, the act of scriptural exegesis and one’s engagement in one’s own personal efforts toward breaking the habituation of constructing and maintaining dualisms are not two separate things. Thus he seems to believe these categories, applied flexibly and pushed to their limits, can go just about the whole way in explaining the contradictions to be seen in Buddhist discourse, without needing to take the step of placing texts, theories, and doctrines into pigeonholes. General Introduction 37 Thus, lurking in the background of this entire discussion is the basic Buddhist problem of attachment (abhiniveśa) to any kind of rigid position, whether it be the conventional or the real, existence or emptiness, and so forth.
At the same time, since Fazang was critical of the XuanzangKuiji stream of East Asian Yogācāra—which, as noted above, he also pejoratively called pŏpsang (dharma-character)—he would not have been likely to emphasize that dimension of Wŏnhyo’s work. Added to this is the fact that Wŏnhyo’s commentaries on the major Yogācāra texts, such as the Yogācārabhūmiśāstra, the Madhyânta-vibhāga, the Saṃdhinirmocana-sūtra, the Cheng weishi lun, and so forth, are either wholly lost or extant only in small fragments; thus most of his work directly connected with Yogācāra texts has had little historical influence.