By L. De LA Vallee Poussin
This is often crucial compendium of Indian Buddhist philosophy and psychology. The 4 quantity (app. 1600 pp.) clothbound masterwork starts off with a background of abhidharma literature and covers an enormous array of matters from a Buddhist point of view. a few of these matters are Buddhist cosmology and the method of rebirth, karma and the Buddhist moral conception, psychological defilements, motives of ache 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 heritage of Buddhist reviews. hugely suggested for all educational libraries..."--Choice a range of selection striking Books and Nonprint fabrics (OABN). Contents Translator's Preface The Abhidharma--Leo M. Pruden Abhidharmakosabhasyam--L. Poussin The Dhatus The Indriyas the area Karma The Latent Defilements the trail and the Saints The Knowledges The Absorptions Refutation of the Pudgala Footnotes Index
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It is by reason of two causes that a reflection arises, by reason of the mirror and of the object. The principal of these two causes is the cause upon which it takes its support in order to arise, namely the mirror. But it happens that arising, or birth, proceeds from only one cause; and it never has a principal cause which is not death. Arising has no external support in the case of apparitional beings, because they appear suddenly in space. And these external elements cannot be the principal cause for the beings that arise from semen, blood, or mud, since these items are absent from the mind Reasoning thus proves the existence of an intermediate being since arising proceeds from death without there being any discontinuity between these two existences.
55 For creatures dwell therein as they will. 7a. There are no other dwellings of beings, for elsewhere one lives without desiring it. "Elsewhere" refers to the painful realms of rebirth. Beings are brought there by the Raksasa which is Karma and live there without desiring it. 56 #*# If one Sutra says that there are seven vijndnasthiti, according to another Sutra 7b. 57 These four are: rupa as an abode of vijndna, (rupopagd vijndnasthitih), vedand or sensation as an abode of vijndna (vedanopagd vijndnasthitih), ideas as an abode of vijndna (samjnopagd vijndnasthitih), and the samskdras or forces as an abode of vijndna (samskdropagd vijndnasthitih).
102 c. "103 [Vasubandhu:] You think that this stanza shows that there is no intermediate existence. " The one who denys the existence of intermediary beings asks us upon what do we base ourselves in order to for us to say that such is the intention of this text, or that such is not its intention. We would reply with the same question. If, in this manner, the two objections are made equal, what proof can you come to? , the explanation of the person who denies the existence of intermediate beings, and our explanation, are not contradiaed by the text itself.