Download Karmasiddhiprakarana: The Treatise on Action by Vasubandhu by Leo M. Pruden PDF

By Leo M. Pruden

Lower than the impression of his instructor, Louis de los angeles Valle Poussin, Prof. Lamotte released numerous works in French, which have been basically variations, translations and commentaries on Tibetan and chinese language Buddhist texts. The theories and ideas contained during this specific paintings are heavily relating to these of the Abhidharmakosa, and as such it makes a useful significant other to that higher paintings. right here Prof. Pruden has supplied a masterful English translation of Prof. Lamotte's paintings, and has extra a short biography of Prof. Lamotte and his scholarly accomplishments to familiarize the reader with this nice student of Buddhism.
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Extra resources for Karmasiddhiprakarana: The Treatise on Action by Vasubandhu

Example text

Becomes more distant, comes closer, turns, and then one sees that the shade becomes larger, becomes smaller, or turns. If one hides the light, no shade would appear. Our opponent (paravddin) objects: Why is there this subtle objection against displacement? How does one know that that which one seens in one place is not the same thing as before? , does not vnry (abhinna) and, nevertheless, later (paicdt), different cooked products are perceived (grhita). By this proof, we know that, in each instant (ksane ksane), there is a different cooked item [and not the same item more and more cooked].

35 Arbitrarily (jenfc), you exhaust your forces on this act of information (vijnaptikarman) and with much ardor you accumulate various hypotheses (ch'uan-chi ft ft); but, when something cannot be acquired through effort, why should one persist in it (prayatnato'sddhyesu kith prayatnena)? Who can demonstrate (vyavasthdp-) that this arising [of the riipa] is a reality distinct {anyad dravyam) [from the rQpa itself]? , how would the seeing subject recognize its existence? If it is invisible, how can one call it information?

He is Sautrantika when he denies the existence of past action (Para. 15-17) and when he explains the ripening of action by means of the subtle evolution of the series (Para. 20). c. Finally, when he sees in the series a retribution-consciousness perfumed by the active-consciousnesses, he adopts, by his own admission (Para. " 4. The discoverers of the alayavijiiana belonged to the Sautrantikas; the Vijfianavadins borrowed this theory by adapting it to the doctrine of mind-only. The Sautrantika alaya described here is to be distinguished from the alaya presented in the Sathgraha and in the SiddhL a.

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