In Sanskrit: Abhidharmakośākārika
In Tibetan: chos mngon pa’i mdzod kyi tshig le’ur byas
Homage to Manjuśṛī Kumarabhuta
1)
After paying homage to him, who teaches in accordance with the meaning,
The one who permanently conquered darkness everywhere,
who leads migrating beings from the mire of samsara,
the treatise of the Abhidharmakośā will be explained.
2)
Abhidharma is immaculate wisdom with its followers.
In order to attain it, who and what treatise?
Here, in order to be correctly brought into its meaning,
or because the basis of this is that, it is the Treasury of Abhidharma.
3)
Phenomena are afflicted when not subject to analysis
for the reason that there is no method of pacification.
Because of afflictions worldly beings wander in the ocean of existence,
therefore, the teacher taught it for that purpose.
16 comments:
"Is the "pure (dri med) prajna and its followers" another way of describing a Buddha?"
No, it refers to the discriminating wisdom of any arya-- Chim drag says:
"The immaculate, stainless, discriminating wisdom of the equipoise of the trio of paths of seeing, cultivation and no more learning and the followers."
I think that pure aggregates here means that the aggregates are not longer afflictive phenomena for aryas given that whoever attains the path of seeing in Hinayana will become an Arhat within seven lifetimes.
Yes, dave. I am.
Hi Will:
Not exactly, mostly I will be relying on Kadampa author, Chim Lobsang Dragpa and the interlineal commentary of Dzogchen Khenpo Shen ga.
"I'm thinking of buying Smithausen's book.,Alayavinnana. do you know this book?"
No, however Schmithausen is a very good scholar, so i am sure that it is interesting.
N
"I am in the process to write down the first two audio recordings.
And of course we need a downloadable timetable shedule for our planing in order to avoid confusions and double work.
OK what do you think about my suggestion, does it sounds cool?"
I think it is great idea of course, at this point i don't think you have to worry about scheduling, since thus far you are the only one who has signed up.
Thanks Dave.
N
Dear Namdrol,
I just finished listening to the 2. Abhidharma talk and I had the same idea as Lama Dave - to transcribe the whole thing. As you may know, I'm also no native english speaker, so I guess there will be some writing mistakes in my transcriptions as well, but I really would like to support your wonderful work. Probably I would need your help as well because I'm too not familiar with all the technical terms you use, but I think that it is important to have these precious teachings in a written format as well, and since I have a lot of free time currently, the idea came up to start transcribing the talks.
I just talked with Dave and we arranged that while he's transcribing talk 1, I'm gonna work on talk two...
many tashi delegs,
Nathanael
Endymion:
- what are the substantial differences if teravada abhidhamma and sarvastivada abhidharma ? You mentioned the difference in the historical status given to those texts, but I suppose the contents wary as well? That would be the place I would expect differences of the nikaya schools to be most apperent? Is the content mostly the same, but diferently 'edited', and organised, or completely different, indicating totaly unrelated origins?
The substantial difference between the two traditions of Abhidharma are too involved for me to discuss here. But I refer you to Frauwellner's "Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems."
-since the sarvastivada school doesnt exist currently, but as basis to mahayana schools, how relevant would the criticisms of the abhidharma positions, done by nagarjuna etc, be to a dialogue with the existant teravada school?
To the extent that Theravadins maintain positions resembling Sarvastivada, they are relevant.
- wiki claims that ist the mahasangika that can be regarded as proto-mahayana, and yet mahayana schools have the sarvastivadin etc, not mahasangika cannons as their basis??
Ignore Wikipedia...no seriously...we can't say that this or that Nikaya Buddhist school is THE proto-Mahayana. But since Sarvastivada came to be the dominant intellectual school in the sub-continent, Mahayana authors are more in dialogue with its opinions that other schools. Look at Walser's book on Nagarjuna.
- when you spoke of the approach to the texts, thats something that confuses me quite often about the approach to some literature. I can understand some 'study guide' vs 'textbook' relationship between a text and a commentary, and that some supposed commentaries are actually rather inovative, some simply explanatory, and so can be regarded as a textbook for themselves, but I dont understand deep hierarchy of commentaries and subcommentaries that spawns; whats the use?? Why would one study the commentary to the commentary etc, then what it commented, then what it commented, etc, untill getting to the root text?? One commentary plus the orig text seems quite sufficient, but then all commentaries should be direct commentaries of the orig text?
Different authors have different takes on the basic material, so to gain a broader perspective, we rely on many commentaries.
- In relation to that, Abhidharmakosha itself is a commentary, though one of the basic elements of the curriculum. Are the abhidharma texts themselves studies?
Basically, no, since only one of the seven traditional Abhidharma treatises written by the Arhats has survived into Tibetan translation, and the Mahavibhasa never made it into Tibetan either. So we only study Vasubandhu.
Nate:
I just talked with Dave and we arranged that while he's transcribing talk 1, I'm gonna work on talk two...
Great idea
Hi Endymion:
a technical question; how to digitaly convert m4a to mp3, ogg etc?? I ripped the stream with hidownload, but its quite impractical cuz only Realplayer can play it, and thats a disgusting program, and I cannot listen to it in my room, on a linux machine...
http://gimpel.gi.funpic.de/Howtos/convert_aac/
There are a numher of podcaster readers for linux as well-- look at the Dharmabites thread on e-Sangha.
when you speak of short lineage between sakya pandita and vasubandu due to panditas vision, does that make abhidharmakosha presentation in the sakya school different in any important regard to its presentation in other schools, or, in either case, how does that difference manifest in sakya teachings of that subject, besides there being an emphasis on its study?
It just means that in Sakya the blessings of the Abhidgharma lineage is especially strong.
There is no specific difference in the teaching matter.
N
As far as sending it goes you send can it to me at kosha at virupa.org.
I will edit it, and place it in an online directory in pdf format.
N
In part 2, when you are talking about "cessation by individual analysis" and you say "...This comes about specifically and individually". What exactly do you mean by individually?
It means that cessation comes about from an individual analysis of each domain of phenomena, the desire realm, etc.
1. immovability
2. emptiness
3. signlessness
This is the three gateways of liberation.
In general, we will discuss more about the cessation and issues surrounding it in chapters 6 and 7.
N
Whats the definition of "dhyana with effluent"?
A dhyana which creates causes for rebirth in its corresponding realm.
I can do the third transcription if needed. I am fluent in English and have transcription software. Please let me know.
DS
Do you know the difference between Abhidharmakosha by Vasubandhu and theravdin Abhidhamma? Thank you
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