Difference between revisions of "Dharma Analysis Treasury"
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[[Dharma Analysis Treasury]], The | [[Dharma Analysis Treasury]], The | ||
| − | [[阿毘達磨倶舎論]] (Skt [[Abhidharma-kosha-bhashya]] or [[Abhidharmakosha-shastra]]; Chin [[A-p’i-ta-mo-chy-she-lun]]; Jpn [[Abidatsuma-kusha-ron]] ) | + | [[阿毘達磨倶舎論]] (Skt [[Abhidharma-kosha-bhashya]] or [[Abhidharmakosha-shastra]]; [[Chin]] [[A-p’i-ta-mo-chy-she-lun]]; Jpn [[Abidatsuma-kusha-ron]] ) |
Also known as [[Abhidharmakosha]]. An exhaustive study of the [[Sarvastivada]] [[abhidharma]], written by [[Vasubandhu]] (fourth or fifth century) and translated into {{Wiki|Chinese}} in 651 by [[Hsüan-tsang]]. A [[Sanskrit]] {{Wiki|manuscript}} is extant. There is another {{Wiki|Chinese}} translation, done by [[Paramartha]] in 564, as well as a [[Tibetan]] translation. As a systematic explanation of [[Buddhist]] [[ideas]] and [[Wikipedia:concept|concepts]], The [[Dharma Analysis Treasury]] includes a comprehensive [[discussion]] of [[Buddhist]] themes organized in nine chapters: | Also known as [[Abhidharmakosha]]. An exhaustive study of the [[Sarvastivada]] [[abhidharma]], written by [[Vasubandhu]] (fourth or fifth century) and translated into {{Wiki|Chinese}} in 651 by [[Hsüan-tsang]]. A [[Sanskrit]] {{Wiki|manuscript}} is extant. There is another {{Wiki|Chinese}} translation, done by [[Paramartha]] in 564, as well as a [[Tibetan]] translation. As a systematic explanation of [[Buddhist]] [[ideas]] and [[Wikipedia:concept|concepts]], The [[Dharma Analysis Treasury]] includes a comprehensive [[discussion]] of [[Buddhist]] themes organized in nine chapters: | ||
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(9) "Refutation of the [[Idea]] of the [[Self]]." | (9) "Refutation of the [[Idea]] of the [[Self]]." | ||
| − | The first two chapters are a categorization of the [[dharmas]], or [[elements]] of [[existence]], and their functions. The third through the fifth [[chapter]] elaborate on the [[realms]] of [[delusion]]. Among these, the third [[chapter]] describes the [[Buddhist]] [[view]] of the [[universe]], including the {{Wiki|concept}} of [[transmigration]] within the [[realms]] of [[delusion]]. The fourth [[chapter]] outlines the [[actions]] that [[cause]] one to fall into the [[realms]] of [[delusion]]. The fifth [[chapter]] explains that [[earthly desires]] and [[illusions]] produce [[actions]] that in turn bring about [[suffering]] in the [[realms]] of [[delusion]]. Here, [[earthly desires]] are divided into two categories: fundamental and derivative. The following three chapters, from the sixth to the eighth, clarify the way to [[enlightenment]]. The sixth [[chapter]] explains the stages through which [[voice-hearers]] advance toward the level of [[arhat]]. The seventh [[chapter]] deals with the [[wisdom]] that leads one to [[enlightenment]]. Two kinds of [[wisdom]] are defined: [[wisdom]] that continues to be [[bound]] by [[earthly desires]] and [[wisdom]] that is free from [[earthly desires]]. The eighth [[chapter]] discusses the practice of [[meditation]] that brings forth [[wisdom]] that is untainted by [[earthly desires]]. The ninth and last [[chapter]] discusses the [[doctrine]] of [[nonself]], refuting the [[idea]] of the self.This work is primarily a critical analysis of [[The Great Commentary on the Abhidharma]], the [[principal]] text of the [[Sarvastivada school]], one of the major early [[Indian]] schools of [[Buddhism]]. In The [[Dharma Analysis Treasury]], [[Vasubandhu]], originally a [[Sarvastivadin]], reexamined [[traditional]] [[Sarvastivada]] teachings from a broader standpoint, drawing on the interpretations of several schools, most notably those of the [[Sautrantikas]]. In response, [[Samghabhadra]] wrote The Treatise on Accordance with the Correct [[Doctrine]] to refute the [[ideas]] of The [[Dharma Analysis Treasury]] and exalt the [[traditional]] [[Sarvastivada]] [[doctrine]]. The [[Dharma Analysis Treasury]] itself contains an {{Wiki|excellent}} and thorough [[exposition]] on [[Sarvastivada]] [[doctrine]] and [[forms]] a unified [[doctrinal]] system, and has been regarded as a textbook of the [[Sarvastivada school]]. A pinnacle of [[doctrinal]] study, The [[Dharma Analysis Treasury]] greatly influenced people's [[understanding]] of [[Buddhism]] in later ages and was studied widely in [[India]], [[China]], and Japan.Consequently, a number of commentaries on it were produced, and the [[Dharma Analysis Treasury]] ([[Chin Chy-she]]; Jpn [[Kusha]]) school was founded in [[China]] based on this work. The school was brought to {{Wiki|Japan}} and became known as one of the [[six schools of Nara]]. | + | The first two chapters are a categorization of the [[dharmas]], or [[elements]] of [[existence]], and their functions. The third through the fifth [[chapter]] elaborate on the [[realms]] of [[delusion]]. Among these, the third [[chapter]] describes the [[Buddhist]] [[view]] of the [[universe]], [[including]] the {{Wiki|concept}} of [[transmigration]] within the [[realms]] of [[delusion]]. The fourth [[chapter]] outlines the [[actions]] that [[cause]] one to fall into the [[realms]] of [[delusion]]. The fifth [[chapter]] explains that [[earthly desires]] and [[illusions]] produce [[actions]] that in turn bring about [[suffering]] in the [[realms]] of [[delusion]]. Here, [[earthly desires]] are divided into two categories: fundamental and derivative. The following three chapters, from the sixth to the eighth, clarify the way to [[enlightenment]]. The sixth [[chapter]] explains the stages through which [[voice-hearers]] advance toward the level of [[arhat]]. The seventh [[chapter]] deals with the [[wisdom]] that leads one to [[enlightenment]]. Two kinds of [[wisdom]] are defined: [[wisdom]] that continues to be [[bound]] by [[earthly desires]] and [[wisdom]] that is free from [[earthly desires]]. The eighth [[chapter]] discusses the practice of [[meditation]] that brings forth [[wisdom]] that is untainted by [[earthly desires]]. The ninth and last [[chapter]] discusses the [[doctrine]] of [[nonself]], refuting the [[idea]] of the self.This work is primarily a critical analysis of [[The Great Commentary on the Abhidharma]], the [[principal]] text of the [[Sarvastivada school]], one of the major early [[Indian]] schools of [[Buddhism]]. In The [[Dharma Analysis Treasury]], [[Vasubandhu]], originally a [[Sarvastivadin]], reexamined [[traditional]] [[Sarvastivada]] teachings from a broader standpoint, drawing on the interpretations of several schools, most notably those of the [[Sautrantikas]]. In response, [[Samghabhadra]] wrote The Treatise on Accordance with the Correct [[Doctrine]] to refute the [[ideas]] of The [[Dharma Analysis Treasury]] and exalt the [[traditional]] [[Sarvastivada]] [[doctrine]]. The [[Dharma Analysis Treasury]] itself contains an {{Wiki|excellent}} and thorough [[exposition]] on [[Sarvastivada]] [[doctrine]] and [[forms]] a unified [[doctrinal]] system, and has been regarded as a textbook of the [[Sarvastivada school]]. A pinnacle of [[doctrinal]] study, The [[Dharma Analysis Treasury]] greatly influenced people's [[understanding]] of [[Buddhism]] in later ages and was studied widely in [[India]], [[China]], and Japan.Consequently, a number of commentaries on it were produced, and the [[Dharma Analysis Treasury]] ([[Chin Chy-she]]; Jpn [[Kusha]]) school was founded in [[China]] based on this work. The school was brought to {{Wiki|Japan}} and became known as one of the [[six schools of Nara]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 08:35, 12 November 2020
Dharma Analysis Treasury, The
阿毘達磨倶舎論 (Skt Abhidharma-kosha-bhashya or Abhidharmakosha-shastra; Chin A-p’i-ta-mo-chy-she-lun; Jpn Abidatsuma-kusha-ron )
Also known as Abhidharmakosha. An exhaustive study of the Sarvastivada abhidharma, written by Vasubandhu (fourth or fifth century) and translated into Chinese in 651 by Hsüan-tsang. A Sanskrit manuscript is extant. There is another Chinese translation, done by Paramartha in 564, as well as a Tibetan translation. As a systematic explanation of Buddhist ideas and concepts, The Dharma Analysis Treasury includes a comprehensive discussion of Buddhist themes organized in nine chapters:
(1) "Elements" (or dharmas),
(2) "Sense Organs,"
(3) "Realms,"
(4) "Actions,"
(5) "Earthly Desires,"
(6) "Stages of Worthies and Sages,"
(7) "Wisdom,"
(8) "Meditation," and
(9) "Refutation of the Idea of the Self."
The first two chapters are a categorization of the dharmas, or elements of existence, and their functions. The third through the fifth chapter elaborate on the realms of delusion. Among these, the third chapter describes the Buddhist view of the universe, including the concept of transmigration within the realms of delusion. The fourth chapter outlines the actions that cause one to fall into the realms of delusion. The fifth chapter explains that earthly desires and illusions produce actions that in turn bring about suffering in the realms of delusion. Here, earthly desires are divided into two categories: fundamental and derivative. The following three chapters, from the sixth to the eighth, clarify the way to enlightenment. The sixth chapter explains the stages through which voice-hearers advance toward the level of arhat. The seventh chapter deals with the wisdom that leads one to enlightenment. Two kinds of wisdom are defined: wisdom that continues to be bound by earthly desires and wisdom that is free from earthly desires. The eighth chapter discusses the practice of meditation that brings forth wisdom that is untainted by earthly desires. The ninth and last chapter discusses the doctrine of nonself, refuting the idea of the self.This work is primarily a critical analysis of The Great Commentary on the Abhidharma, the principal text of the Sarvastivada school, one of the major early Indian schools of Buddhism. In The Dharma Analysis Treasury, Vasubandhu, originally a Sarvastivadin, reexamined traditional Sarvastivada teachings from a broader standpoint, drawing on the interpretations of several schools, most notably those of the Sautrantikas. In response, Samghabhadra wrote The Treatise on Accordance with the Correct Doctrine to refute the ideas of The Dharma Analysis Treasury and exalt the traditional Sarvastivada doctrine. The Dharma Analysis Treasury itself contains an excellent and thorough exposition on Sarvastivada doctrine and forms a unified doctrinal system, and has been regarded as a textbook of the Sarvastivada school. A pinnacle of doctrinal study, The Dharma Analysis Treasury greatly influenced people's understanding of Buddhism in later ages and was studied widely in India, China, and Japan.Consequently, a number of commentaries on it were produced, and the Dharma Analysis Treasury (Chin Chy-she; Jpn Kusha) school was founded in China based on this work. The school was brought to Japan and became known as one of the six schools of Nara.
