By Asanga, Walpola Rahula ( French Translator), Sara Boin-Webb (English Translator)
There are structures of Abhidharma, in response to Tibetan culture, reduce and better. The reduce procedure is taught within the Abhidharmakosa, whereas the better approach is taught within the Abhidharmasamuccaya. therefore 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 earlier than Asanga switched over him to Mahayana Buddhism. but the Kosa is written in verse, traditional for Mahayana treatises, whereas the Samuccaya follows the normal prose and solution form 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 evaluate of this work:"Rahula merits our gratitude for his first-class 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 obtainable in English Rahula's French translation, the 1st right into a smooth language, of this basic textual content.
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Additional resources for Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy)
Mind is always old. Mind is never new, it is the accumulation of the past. Newness comes from the beyond; it is a gift from God. It is from the beyond and it is of the beyond. The unknown and the unknowable, the beyond, has ingress into you. It has ingress into you because you are never sealed and set apart; you are not an island. You may have forgotten the beyond but the beyond has not forgotten you. The child may have forgotten the mother, the mother has not forgotten the child. The part may have started thinking, "I am separate," but the whole knows that you are not separate.
It is atomic. Between two moments there is a gap; in that gap Buddha disappears. I say a word to you, then I disappear. Then I say another word and I am there, and then I disappear again. I respond to you and then I am no more. The response is again there and I am no more. Those intervals, those emptinesses keep one utterly fresh, because only death can keep you absolutely alive. You die once, after seventy years. Naturally you accumulate seventy years' garbage. A Buddha dies every moment -- no garbage is accumulated, nothing is accumulated, nothing is ever possessed.
You have become insensitive. Because of your cowardliness you have lost your sensitivity. To be sensitive means the new will be felt -- and the thrill of the new, and the passion for the new and the adventure will arise and you will start moving into the unknown, not knowing where you are going. Mind thinks it is mad. Mind thinks it is not rational to leave the old. But God is always the new. That's why we cannot use past tense or future tense for God. " It is always fresh, virgin. And it has ingress in you.