By Erich Frauwallner
This can be a translation of Frauwallner's Abhidharmastudien. It analyzes the literary traditions, doctrinal developments, and structural tools of the Buddhist Abhidarma canon which will disclose the beginnings of systematic philosophical notion in Buddhism. Frauwallner's insights light up the trail of meditation towards liberation, the advance of Buddhist psychology, and the evolution of the Buddhist view of causality and the matter of time. He offers a transparent clarification of the slow improvement of Buddhist suggestion from its early doctrinal starting to one of the most advanced and noteworthy philosophical edifices in heritage.
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Extra info for Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems
L. de La Vallée Poussin indicated both the significance of this part for the history of the Buddhist sects as well as its close relationship to the Kathävatthu of the Pali canon. 35 Since closer examination demands a broader-based approach, we shall thus have to return to this later. In any case, we can see here the origins of the fundamental differences in dogmatics which later led to the two most important schools separating. At the same time, this confirms the dating given by P'ou-kouang, which assigns the work to the middle layer of the canonical literature of the Abhidharma.
5 and I myself have already dealt with this topic elsewhere. C. D. 200 in the mother country and were brought to Ceylon from there. Turning to the works themselves, we find ourselves dealing in the first place with the 7 works of the Abhidhammapitaka. These are in the usual order: 1. Dhammasangani, 2. Vibhanga, 3. Dhätukathä, 4. Puggalapannatti, 5. Kathävatthu, 6. Yamaka and 7. Patthäna. In addition there is the Patisambhidämagga, which is usually counted as part of the Khuddakanikäya. That this is clearly a work of the Abhidharma has always been recognized.
692bl9-694b2) is nothing other than a rendering of the Pancavastuka. In both works the 5 categories are first enumerated and then explained, with both the enumeration and the explanation corresponding in all essentials. The individual details of phrasing cannot be discerned through the refraction of the Chinese translation. The second chapter (T 1541, p. 628c28-631b23 = T 1542,p. 694b3-696bl3) contains a discussion of the 10 kinds of knowledge (jnänäni). They are the same as the 10 enumerated in the Pancavastuka (T 1541, p.