By Lewis R. Lancaster, Etienne Lamotte
Below the effect of his instructor, Louis de l. a. Valle Poussin, Prof. Lamotte released a number of works in French, that have been essentially variants, translations and commentaries on Tibetan and chinese language Buddhist texts. The theories and ideas contained during this specific paintings are heavily with regards to these of the Abhidharmakosa, and as such it makes a worthwhile better half to that better paintings. right here Prof. Pruden has supplied a masterful English translation of Prof. Lamotte's paintings, and has further a short biography of Prof. Lamotte and his scholarly accomplishments to familiarize the reader with this nice pupil of Buddhism. "...Recommended for tutorial libraries..."--Choice
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Additional info for Karmasiddhi Prakarana: The Treatise on Action by Vasubandhu
It is the shape of the body [shape which affects the body, action, etc]. If it is the shape of the body, why did one say above that action done by the body is called bodily action9? Because this action [this movement] is related to one part (ahga) of the "body" in general, it is called the shape of the body; since it depends (dsrita) on the primary elements (mahdbhuta) of the body in order to arise, it is called action done by the body. That which is said of the body in general is equally applied to [all] its parts.
3. The "only one termed a Sautrantika," the Sautrantika "easy to know" (K'uei-chi), the Ching-chu jjS£ or "Sutracarya" whom Samghabhadra refutes: Vasubandhu, the author of the Koia and of the Karmasiddhiprakarana (see below, Section ii). In this last work, he imputes the theory of alayavijfiana to the Satrapramanikas (Karmasiddhi, Para. 30, note 100). 1. The nature of action. The Sautrantikas knew and refuted the theories of the Vaibhasikas and of the Vatsiputriyas on bodily vijnapti. This, they say, is not a shape distinct from volition, because shape does not exist as such, but only results from a special disposition of colors (Para.
212-213. We have given all of these borrowings in the Notes to the translation. 2. A clear indication of the interdependence of these texts is the similarity of the comparisons in these works. All those of the Karmasiddhi are taken from the Kofa: the colored cloth (citrdstarana or pipilaka), Para. 4 = Ko&a, iv, p. 10; the row (pankti) of trees (vrksa) and of ants (valmika), Para. 4 = Ko&a, iv, p. 12; the items cooked (pdkaja) due to the action of fire, sun, snow and vinegar, Para. 7, 8c, 8e = Ko&a, iv, p.