Sarvāstivāda Abhidharma 2024 pdf epub mobi 电子书

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Venerable KL Dhammajoti, PhD., is presently Endowed Professor of Buddhist Studies at the Centre of Buddhist Studies, the University of Hong Kong. Prior to joining the University of Hong Kong, he was Professor and Head of Department of Buddhist Literary Sources of the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. For the past many years, he has been specializing in Abhidharma studies and early Indian Yogācāra.

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出版者:Centre of Buddhist Studies, HKU

作者:Professor Bhikkhu KL Dhammajoti（法光法師）

出品人:

页数:586 pages

译者:

出版时间:August 2009, 4th Edition

价格:HK$220, US$30 (excluding postage)

装帧:Hard Cover

isbn号码:9789889929657

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图书标签: 佛教说一切有部阿毗达摩宗教 religious-studies 殷红色宝藏殷红色

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The Sarvāstivāda is one of the most important Buddhist Schools during the period of Abhidharma development. An understanding of its doctrinal development is indispensable for gaining a proper perspective of the development in Buddhist thoughts in India as a whole. Its doctrine of sarvāstitva — the tri-temporal existence of dharma-s — had had tremendous impact on the doctrines of not only the so called Abhidharma schools, but also those of the Mahāyāna; either directly or indirectly, positively or negatively. Accordingly, even those aspiring to acquire insight into the sources of Mahāyāna thoughts ought to be sufficiently acquainted with the fundamental doctrines of the school.

This publication is one of the first in English – if not actually the first – that deals comprehensively with all the major Sarvāstivāda doctrines within a single volume. The first edition was published in 2002 by the Centre of Buddhist Studies, Sri Lanka. The present third edition is a substantial revision of the second edition published in 2004. Besides a comprehensive index, a glossary of Sanskrit terminologies has also been added in this edition for the convenience of those unfamiliar with the Sanskrit language.

Sarvāstivāda Abhidharma 2024 pdf epub mobi 电子书

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法光不同意将众贤的学说看作新有部。可是“新有部”依然是有部，并不意味着“新”成了其它部派。众贤对有部此前的术语作了更明确的区分，对此前的议题在内涵上丰富，在细节上补充，在方法上转变，在此意义上称为“新”应没什么不可以。既然注意到了大毗婆沙论新旧译本的不同，在将众贤新说还原到大毗婆沙论时也应作更细致的区分。法光批评甚至拒绝来自外部对有部的观点，采取以有部研究有部的方法，这容易滑向自说自话。比如世亲批评法救的“类异说”类似数论自性转变说，法光认为这极不公正，举出的理由却是毗婆沙师从未如此批评过法救。如此造成的效果则是有部从未在与他部的交涉中受益，有部学说的发展成了自宗的自然演化。

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读到最后一部分，全程被众贤的论述吊打一脸懵。这本书的英文比较简单，对阿毗达磨的英文翻译其实直接搜cbeta来的更好。个别地方翻译有误，对无表业的论述那一章有个summary说由于个别因缘无表业失去之后，其作用依然能由得法体来维系。法师提到这是俱舍论和顺正理论，但其实应该更倾向于真谛的看法，得去找找资料。毕竟无表业法体失去作用为何还能有作用，这个作用算什么法体。得维系的应该还是法体。

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我只想说阿毗达磨好难学????

Sarvāstivāda Abhidharma 2024 pdf epub mobi 电子书