Difference between revisions of "Abhidharma-kosa (Abhidharmakosa- basyam)"
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| − | The [[Abhidharma-kosa]], one of the greatest works of [[Buddhism]], is a fundamental text studied to this day by most BHIKSU ([[Buddhist monks]]). It is, liter- ally, a commentary (basyam) on the [[kosha]] (“store- house”) of the [[ABHIDHARMA]]. The [[Abhidharma]] is one of the three parts of the [[traditional]] [[TRIPITAKA]], the writings accepted as [[scripture]] by [[Buddhists]]. | + | The [[Abhidharma-kosa]], one of the greatest works of [[Buddhism]], is a fundamental text studied to this day by most BHIKSU ([[Buddhist monks]]). It is, liter- ally, a commentary ([[basyam]]) on the [[kosha]] (“store- house”) of the [[ABHIDHARMA]]. The [[Abhidharma]] is one of the three parts of the [[traditional]] [[TRIPITAKA]], the writings accepted as [[scripture]] by [[Buddhists]]. |
The [[Abhidharma-kosa]], as the work is usually referred to, is divided into chapters, each dealing with a major {{Wiki|conceptual}} category, such as the [[dhatus]] ([[elements]]) or the [[indriyas]] ([[sense organs]]). | The [[Abhidharma-kosa]], as the work is usually referred to, is divided into chapters, each dealing with a major {{Wiki|conceptual}} category, such as the [[dhatus]] ([[elements]]) or the [[indriyas]] ([[sense organs]]). | ||
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It presents definitions of all fundamental [[Wikipedia:concept|concepts]] in [[Buddhist]] [[thought]]: [[abhidharma]] itself (“[[discernment]] of the [[dharmas]]”), [[dharma]], [[klesas]], [[skandhas]], [[rupas]], and more. | It presents definitions of all fundamental [[Wikipedia:concept|concepts]] in [[Buddhist]] [[thought]]: [[abhidharma]] itself (“[[discernment]] of the [[dharmas]]”), [[dharma]], [[klesas]], [[skandhas]], [[rupas]], and more. | ||
| − | The [[Abhidharma-kosa]] was extremely influential, both in [[India]] and later in such areas as CENTRAL ASIA and [[CHINA]]. It generated a vast {{Wiki|commentarial}} {{Wiki|literature}} itself. The [[Abhidharma-kosa]] was written by the fourth-century [[Indian scholar]] VASUBANDHU (c. 316–396). At the time, he was a [[monk]] in [[Kashmir]]. He did not strictly adhere to the SARVASTIVADIN school, but he presented the [[Abhidharma-kosa]] as a careful [[exposition]] of the VAIBHASIKA [[philosophers]], a branch of [[Sarvastivadin]] [[thought]]. | + | The [[Abhidharma-kosa]] was extremely influential, both in [[India]] and later in such areas as [[CENTRAL ASIA]] and [[CHINA]]. It generated a vast {{Wiki|commentarial}} {{Wiki|literature}} itself. The [[Abhidharma-kosa]] was written by the fourth-century [[Indian scholar]] [[VASUBANDHU]] (c. 316–396). At the time, he was a [[monk]] in [[Kashmir]]. He did not strictly adhere to the [[SARVASTIVADIN]] school, but he presented the [[Abhidharma-kosa]] as a careful [[exposition]] of the [[VAIBHASIKA]] [[philosophers]], a branch of [[Sarvastivadin]] [[thought]]. |
Latest revision as of 13:16, 30 November 2020
The Abhidharma-kosa, one of the greatest works of Buddhism, is a fundamental text studied to this day by most BHIKSU (Buddhist monks). It is, liter- ally, a commentary (basyam) on the kosha (“store- house”) of the ABHIDHARMA. The Abhidharma is one of the three parts of the traditional TRIPITAKA, the writings accepted as scripture by Buddhists.
The Abhidharma-kosa, as the work is usually referred to, is divided into chapters, each dealing with a major conceptual category, such as the dhatus (elements) or the indriyas (sense organs).
It presents definitions of all fundamental concepts in Buddhist thought: abhidharma itself (“discernment of the dharmas”), dharma, klesas, skandhas, rupas, and more.
The Abhidharma-kosa was extremely influential, both in India and later in such areas as CENTRAL ASIA and CHINA. It generated a vast commentarial literature itself. The Abhidharma-kosa was written by the fourth-century Indian scholar VASUBANDHU (c. 316–396). At the time, he was a monk in Kashmir. He did not strictly adhere to the SARVASTIVADIN school, but he presented the Abhidharma-kosa as a careful exposition of the VAIBHASIKA philosophers, a branch of Sarvastivadin thought.
