Sarvāstivāda Abhidharmaepub,mobi,azw3格式电子书下载，作者：Professor Bhikkhu KL Dhammajoti（法光法師）-读书派

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.

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,...

d_a_a_d

06-02

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。

西野鱼竿

10-17

总体来说是目前最好的有部教义入门研究吧，各个方面都做了系统的梳理。虽然阿毗达磨的根本关怀是研究终极实在的自性与相性，但无论kośa和还是正统的《毗婆沙论》均坚持阿毗达磨最终服务于修证解脱，从这个角度来看有部毗昙教理学便不能单纯视作一种仏教“经院哲学”（scholasticism）。除了因果理论和认识论，我个人对于有部的修道论更感兴趣，“加行位”、四果这些理论对后来大乘仏教的修证实践论尤其是汉地仏教影响相当大，像Abhisamayālaṃkāra就借用了有部的五位阶梯

YLX

07-13

特别好的有部入门书！每次读都会有新的感受！

Sarvāstivāda Abhidharma

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