Abhidharmakośakārikā

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The Abhidharmakośakārikā or Verses on the Treasury of Abhidharma is a key text on the Abhidharma written in Sanskrit verse by Vasubandhu in the 4th or 5th century.^[1] It summarizes the Sarvāstivādin tenets in eight chapters with a total of around 600 verses. The text was widely respected and used by schools of Buddhism in India, Tibet and East Asia.

Vasubandhu wrote a commentary to this work called the Abhidharmakośabhāsya. In it, he critiques the interpretations of the Sarvāstivādins, Vaibhāṣikas and others of the tenets he presented in his previous work from a Sautrāntika perspective.^[2] This commentary includes an additional chapter in prose refuting the idea of the "person" (pudgala) favoured by some Buddhists of the Pudgalavada school. However, later Sarvāstivādin master Samghabhadra considered that he misrepresented their school in the process, and at this point designated Vasubandhu as a Sautrāntika (upholder of the sutras) rather than as an upholder of the Abhidharma.

Chapters

An English translation of the chapter titles, including the title of the 9th chapter of Vasubandhu's commentary, is:

1: The Dhātus

2: The Indriyas

3: Reality of Suffering

4: Reality of Origin of Suffering

5: The Latent Defilements

6: The Paths and Persons

7: Wisdom

8: The Absorptions

9: Refutation of the Pudgala

Karma

Chapter four of the Kośa is devoted to a study of karma, and chapters two and five contain formulation as to the mechanism of fruition and retribution.^[3] This became the main source of understanding of the perspective of early Buddhism for later Mahāyāna philosophers.^[4]

Vasubhandu elaborates on the causes^{[note 1]} and conditions^{[note 2]} involved in the production of results,^{[note 3]} karma being one source of causes and results, the "ripening cause" and "ripened result."^{[web 1]} Generally speaking, the conditions can be thought of as auxiliary causes. Vasubhandhu draws from the earlier Sarvāstivādin Abhidharma treatises to establish an elaborate Buddhist etiology with the following primary components:

Six Causes:

• Acting causes^{[note 4]} – all phenomena, other than the result itself, which do not impede the production of the result. This includes (a) potent acting causes, such as a seed for a sprout, and (b) impotent acting causes, such as the space that allows a sprout to grow and the mother or the clothes of the farmer who planted the seed.
• Simultaneously arising causes^{[note 5]} – causes that arise simultaneously with their results. This would include, for instance, characteristics together with whatever it is that possesses the characteristics.
• Congruent causes^{[note 6]} – a subcategory of simultaneously arising causes, it includes causes share the same focal object, mental aspect, cognitive sensor, time, and slant with their causes—primarily referring to the primary consciousness and its congruent mental factors.
• Equal status cause^{[note 7]} – causes for which the results are later moments in the same category of phenomena. For example, one moment of patience can be considered the cause of the next moment of patience.
• Driving causes^{[note 8]} – disturbing emotions and attitudes that generate other subsequent disturbing emotions and attitudes in the same plane of existence, though the two need not be of the same ethical status.
• 'Ripening cause^{[note 9]} - the karmic cause or efficacy.^[5]

Four Conditions

• Causal conditions^{[note 10]} - corresponds to five of the six causes, excepting the kāraṇahetu, which corresponds to the three conditions below
• Immediately preceding conditions^{[note 11]} - a consciousness which precedes a sense or mental consciousness without any intervening consciousness and which produces the subsequent consciousness into an experience-ready entity
• Focal condition^{[note 12]} - or "object condition" - an object which directly generates the consciousness apprehending it into having its aspect, e.g. the object blue causes an eye consciousness to be generated into having the aspect of blue
• Dominating condition^{[note 13]}

Five Types of Results:

• Ripened results^{[note 14]} - karmic results.^[5]
• Results that correspond to their cause^{[note 15]} - causally concordant effects
• Dominating results^{[note 16]} - the result of predominance. All conditioned dharmas are the adhipatiphala of other conditioned dharmas.^[6]
• Man-made results^{[note 17]} - a result due to the activity of another dharma
• Results that are states of being parted^{[note 18]} - not actually a result at all, but refers to the cessation that arises from insight.

Translations

Ancient translations of the Abhidharmakośa were made into Chinese by Paramārtha (564-567) and by Xuanzang (651-654). Other translations and commentaries exist in Tibetan, Chinese, Classical Mongolian and Old Uyghur; modern translations have been made into English, French and Russian.

English translations include:

• Shogaito, Masahiro (2014). The Uighur Abhidharmakosabhasya: Preserved at the Museum of Ethnography in Stockholm (Turcologica, 99). Harrassowitz Verlag. ISBN 978-3-447-10204-9. 
• Vasubandhu; Lodrö Sangpo (2012). Abhidharmakosa-Bhasya of Vasubandhu: The Treasury of the Abhidharma and Its Commentary (4 vols). Motilal Banarsidass Publishers (Pvt. Limited). ISBN 978-8120836075.  (Translated into English from the French translation of Louis de La Vallé Poussin, L'Abhidharmakośa de Vasubandhu, Institut belge des hates études chinoises, Bruxelles, 1971)

Commentaries

There are many commentaries written on this text, including an autocommentary by Master Vasubandhu entitled Abhidharmakoshabhasya. The First Dalai Lama, Gyalwa Gendun Drup (1391-1474) composed a commentary titled Illumination of the Path to Freedom.

The Nalanda scholar Yasomitra, wrote a sub-commentary on the Abhidharmakoshabhasya, the Sputarth-abhidharmakosa-vyakhya.

See also

• Kleshas (Buddhism)
• Mental factors (Buddhism)

Notes

References

Sources

Printed sources

Web-sources

External links

• Multilingual edition of the Abhidharmakośa in the Bibliotheca Polyglotta
• Sanskrit text of the Abhidharma-kośa-bhāṣya, with Chinese translations by Paramārtha and Xuanzang (from Peking University)