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dbr:Pratītyasamutpāda
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dbr:Vijnanakaya
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Vijnanakaya Vijnanakaya 阿毘達磨識身足論
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Vijñānakāya (Sanskrit: विज्ञानकाय) or Vijñānakaya-śāstra (विज्ञानकायशास्त्र) is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures. "Vijñānakāya" means "group or substance of consciousness". It was composed by (according to both Sanskrit and Chinese sources), with the Chinese translated by Xuanzang: T26, No. 1539, 阿毘達磨識身足論, 提婆設摩阿羅漢造, 三藏法師玄奘奉　詔譯, in 16 fascicles. 1. * The impossibility of two simultaneous cittas 2. * The impossibility of karma and vipāka being simultaneous 3. * That vijñāna only arises with an object 4. * Attainments are not necessarily present. Vijnanakaya´um dos sete textos do abidarma Sarvastivada. "Vijnanakaya" significa "grupos de consciência". Foi composto por Devasharman (de acordo com ambas as versões chinesa e sânscrita), com a tradução para o chinês feita por Xuanzang: T26, No. 1539, 阿毘達磨識身足論, 提婆設摩阿羅漢造, 三藏法師玄奘奉　詔譯, em 16 fascículos. 1. * A impossibilidade de duas simultâneas; 2. * A impossibilidade de carma e serem simultâneos; 3. * Que surge apenas com um objeto; e 4. * Realizações não estão necessariamente presentes. 《阿毘達磨識身足論》（梵語：विज्ञानकायशास्त्र，Vijñānakaya-śāstra），又稱識身足論、識身論，（梵文 Devasarman）著，是說一切有部的根本論著，被列為《六足論》之一。本論的主旨是在評破分別論者和補特伽羅論者之後，以六識為主廣論“四緣”，隨後論說說一切有部特有的“成就不成就”。
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Vijnanakaya´um dos sete textos do abidarma Sarvastivada. "Vijnanakaya" significa "grupos de consciência". Foi composto por Devasharman (de acordo com ambas as versões chinesa e sânscrita), com a tradução para o chinês feita por Xuanzang: T26, No. 1539, 阿毘達磨識身足論, 提婆設摩阿羅漢造, 三藏法師玄奘奉　詔譯, em 16 fascículos. Este é o primeiro texto abidarma que não é atribuído a um discípulo direto do Buda, mas escrito cerca de cem anos depois do parinirvana do Buda, de acordo com o discípulo de Xuanzang, Puguang. entretanto chega à conclusão de que foi escrito por volta do século I d.C. e foi influenciado pelo Jnanaprasthana, apesar de diferir em diversos aspectos. Com relação a isso, ele assemelha o texto ao Prakaranapada, que também é uma posição diferente sobre a Sarvastivada como um todo. Este é um estimado texto Sarvastivada, onde a Sarvastivada é defendida contra objeções dos Vibhajyavada, nas primeiras seis seções. É aqui que a teoria de Sarvastivada, a existência de todos os através do passado, presente e futuro é apresentada pela primeira vez. Interessantemente, a questão só é suscitada quando faz a alegação padrão da Vibhajyavāda, “darmas passados e futuros não existem, apenas darmas presentes e não-condicionados existem”. O Vijñāna-kāya possui quatro principais teses para refutar isto: 1. * A impossibilidade de duas simultâneas; 2. * A impossibilidade de carma e serem simultâneos; 3. * Que surge apenas com um objeto; e 4. * Realizações não estão necessariamente presentes. Vijñānakāya (Sanskrit: विज्ञानकाय) or Vijñānakaya-śāstra (विज्ञानकायशास्त्र) is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures. "Vijñānakāya" means "group or substance of consciousness". It was composed by (according to both Sanskrit and Chinese sources), with the Chinese translated by Xuanzang: T26, No. 1539, 阿毘達磨識身足論, 提婆設摩阿羅漢造, 三藏法師玄奘奉　詔譯, in 16 fascicles. Vijñānakāya is the first Abhidharma text that is not attributed to a direct disciple of the Buddha, but written some 100 years after the Buddha's parinirvana, according to Xuanzang's disciple Puguang. Yin Shun however, concludes it was composed around the 1st century CE, and was influenced by the Jñānaprasthāna, though differs in several aspects. In this regard, he likens it to the Prakaranapada, which is also a different position on the Sarvāstivāda as a whole. This is an esteemed Sarvāstivāda text wherein the Sarvāstivāda is upheld against Vibhajyavada objections, in the first of its six sections. It is here that the theory of "sarva-asti", the existence of all dharmas through past, present and future, is first presented. The issue is only brought up when Moggaliputta-tissa makes the standard claim of the Vibhajyavada, "past and future (dharmas) do not exist, (only) present and unconditioned (dharmas) do exist". The Vijñānakāya has four main theses to refute this: 1. * The impossibility of two simultaneous cittas 2. * The impossibility of karma and vipāka being simultaneous 3. * That vijñāna only arises with an object 4. * Attainments are not necessarily present. In addition to refuting the Vibhajyavāda view, the second section is a refutation of the Vatsiputriya Pudgalavada claim of: "the paramartha of the ārya [truths] can be attained, can be realized by the 'pudgala', present and complete, therefore it is certainly [the case] that the 'pudgala' exists". The Sarvāstivāda take the title 'śūnyatāvāda' in order to refute this claim, though this obviously means "empty of pudgala", rather than the later Śunyavāda of the Mahāyāna, i.e. the Madhyamaka. The first refutation centres on the two extremes of "absolute identity" and "absolute difference". The second hinges on the continuity of the existence of the skandhas in the past, present and future – Sarvāstivāda – proper. The third and fourth sections concern the causal condition, and the conditioning object of vijnana respectively. The fifth includes the two other conditions, the immediate condition and predominant condition. These conditions are discussed in terms of their realm, nature, temporal location, etc. in a format that came to be standard for the Sarvāstivāda Abhidharma. Such a system also appears in Abhidharma type analysis of dharmas in the Mahāprajñāpāramitā Sūtra and Mahāprajñāpāramitāupadeśa. The remaining five sections are doctrinal elaborations of the Sarvāstivāda school, including issues regarding perception, dependent origination and conditionality 《阿毘達磨識身足論》（梵語：विज्ञानकायशास्त्र，Vijñānakaya-śāstra），又稱識身足論、識身論，（梵文 Devasarman）著，是說一切有部的根本論著，被列為《六足論》之一。本論的主旨是在評破分別論者和補特伽羅論者之後，以六識為主廣論“四緣”，隨後論說說一切有部特有的“成就不成就”。
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