By Asanga, Walpola Rahula ( French Translator), Sara Boin-Webb (English Translator)
There are platforms of Abhidharma, in keeping with Tibetan culture, reduce and better. The reduce process is taught within the Abhidharmakosa, whereas the better procedure is taught within the Abhidharmasamuccaya. therefore the 2 books shape a complementary pair. Asanga, writer of the Abhidharmasamuccaya, is founding father of the Yogacara institution of Mahayana Buddhism. His more youthful brother Vasubandhu wrote the Abhidharnmakosa ahead of Asanga switched over him to Mahayana Buddhism. but the Kosa is written in verse, traditional for Mahayana treatises, whereas the Samuccaya follows the normal prose and resolution type of the older Pali Abhidharma texts. Walpola Rahula, in getting ready his 1971 French translation of this Mahayana textual content from the Sanskrit, chinese language, and Tibetan, has delivered to undergo on its many technical phrases his large historical past and nice services within the Pali canon. J. W. de Jong says in his evaluate of this work:"Rahula merits our gratitude for his very good translation of this hard text." Sara Boin-Webb is widely known for her actual English translations of Buddhist books from the French. She has now made available in English Rahula's French translation, the 1st right into a glossy language, of this primary textual content.
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Extra info for Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy)
S. Childs, Introduction to the Old Testament as Scripture (Philadelphia/London: Fortress Press/SCM Press, 1979), 103 – 106. 3 B. J. Roberts, The Old Testament Text and Versions: The Hebrew Text in Transmission and the History of the Ancient Versions (Cardiff: University of Wales Press, 1951), 29. 4 A. Lange, “‘They Confirmed the Reading’ (y. Ta an. 4:68a): The Textual Standardization of Jewish Scriptures in the Second Temple Period,” in A. Lange, M. Weigold and J. ), From Qumran to Aleppo: A Discussion with Emanuel Tov about the Textual History of Jewish Scriptures in Honor of his 65th Birthday (FRLANT 230; Göttingen: Vandenhoeck & Ruprecht, 2009), 29 – 80.
Rev. ” 36 See D. Goodblatt, “The Title Nasi and the Ideological Background of the Second Revolt,” in A. Oppenheimer and U. ), The Bar Kokhva Revolt: A New Approach (Jerusalem: Yad Izhak Ben Zvi, 1984), 113 – 132. 37 Thus also Albrektson, Text, Translation, Theology ; van der Woude, “Pluriformity and Uniformity ;” E. C. Ulrich, “The Qumran Biblical Scrolls: the Scriptures of Late Second Temple Judaism,” in T. H. Lim et al. ), The Dead Sea Scrolls in Their Historical Context (London/ New York: T & T, 2000), 67 – 87, esp.
Aranda et al. ), Biblia, ExØgesis y Cultura: Estudios en honor del Prof. D. JosØ María Casciaro (Pamplona: EUNSA, 1994), 119 – 125. For an analysis, see E. Tov, “The Textual Base of the Corrections in the Biblical Texts Found at Qumran,” in D. Dimant and U. ), The Dead Sea Scrolls: Forty Years of Research (Leiden/New York/Cologne/Jerusalem: Brill/Magnes Press/Yad Izhak Ben-Zvi, 1992), 299 – 314, esp. 307 – 308. 25 BarthØlemy, ÉzØchiel, cxiii. This assumption is unlikely because the level of disagreement between 1QIsab and MurIsa on the one hand and the medieval MTon the other is much higher than the details in which the former had presumably been corrected.