2011 copyright Association for the Study of Indian Philosophy (1) (Vasubandhu( )) (Abhidharmakośabhāṣya(AKBh)) (anuśayanirdeśa) (Dharmatrāta( )) (Ghoṣ

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1 (1) (Vasubandhu( )) (Abhidharmakośabhāṣya(AKBh)) (anuśayanirdeśa) (Dharmatrāta( )) (Ghoṣaka( )) (Vasumitra( )) (Buddhadeva( ))

2 36 15 (AKBh) (Sphuṭārthā Abhidharmakośavyākhyā(SA)) (Abhidharmakośabhāṣyaṭīkā Tattvārtha-nāma(TA)) (Abhidharmakośaṭīkā Lakṣaṇānusāriṇī-nāma(LA)) (SA ) (SA TA LA) (TA) (TA)

3 (1) 37 AKBh:Skt.Text(A.(1):pp , Pr.:pp , Ś.:pp ), AKBh:Tib. Text([D.:239a2-240a7], [P.:279b5-281a7]), AKBh Text(p.104.a-p.104.c), AKBh Text(p.257.b-p.258.a); SA:Skt.Text(A.(1):pp , W.:pp , Ś.:pp ), SA:Tib. Text([D.:113a4-115a5], [P.:128a3-130b1]); TA:Tib. Text(A.(2):pp.56-61, [D.:135a1-137b2], [P.:270a6-273a7] LA:Tib. Text([D.:112a1-114a2], [P.:141a1-143b3]) (AKBh) AKBh [1938] (saṃskāra) (adhvan) ( [1938]:p , :T.27.p.393.a.15-16,:T.41.p.14.a ) [1972] ( [1972]:p.113.b.10-14, :T.27.p.393.a ) [1972] (saṃskṛta-dharma) ( [1972]:p ) [1972] adhvan saṃskāra atīta, anāgata, pratyutpanna ( [1972]:p.360.a.15-b.3, :T.27.p.393.c.7 ) [1974] ( [1974].p.51.b.8-16 ) ( [1974]:p.58.a.14-16, :T.27.p.393.a.9-17 ) (AKBh) ( [1974]:p.66. (8),AKBh.Pr.1st.:p ) (AKBh) (adhvan) (gata-gacchad-gamiṣyad-bhāvād) ( [1974]:p.58.a.19-b.9, :T.27.p.393.c.7,AKBh.Pr.1st.:p.5.3 ) [1979] ( [1979]:p.54.a.16-b.19,p.59.a.2-5, :T.27.p.393.c.4-5 ) Frauwallner adhvan Zeitstufe ( [1979a]:p.57.a.15-b.10,Frauwallner[1973], [1996] [1997],Frauwallner Kidd Steinkellner[1995] ) [1985] (atīta) ( [1985]:p.507. (2), [1989]:p.296. (1) )

4 38 15 [ ] [ ] [ ] 2 [ ] [ ] [ ] [ ] (SA) [] 3 [ ] 4 [ ] [ ] [ ] 5 [ ] (TA) (saṃskāra) [1972] ( [1972]:p.115.a ) 2 [1989] ( [1989]:p.(110) ) 3 [1991] iti [2007] ( [1991]:p.84.2; [2007]:p ) 4 [2007] [ ] ( [2007]:p ) 5 [1991] ( [1991]:p.84.5 )

5 (1) 39 6 [ ] [ ] [ ] [] [ ] [ ] [ ] [ ] (LA) [ ] [ ] [ ] [ ] [ ] [ ] [ ] [ ] [ ] [] [] [] 1 (AKBh) 6 [1988] svalakṣaṇa svabhāva [1988]:p.65. (2),:T.26.p.546.a [1985] svabhāva evaiṣāṃ svalakṣaṇam. ( [1985]:p , AKBh.Pr.1st.:p )

6 40 15 (SA) [] (TA) (LA) TA TA LA AKBh SA TA LA LA dngos po(bhāva, vastu) AKBh 2. [ ] [ ] 7 7 [1972] (AKBh) (sarvakālāstitā) (saṃskāra) sarvakālāstitā ( [1972]:p.359.b.1-5,p.360.b.3-6 ) [1972] ( [1972]:p ) [1986] [ ] (kāla) ( [1986]:p.9.5) [1987] sarvakālāstitā kāla (adhvatraya) sarvakālasarvakālāstitā ( [1987]:p.17.b a.13 )

7 (1) 41 TA [] [ ] [ ] [] LA [] [ ] [ ] [] AKBh TA LA AKBh 2.1.a. [ ] 8 [ ] 9 SA [2007] (adhvan ) sarvakālāstitā (SA) tat sarvasmin kāle vidyata itīṣyate [ ] ( [2007]:p (2),SA.W.:p , [2007]:p ) 8 9 [1978] ( [1978]:p.100. [ ] ) [1982] ( [1982]:p ) [1993] (VY) ( [1993]:p ,VY= [2001b]:p ) [1993] (SA) (asti) (dravyato sti) ( [1993]:p , [2001a]:p ,SA.W.:p (= SA:2.1.b.) )

8 42 15 [ ] [ ] [ ] 10 [] [ ] TA [ ] [ ] [ ] [ ] 11 [ ] [ ] LA [ ] [ ] [ ] AKBh TA LA AKBh 10 [1991] ( [1991]:p ) 11 [1993] ( [1993]:p )

9 (1) 43 SA AKBh 2.1.b. 12 [ ] 13 [] SA [ ] 16 TA [ ] [ ] [ ] [ ] 12 [1978] ( [1978]:p [ ] ) [1982] ( [1982]:p ) [1991] ( [1991]:p ) 15 [1991] ( [1991]:p ) 16 [1991] [] [ ] ( [1991]:p ) [2007] [] [2007]:p

10 [ ] 18 LA [ ] [ ] [ ] [ ] [ ] AKBh [] [ ] AKBh 2.1.c. [] 19 [ ] [] 17 [1993] [ ] ( [1993]:p ) 18 [1993] [ ] ( [1993]:p ) 19 [1938] ( [1938]:p ,p ) [1972] ( [1972]:p )

11 (1) SA 21 TA [ ] 20 [1982] ( [1982]:p ) [1985] [1989] ( [1985]:p , [1989]:p ) ( [1985]:p ) (AKBh) (Dārṣṭāntika) ( [1985]:p , :T.27.p.228.b ) (AKBh) ( [1985]:p ,:T.28.p.464.b.25-c.2 ) [1985] (AKBh) lakṣaṇa svalakṣaṇa ( [1985]:p.506. (5),:T.26.p.546.a ) 21 [1977] ( [1977]:p , [1997]:p )

12 46 15 LA [ ] AKBh SA TA LA AKBh 2.1.d. [ ] [] 22 [1985] ( [1985]:p , [1989]:p ) (AKBh) [ ] ( [1985]:p , :T.28.p.963.b.7-11, :T.27.p.393.a.25-b.12 ) 23 [1985] ( [1985]:p , :T.27.p.393.a.25-b.12,p.228.b ) svabhāva svalakṣaṇa svabhāva,svalakṣaṇa

13 (1) 47 SA [ ] [] TA LA AKBh SA TA LA AKBh 2.2. [ ][ ] 24 ( [1985]:p ,p.506. (7), :T.27.p.393.a.25-b.12,p.228.b ) [1991] [1985] (AKBh) ( [1991]:p.196.a a.6, :T.27.p.393.a.25- b.12,p.228.b.21-26, :T.28.p.963.b.7-11 ) 24 [1978] ( [1978]:p.87.b.10 )

14 48 15 [ ] [ ] TA [ ] [ ][ ] [ ] 29 [ ] [] 30 [ ] LA 25 [1978] [2007] ( [1978]:p.87.b.15, [2007]:p ) 26 [1972] sarvam asti ( [1972]:p ) [1987] (ADV) (adhvatrayam asti) ( [1987]:p.18.a a.11, ADV.J.:p.257.4, [2004]:p ,p ) 27 [1978] ( [1978]:p.87.b.17 ) 28 [2007] [ ] [ ] [ ] [ ] [ ] [ ] [ ] kecid kiṃcid ( [2007]:p ,p.142. (7) ) 29 [1993] [ ] ( [1993]:p ) 30 [1993] ( [1993]:p )

15 (1) 49 [ ] [ ][ ] [ ] [ ] [] [ ] AKBh TA LA AKBh 2.3. [ ] [ ] 31 [ ] 32 AKBh AKBh 2.3.a. [] [ ] [ ] [ ] [ ] 31 [1978] [ ] [2007] [ ] ( [1978]:p.88.a.5, [2007]:p ) [1985] (anyathā) ( [1985]:p ) 32 [1985] ( [1985]:p )

16 50 15 [] 33 [ ] [ ] SA 33 [1978] [1985] [1986] [ ] (vīrya) (vipāka) [2006] [ ] [2007] [ ] ( [1978]:p.88.a.13-14, [1985]:p.495.3, [1986]:p.11.5, [2006]:p , [2007]p ) 34 (ADV) kṣīrasya vā dadhitvena pariṇāmato yathā rasavīryavipākaparityāgo na varṇasyeti / [] [ ] (ADV.J.:p , [2004]:p ,p ) 35 [1985] (bhāva) (bhāva) (bhāva) (bhāva) [2007] ( [1985]:p , [2007]:p ) bhāva (bhāva) bhāva bhāva (dharma) (dravya) dravya svabhāva svabhāva svabhāva dravya sva-bhāva bhāva (Kātyāyanīputra) svabhāva ( [1985]:p ) (bhāva) ( [1985]:p ,p ,p.506. (3),p.508. (33) ) 36 [1968] (YSBh) (bhāvānyathātva) ( [1968]:p ) [1991] bhāva (dharmin) (dharma) (bhāva) ( [1991]:p ,YSBh.B.:p )

17 (1) [ ] TA [ ] [ ] [] [ ] [] [ ] 41 [] LA [ ] [ ] [ ] [] [ ] 37 [1991] ( [1991]:p.85.8 ) 38 [1986] [1993] ( [1986]:p , [1993]:p ) 39 [1993] ( [1993]:p ) 40 [1986] (guṇa) (saṃsthāna, ākṛti) ( [1986]:p ) 41 [1986] [ ] (śakti) [1993] ( [1986]:p.12.4, [1993]:p.50.1 )

18 52 15 [] AKBh SA TA LA 35 bhāva (dharma) AKBh 2.3.b. [] [ ] [ ] [ ] [ ] [ ] [ ] [ ] [ ] [ ] SA [ ] [ ] [ ] 44 [] 42 [1985] lakṣaṇa lakṣaṇa bhāva lakṣaṇa lakṣaṇa bhāva ( [1985]:p ) svalakṣaṇa (a) (b) (a)(b) svalakṣaṇa ( [1985]:p ) 43 [1968] (YSBh) ( [1968]:p ) [1991] ( [1991]:p ,11-14,17-20, YSBh.B.:p ,p ) 44 [1991] [2007] [] (

19 (1) 53 [ ] [ ] [ ] [ ] [ ] [ ] [ ] 45 [ ] [ ] [ ] [ ] TA [ ] [ ] [ ] 46 LA [ ] [ ] [ ] [ ] [ ] AKBh SA TA LA [1991]:p.85.13, [2007]:p [1991] [] [2007] [ ] [ ] ( [1991]:p.85.20, [2007]:p ) 46 [1993] [ ] ( [1993]:p.50.3 )

20 54 15 AKBh 2.3.c. [] [ ] [ ] 47 [ ] [] [ ] [ ] SA [ ] [ ] 50 [ ] [ ] [ ] [][ ] [ ] [] [ ] [ ] [][ ] [ ] [] [ ] [ ] [ ] [] [ ] [] [ ] [ ] 51 TA 47 [2006] ( [2006]:p.34.1 ) 48 [1985] kāritrānyathika avasthānyathika( [1985]:p ) 49 [1968] (YSBh) ( [1968]:p ) [1991] ( [1991]:p ,19-21, YSBh.B.:p ,p ) 50 [1991] [] [2007] [ ] ( [1991]:p.85.26, [2007]:p ) 51 [1991] [2007] ( [1991]:p.86.5, [2007]:p )

21 (1) [ ] [ ] 53 [ ] [] LA [ ] [ ] [ ] [ ] [ ] [][ ] [ ] [] [] [ ] [][ ] [ ] [] [] [ ] [ ] [] AKBh SA TA LA AKBh 2.3.d. [][ ] 54 [ ] [1986] ( [1986]:p.16.9 ) 53 [1993] ( [1993]:p ) 54 [1978] [ ] [ ] [1985] [2007] [ ] ( [1978]:p.89.a.1-2, [1985]:p , [2007]:p ) 55 [1985] (pūrvāparaṃ) ( [1985]:p )

22 [ ] SA [ ] [ ] [] [ ][ ] [ ] 60 [ ] [ ] 61 [ ] [ ] TA [ ] [1978] [2007] ( [1978]:p.97. (10), [2007]:p.142. (9) ) 57 [2007] vocyate duhitā veti cocyate duhitā ceti ( ) ( [2007]:p.142. (10 ) 58 [1985] ( [1985]:p ) 59 [1974] ( [1974]:p.59.b.7-12 ) [1968] (YSBh) [1968]:p [1991] [ ] [2007] [ ] [ ] ( [1991]:p.86.11, [2007]:p ) 61 [2007] vocyate duhitā veti cocyate duhitā ceti ( ) ( [2007]:p.144. (55) ) 62 [1993] ( [1993]:p )

23 (1) 57 [ ] [ ] [] 63 [] [ ] [ ] LA [ ] [ ] [ ] [] [] [ ] AKBh SA TA LA AKBh a. [ ] 63 [1993] ( [1993]:p.51.4 )

24 SA (AKBh) [2002] (anyathī-bhāva-mātra) ( [2002]:p.(145).8-23,AKBh.Pr.1st.:p ) [2006] A B A B ( [2006]:p ) [1968] ( [1968]:p ) [1991] (YSBh) (YD) [ ] [ ] ( [1991]: p , p , p ,6-8,10-12, YSBh.B.:p.126.5, p , YD.W.&M.:p , 21-22, p ) 65 [1991] (AKBh) (SA) ( [1991]:p (6),AKBh.Pr.1st.:p , SA.W.:p ) Bronkhorst[1997] This means that Yaśomitra explains Vasubandhu s opinion on the nature of substance. And there substance is conceived of as being constituted of colour, taste, and so on. Bronkhorst (AKBh) (1) (2) Bronkhorst

25 (1) 59 TA [ ] [ ] [ ] [] (A) (A) (B) (B) 68 [ ] [ ] [ ] Indeed, for Vasubandhu and the Buddhists in general, there is no such thing as a lasting substance that is the substrate of qualities. Strictly speaking there are only qualities, without substrate. (Bronkhorst[1997]:p ,AKBh.Pr.1st.:p ) 66 [1986] [1993] (LA) [ ] [ (dharmin) ] ( [1986]:p ) ( [1993]:p ) (TA) 67 [1986] ( [1986]:p.18.8 ) 68 [1988] [ ] ( [1988]:p.67. (18) ) 69 [ ] 70 [1985] dravya svarūpa svabhāva

26 60 15 LA [ ] [ ] [ ] [ ] AKBh TA LA (dravya) (dravya) (dravya) (dravya) (dravya) TA = 70 [2007:p.48.20] TA (mtshan nyid=lakṣaṇa) (rnam pa=ākāra) dravya, svarūpa, svabhāva bhāva (svabhāva) (bhāva) [1988] [1991] (lakṣaṇa) (ākāra) ( [1985]:p , [1988]:p.60.a.7-b.4, [1991]:p.192.b a.2 )

27 (1) 61 AKBh 2.4.b. [] [ ] [ ] [ ] 71 [] 72 SA [] [ ] [] [ ] 75 [ ] 76 [] [ ] TA [ ] [ ] [ ] [ ] 71 [1978] (samanvāgama) ( [1978]:p.89.a.15 ) 72 (lakṣaṇa) 73 [1991] [2007] ( [1991]:p.86.28, [2007]:p ) 74 [1991] ( [1991]:p ) 75 [1991] [ ] ( [1991]:p ) 76 [2007] ita eva itare ( [2007]:p.144. (58) )

28 62 15 [] [ ] LA [] [ ] AKBh SA TA LA AKBh 2.4.c. [ ] [ ] [ ] SA [ ] [ ] [ ] LA [ ]

29 (1) 63 AKBh SA LA AKBh 2.4.d. [ ] [ ] SA [ ] [ ] LA [ ] [ ] [ ] A.(1)= [1991].,. A.(2)= [1993].. ADV.J: Abhidharmadīpa with Vibhāṣāprabhāvṛtti, critically edited with notes and introduction by Padmanabh S. Jaini, Tibetan Sanskrit Work Series 4, Kashi Prasad Jayaswal Research Institute, Patna, 1977,2nd.ed.(1959,1st.ed.), Patna.. AKBh.Pr.: Abhidharmakośabhāṣyam of Vasubandhu, edited by P. Pradhan, Tibetan Sanskrit Work Series 8, Kashi.Prasad. Jayaswal Research Institute, Patna, 1967,1st.ed.(1975,2nd.ed.).. AKBh.Ś: Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with Sphuṭārthā commentary of Ācārya Yaśomitra, critically 3 rd ed. S. DwārikādāsŚastri, Bauddha Bharati Series- 5,6,7,9,Varanasi, AKBh.Tib.:,D.No.4090; P.No5591. AKBh. :,,T.29,No AKBh. :,,T.29,No.1559.

30 64 15 D.:Derge edition. LA.:Abhidharmakośaṭīkā Lakṣaṇānusāriṇī-nāma, D.No.4093; P.No P.:Peking edition. SA.Ś: Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with Sphuṭārthā commentary of Ācārya Yaśomitra, critically 3 rd ed. S. Dwārikādās Śastr i, Bauddha Bharati Series- 5,6,7,9,Varanasi, SA.Tib.:D.No.4092; P.No Skt.:Sanskrit. T.:. TA.:Abhidharmakośabhāśyaṭīkā Tattvārtha-nāma, D.No.4421; P.No Tib.:Tibet. VY.L.= [2001b]:The Tibetan Text of the Vyākhyāyukti of Vasubandhu critically edited from the Cone, Derge, Narthang and Peking Editions by Jong Cheol LEE,Tokyo: The Sankibo Press, YD.W.&M.:Yuktidīpikā The Most Significant Commentary on the Sāṃkhyakārikā Critically edited by Albrecht Wezler and Shujun Motegi Vol.1, Franz Steiner Verlag Stuttgart, YSBh.B.: The Yogasūtra of Patañjali with the Scholium of Vyāsa and the Commentary of Vācaspatimiśra edited by Rajaram Shastri Bodas, Bomaby Sanskrit and Prakrit Series No.46, :,T.41,No :,T.26,No :,T.28,No :,T.28,No :,T.27,No :T.28,No :,T.26,No [1978]:-,41. [1991]: - -,2. [1993]: - 1-,4. [1993]:,30. [2001a]: - -,. [1986]: --, 19. [1977]:, 25. [1997]:, 5. [1985]:,

31 (1) 65,. [1989]:,. [1991]:, 27. [1968]:,. [1972]:,4. [1974]:, 6. [1938]:, 10. [2006]:-,10. [1979]: - -, 29. [1996]: (Abhidharma-Studien)5.Der Sarvāstivādaḥ (1), 9. [1997]: (Abhidharma-Studien)5.Der Sarvāstivādaḥ (2), 10. [2004]: Abhidharmadīpa, 7 8. [2007]: - -, 11. [1988]:, 48. [1972]:,,,. [1982]:, 12. [2007]:,. [1972]: svabhāva,41(21-1). [1991]:,. [2002]: (pariṇāmavāda) - -, 101(51-1). [1987]: --, 46. [1989]: --,74(37-2). Bronkhorst, Johannes[1997]: Sāṃkhya in the Abhidharmakośa Bhāṣya, Journal of Indian Philosophy, Vol.25, No.4. Frauwallner, Erich[1973]: Abhidharma-Studien,5.Der Sarvāstivādaḥ, Wiener Zeitschrift für die Kunde Südasiens und Archiv für Indische Philosophie, Band 17, Wien. Frauwallner Kidd Steinkellner[1995]: Erich Frauwallner translated from German by Sophie Fransis Kidd under the supervision of Ernst Steinkellner, Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems, State University of New York Press.

32 66 15 The Sautrāntika Critique of the Sarvāstivādin Theory of the Real-Existence of Dharmas in the Three Time Periods as Found in the Abhidharmakośabhāṣya and Its Commentaries (1): A Study of Buddhist Time Theories Summary This essay is a study of positions of the Anuśayanirdeśa section of Vasubandhu s Abhidharmakośabhāṣya (hereafter AKBh) and other Indian commentaries on that text, which introduce the Sarvāstivādin theory of traikālyavāda (the real-existence of dharmas in the three time periods) and Sautrāntika critiques against it. In the Anuśayanirdeśa, the following topics are discussed. Sarvāstivādins maintain that the existence of conditioned dharmas, which are the factors composing the world in the three time periods of past, present, and future, is real and permanent. In order to explain the validity of their understanding, they develop various theories to distinguish these dharmas existences in the three different time periods. According to the Sarvāstivādins, the Buddhist principle of the momentariness of the existence of dharmas (sarvasaṃskṛtam anityam) is explained by making distinctions among the three time periods. Dharmatrāta, Ghoṣaka, Vasumitra, and Buddhadeva are representative proponents of this theory of the three time periods. Among these Sarvāstivādin scholars, Vasumitra s interpretation was, eventually accepted as the most accurate understanding of the theory. According to Vasumitra, time itself does not actually exist. Rather, it expresses the existence of the future-place that is the state of potentiality as future time, the present-place in which real dharmas actualize externally and momentarily, and the past-place in which dharmas that have completed their momentary actualization exist nominally in potential-state. Vasumitra explains the passing of time as the process of dharmas passing from the future-place to the present-place, and then to the past-place. He also explains the movement of dharmas in the timeplaces through the existence or non-existence of their activities. The future dharmas have not yet had activities. The present dharmas have activities. Dharmas that do not yet have activity are future dharmas; those with activities are present dharmas; and those whose activities have been completed are past dharmas. This Sarvātivādin explanation of the traikālyavāda was, however, refuted by Vasubandhu as a Sautrāntika scholar who points out the contradiction in this theory that explains the activities of dharmas as momentary while maintaining that their existence is permanent. The Sarvāstivādins recognize the existence of past and future dharmas, based on their arguments on two scriptural proofs and two analytical reasons. Their explanations can be summarized in the following three points: (1) objects of cognition exist really; (2) when consciousness (vijñāna) arises, sensory faculties (indriya) and the objects of cognition (viṣaya) must exist as real causes; and (3) actions (karmas) produce their effects. Vasubandhu, as a Sautrāntika scholar, further refutes the Sarvāstivādins by presenting the proofs: (1) that non-existing objects, or nominal existents (prajñapti-sat), can become the objects of cognition; (2) that future-objects (viṣaya) cannot become the valid cause for the arising of consciousness (vijñāna); and (3) that the manifestation of the effects

33 (1) 67 of actions (karmas) at a particular time cannot be explained if the action in the past is a permanent existence. From this Sautrāntika position, Vasubandhu maintains that dharmas exist only in the present time. Only present dharmas, which appear and perish momentarily, are real existences. Past and future dharmas are potential seeds that have once existed or will exist and that have accumulated in the present dharmas through perfuming. This is how the distinction between past, present, and future can be established. Sarvāstivādins explain that past actions (karmas) produce effects because of the real-existence of actions in a past time. On the other hand, Sautrāntikas understand that an action that took place in the past does not currently exist in the past time. Instead, past actions exist as perfumed seeds in the continuum of succession of present dharmas. Depending on specific changes in the continuum of succession, these seeds can produce effects in the future. This continuum is here understood as the mode of succession of existing beings within a fixed interval of time. Strictly speaking, Sautrāntikas only admit the existence of present dharmas in a single moment of time, but they conceive of the continuum of existence figuratively in order to explain the principle of the causes and effects of karmas. Vasubandhu, too, admits the activities of dharmas in the present. However, these activities are the components of present dharmas, and he seems to understand that there are potential and manifested activities. He explains that the seeds of the past contained in the present dharmas can be cognized as memories even by ordinary beings. But as for the future seeds contained in present dharmas, only the Buddha s cognitive capacity can identify which seeds will be realized at a later time. This idea of Vasubandhu will raise an important problem in the future development of theory of the Buddha. Additionally, as a result of coming to the conclusion that dharmas exist only in the present time, Vasubandhu, strictly speaking, considers that the present time virtually does not have an interval of time. By losing the interval of time, he is, in a sense, negating the existence of time itself, which, in turn, means that he is seemingly proposing that dharmas must transcend time. I believe that may have led Vasubandhu to his later development of Consciousness-only thought (Vijñānavāda).

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untitled 総研大文化科学研究第 6 号 (2010) 65 ... 66 佐貫丘浅次郎の進化論講話における変化の構造 67 68 佐貫丘浅次郎の進化論講話における変化の構造 69 E 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 70 佐貫丘浅次郎の進化論講話における変化の構造 71 72 佐貫丘浅次郎の進化論講話における変化の構造 73 74 佐貫丘浅次郎の進化論講話