By L. De LA Vallee Poussin
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Extra resources for Abhidharmakosabhasyam. Vol. III ( IV Volumen Set)
A question to which one responds by another question; and 4. a question which one should not answer. 22. 78 1. " 2. " 3. " 4. ," this is a question that is to be rejected because the thing called a "living being" does not exist. " *** How can you say (in Karika 22) that one has responded to this fourth question, since one did not answer whether the skandhas are, yes or no, identical to a living being? ]A human being in fact is at one and the same time superior and inferior according to the point of comparison.
If the past does not exist, how can good and bad action give forth a result? 54c-d) is past. Therefore, because of the proofs from Scripture and reasoning quoted above, the Vaibhasikas affirm the existence of both the past and the future. *** The masters who call themselves Sarvastivadins, "belivers in the existence of all," maintain that the past and the future exist. 808 Chapter Five 25c-d. He who affirms the existence of the dhannas of the three time periods is held to be a Sarvastivadin. The masters who affirms the existence of all things, past, present and future, are Sarvastivadins.
Thus you are wrong to exclude these two erroneous views from the list of the universal anusayas in a different Dhatu. But one does not have the idea of a self and of things pertaining to a self with regard to Brahma: thus the idea that he is The Latent Defilements 791 a being is not a belief in a self. And a belief in extremes is created by a belief in a self; thus the idea of the permanence of Brahma is not a belief in extremes (Vibhdsd, TD 27, p. 93a4ff). What sort of views would a belief in a living being and a belief in permanence be with respect to Brahma?
Abhidharmakosabhasyam. Vol. III ( IV Volumen Set) by L. De LA Vallee Poussin