A Study Of Avijnapti-rupa In Abhidharma-kosa

Avijnapti-rupa is also called avijnapti-karma.According to the doctrine of Sarvastivada,avijnapti-rupa is from the powerful kayika-karma and vacika-karma.Avijnapti-rupa maintains the power of karma in an invisible manner,and it has the function of preventing new kayika-karma and vacika-karma from doing good or bad things.Avijnapti-rupa is good or bad.Avijnapti-rupa is also called avijnapti as it can not be shown to make people know.Avijnapti-rupa is a kind of rupa,because it is made of the earth,water,fire and wind four materials.The main reason for choosing avijnapti-rupa as the research object is based on the willing of exploring the following four questions: 1.Will the function of avijnapti-rupa affect from kayika-karma and vacika-karma to manas? 2.Since avijnapti-rupa can not be caused by the subconscious kayika-karma and vacika-karma,can we draw the conclusion that avijnapti-rupa can not influence the subconscious kayika-karma and vacika-karma? 3.In what form does Avijnapti-rupa defend kayika-karma and vacikakarma? 4.Why didn’t Sarvastivada establish avijnapti-manas?In order to solve the above four issues,the author first analyzes the content of Avijnapti-rupa as a kind of rupa defined in Abhidharma-kosa from four aspects,such as position,phase,body and name,and then calls a doubt about the origin of avijnaptirupa based on the “real or fake” debate about avijnapti-rupa between Sarvastivada and Sautrantike in the second chapter of this paper.The doubt leads to the third chapter on avijnapti-rupa and karma.In carding the three disciplines of avijnapti-rupa,the question why Sarvastivada didn’t set avijnapti-manas is constantly aroused.This paper attempts to answer the first question from the perspective of the precept substance function of avijnapti-rupa,and then concludes that precept substance as a kind of rupa can not influence the manas as a kind of citta.And this conclusion just also answers the fourth question and becomes one of the theoretical foundations of Sarvastivada didn’t establish avijnapti-manas.Based on the content of avijnapti-rupa coming from Strong heart and the length of avijnapti-rupa,it concludes that the subconscious kayika-karma and vacika-karma can not cause avijnapti-rupa,but it can be affected by avijnapti-rupa.From this conclusion,it raises another question about how avijnapti-rupa defend kayika-karma and vacika-karma,namely the third question above.And the author attempts to answer this question from the perspective of avijnapti-rupa’s another function of maintaining karma.In the process of sorting out the first three problems,it is always inevitably involved in avijnapti-rupa and manas,so the author explores the relationship between avijnapti-rupa and manas in the fourth chapter of this paper.The fourth chapter first explains the importance of manas in Buddhism,then makes a distinction between manas and cetana,and finally tries to find suitable theoretical foundations for Sarvastivada didn’t establish avijnapti-manas and answers the fourth question again.On the whole,this paper is based on the problems running through the content of avijnapti-rupa in Abhidharma-kosa.In the continuous questioning,using the logic thinking methods such as contrast,analysis and reasoning,this paper launches the research on avijnapti-rupa in Abhidharma-kosa.