根境識三和合=the root (indriya) and the environment (artha) and the knowledge (vijñāna) of three isharmony; 認識性的無我=Awareness of Anatman; 業果相續=Result of action continued; 思種子無表業=Cetana of seeds Avijnapti; 賴耶緣起=knowledge (ālaya-vijñānapratītya-samutpāda) of the origin; 補特伽羅=self (Pudgala)
When Buddhism appeared, the general theme of Anatman (no self) had been put forward in the existence of the nature of things. In fact, Anatman contains the idea of not recognizing any perpetual or creating the Lord. Consequently, it is really just a kind of cognitive Aggregates (Skandha) to think that the so-called real me (Atman). In the period of the Vasubandhu, he not only firmly maintains the Buddhist tradition of Aggregates of continue that real me (Atman) is absence and is the inheritance of doctrine of Abhidharma thought, Saṃyuktāgama, Madyāmaka-śāstra Theory. Because it reveals the argument about the root, the environment, the knowledge of the three and the combination, and the complete denial of each schools of the ideas of real me (Atman). However, despite the Anatman (no self) theme advocated by the Buddhist community, but in the face of the big problem of the life and death flow of karma will beget result. As a matter of fact, how people can solve this big problem is a crucial issue. And in contrast to the expat ideas of the immortal soul how different it is another point. Subsequently, throughout the text of the Karma the fourth Chapter IV and Anatman the ninth Chapter IX content, the paper holds that it is not only clear to see the characteristics of the Anatman (no me) rendered by the Vasubandhu relatives, but also to figure out that the doctrine of Abhidharmakośabhāṣya denies the Thetheologicality of Vedic in the ancient Indian religious worlds, the Brahmā-Atman all will remain constantof the Brāhmaṇa and the Upaniṣad school, doctrine of JainaThe constant of Pudgala; The Eternal of the Soul karma theory, do not recognize the real me, self-contained (prakṛti)dualism of the Sāṃkhya and the are all born with me of the Vaiśeṣika school. As for the fierce criticism of the various schools in the Buddhist community, in particular, Sarvastivadin expressed real me (pudgala); Body Vijnapti of karma Theory, Action is the Body Vijnapti of the Sammatīya school, The Body, citta Dualism of the Pudgala of the Vātsīputrīya school and the doctrine of JainaThe Body, citta Dualism viewpoint. This paper explores the theory of the Abhidharmakośabhāṣya of the Anatman and the result of action the continuation. Based on the existing Chinese translation texts, the paper conducts comparative analysis in order to solve and render the suitability of the two problems and to explain the Vasubandhu intention of making emphasis on the no me trend of thought of this Refutation of the pudgala (Ātmavādapratiṣeddha) the ninth chapter characteristics. Vasubandhu criticized certain schools for the misperceptions of the concept of Atman. It is also the dominant trend of thought of Karma Chapter IV result of action the continuation. Regarding the cetana of seeds Avijnapti as the subject of the continuity of karma is to solve the inseparable relationship between the idea of Anatman and result of action the continuation. Therefore, the relationship between the two extremes merely justifies the so-called rationality of Anatman. The structure of this paper is divided into s
