Васаны

Этот перец отправил меня погуглить, сказав, что его материалы очень часто встречаются в инете. Может ему самому предложить погуглить?  

We removed the Yogachara and some other sections in order to streamline the message and keep the focus of the site primarily on the Nikayas.

Поэтому говорить, что одно деяние созревает многократно - неверно.

     In the series, each thought has for its condition the immediately preceeding thought which is its equal and immediate antecedent (samanantarapratyaya). Furthermore, in the series, there exist non-material entities (but not associated with the mind = nonconsciousness) which are called prapti, "possessions." Every action creates, in him who accomplishes it, a "possession of this action"; in this same way, every thought, every desire creates a possession of this thought, and of this desire. The "possession," scarcely arisen, perishes; but it engenders a "possession" similar to itself. We continue to possess our actions up to the moment when we "cut off" the possession of these actions or, more exactly, up to the moment when we interrupt the unceasing generation of this possession. This then explains the fact that an action gives forth its result to the benefit of him who has accomplished it and who keeps it in his possession (Morale bouddhique, p. 197; cf. Kosa, II, pp. 179-195).

     c. Avijnapti. This is bodily or vocal action which causes no one to be aware of anything. Some examples will not be without value here (see translation, Para. 14, note 36).
     In presenting himself before the community, by undertaking the solemn obligation to renounce killing, stealing, etc., the future monk accomplished a bodily and vocal vijnapti. At this same moment there arises in him a permanent action called "discipline" (samvara) or "the renouncing of sin" (virati) which makes a monk of him, even when he does not think of his vows. This permanent and invisible action, which causes no one to be aware of anything, is called "non-information," avijnapti.
     By taking up the occupation of killing or of stealing, and by laying up a store of arms, a man accomplishes a vocal and bodily vijnapti. At this very moment there arises within him a permanent action called "indiscipline" (asamvara) or "consenting to sin" (avirati), which makes him a murderer or a thief, even if circumstances hinder him from exercising his trade. This permanent and invisible action which causes no one to be aware of anything, is called avijnapti.
     By giving Paul the order to kill, Peter commits a vocal vijnapti: he has been ordered to kill, but he is not yet a murderer. When he obeys, Paul commits a bodily vijnapti, killing. At this very moment, Peter may be asleep or distracted; nevertheless, as soon as his order is carried out by Paul, Peter himself becomes a murderer: a permanent action arises in him, an action which no one sees and which, for this reason, is called avijnapti. Avijnapti, non-information, is called bodily or vocal avijnapti depending on whether the vijnapti from whence it proceeds is a bodily or a vocal action.
     Posited in this way, the Vaibhasikas defined avijnapti as a permanent action, invisible but material, which causes nothing to be known to another, but which stays with its author, even if the latter is distracted or momentarily deprived of thought.
     This action is invisible and, as such, solely "cognized" by the mental consciousness: it is thus included within the sphere of "cognized things" (dharmayatana) together with sensation, ideas and conditioned things. On the other hand, it is matter, and forms part of the aggregate of matter (rupaskandha), because the bodily and vocal vijnapti from whence it proceeds is matter, or because the primary elements upon which it is supported are material (Para. 14, note 38).
     Whereas the vijnapti can be good, bad or morally neutral (avyakrta), avijnapti is never neutral, but must be either good or bad (Para. 14, note 43).
     There are three types of avijnapti: discipline (samvara) or the renouncing of sin (virati), non-discipline (asamvara) or consenting to sin (avirati), and the avijnapti which differs from both discipline and from non-discipline (Para. 14, note 37).
     The beginning of discipline is not the same in all of the different worlds. Here, in the world of desire (kdmadhatu), discipline always results from a bodily or vocal vijnapti: by a formal undertaking, man creates in himself a permanent avijnapti which makes him a monk, a novice or a pious layman. On the contrary, in the higher world of form (rupadhatu), discipline is subordinated to a mind (cittanuparivartin) strong enough to create discipline by itself, without the intervention of a vijnapti (Para. 14, note 39).

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"Доктрина зависимого возникновения..." Донца. Там есть кое-что.

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В "Теории познания и логике..." есть кое-что, про сарупья-апоха.

     ii) “As exhausted, it is the good or bad seed which, once retributed, etc.: the good or bad seed, once retributed, cannot be retributed again because it is exhausted. It is like the seed (bīja) which, after having produced a stem (aṅkura), cannot produce another one. As non-exhausted, it is the seed of the speech impregnation: this seed which develops according to conditions (anutpratyayam) is a cause capable of giving rise to the multiplicity of discursiveness (vyavahāraprapañca) .... Without a store-consciousness of exhaustion, good or bad acts would not perish by exhaustion after having given their result: that is, after having given their result, they would produce it again according to u: spyad zin paḥi mtshan ñid med na dge ba daṅ sdig pa ?es bya la sogs pa ni ḥbras bu phyin pas spyad zin pa ḥjig pa de med pa ḥgyur te / ḥbras by byin nas yaṅ ḥbras bur ḥgyur re ?es bya baḥi tha tshig go].
     Without a store-consciousness of non-exhaustion, the production of a new speech impregnation would be impossible: without earler speech (pūrvābhilāpa), no present speech (pratyutpannābhilāpa).”(U)

Концепт - это то, что противоположно не являющемуся той дхармой.

Интересно зачем нужны такие определения?