By Thomas A. Kochumuttom
Giving a brand new translation and interpretation of the fundamental works of Vasubandhu the yogacarin, the writer indicates that Yogacara metaphysics is essentially almost like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of real looking pluralism, and hence demanding situations their conventional interpretation when it comes to idealistic monism. His translation is devoted to the unique, arguments convincing and constant, and presentation transparent and readable. The texts translated and interpreted are (i) Madhyanta-vibhago-karika-bhasya, (ii) Trisvabhava-nirdesa, (iii) Trimsatika and (iv) Vimsatika. The doctrine of expertise offered via those texts might be summarised within the phrases of the writer as stick to: The adventure of samsara is composed primarily in one's being pressured to view oneself because the grasper (grahaka), the enjoyer (bhoktr), knower (jnatr) of all beings, that are then seen because the graspable (grahya), the stress-free (bhojya), the knowable (jneya). There one can't support mentally developing the excellence among the topic and the article, the grasper and the graspable, the enjoyer and the enjoyable..."
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Additional resources for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
Upalabdhim samdsritya nopalabdhih prajayate, Nopalabdhim samdintya nopalbdhih prajayate. M VK. 7 3. Vijflapti-mdtropalabdhim niintya-artha-anupalaldhir-jayate. Arthdnupalabdhim niiritya-vijriapti-mdtTa-anupalabdhir jdyate. MVKB. I. 7. For literal translation and explanation of this text see below p. 61. A General Statement o f the Thesis and Arguments 9 These passages clearly show that the terms vijhapti and artha do not stand for any ontological states of reality, but merely denote two polar concepts, namely those of subjectivity and objectivity respectively.
Na tad-ekam na ca-anekam vi$qyah param&nuiah . . Vims. 11 Note that Vasubandhu is here using the term vifayah. 2. Dharm akirti’s teacher was Isvarasena, a student o f Dinnaga. 3. A. K. Chatterjee, The Togacara Idealismt 2nd rev. , (Delhi, Varanasi, Patna: Motilal Banarsidass, 1975), p. 41. 26 A Buddhist Doctrine o f Experience im portant point about the distinction between sva-lak$ana and samdnya-lak$ana is th at they are contrasted respectively as the non-constructed, and the constructed1, the non-artificial and the artificial,2 the non-imagined and the im agined,3 the unutter able and the u ttera b le ,4 etc.
Evam vijRapti-mdtrafya-api vijRapti-antara- 24 A Buddhist Doctrine o f Experience I feel that this passage alone is sufficient to si/bstantiate my thesis of realistic pluralism : it admits a plurality of dharmasy pudgalas, and buddhas : it distinguishes between the ineffable and imagined natures of things; of them the ineffable nature is totally beyond the realm of the experience of an ordinary individual, it is perceived by the enlightened ones alone; on the contrary, the imagined nature is w hat is experienced by an individual on the saijisara level, it is characterized by the subject-object distinction, the old theory of nairatmya is thus explained as meaning the non-substantiality of the imagined nature, not of the ineffable nature; finally, and most im portant of all, the identification o f the theory o f nairatmya with that of vijňapti-mátratá clearly indicates th at the Yogácárins do not want to conradict the realistic pluralism of original Buddhism.