By Thomas A. Kochumuttom
Giving a brand new translation and interpretation of the fundamental works of Vasubandhu the yogacarin, the writer exhibits that Yogacara metaphysics is largely kind of like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of practical 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 provided by way of those texts could be summarised within the phrases of the writer as persist with: The event of samsara is composed essentially in one's being compelled to view oneself because the grasper (grahaka), the enjoyer (bhoktr), knower (jnatr) of all beings, that are then seen because the graspable (grahya), the relaxing (bhojya), the knowable (jneya). There one can't aid 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 info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
4. Svapne drgvifaya-abhavam na-aprabudho'avgacchali. Vims. 17 Vasubandhu then comments on this line : Evam vitatha-vikalpa-abhyasa-vasandnidraya prasuptalokah svapna iva-abh utam-artham paiyan-na prabudhas-tad-abhdvam A Buddhist Doctrine o f Experience 22 individual. 3 In fact, a m ajor part of the text,4 taking for granted the plurality of individuals who in their inexpressible nature6 do not fall within the range of m utual experi ence, is trying to justify the commonsense language of action and reaction involving different sorts of relations.
I. 7. 10 A Buddhist Doctrine o f Experience logical (vastu), but only to the epistemological concepts o f subjectivity and objectivity; (ii) therefore the denial of existence (sattd or bhavatva) to vijhapti and artha does not am ount to the denial of the concepts of subjectivity and objectivity as something more than mere im agination; (iii) hence the main concern o f the Yogacarins, in contexts such as th at referred to above, is not about the m ultiplicity of beings, b u t about unw arrantedly categorizing them as subjects and objects.
Ibid. 2. Lak^ajiam hi-dvrtis-tattuam pratipakfasya bhdvana Talra-avasihd phala-praptir-ydna-anuttaryam'^a ca. 1. 3. Iti-ete sapta-arthd hi asmin Jastra upadiSyante. Tad-uLa—lak$anam, dvarapam, tattvam, pratipakfasya bhaoahd, tasyam-eva ca pratipakfa-bhdvanayom-avasthd, phalaprdptih, ydna-dnuttaryam ca saptamo'rthah. 1 4. laksava-pariccheda. T he term lakfaria, literally meaning a “sign”, “ m ark” or “ characteristic” , is technically used to mean a “definition** or a “ scientific description”. Discrimination Between Middle and Extremes 29 by Vasubandhu, I propose to analyse in the following pages.
A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin by Thomas A. Kochumuttom