Download A Buddhist Doctrine of Experience: A New Translation and by Thomas A. Kochumuttom PDF

By Thomas A. Kochumuttom

Giving a brand new translation and interpretation of the elemental works of Vasubandhu the yogacarin, the writer indicates that Yogacara metaphysics is largely similar to that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of reasonable pluralism, and therefore 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 awarded by means of those texts might be summarised within the phrases of the writer as persist with: The adventure of samsara is composed primarily 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 support mentally developing the excellence among the topic and the item, 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

Sample text

7- Para-ciitaviddm jfidnam-ayathdrtham katham yathd sva-citta-jf\dnam. 21. 8. . ta d -u b h a y a m [pa ra -citta -jfid n a fi-ca . sva -citta -jfid n a jica ] v ita th a -p ra tib h d sa ta ya g rd h ya -g T d h a k a -v ik a lp a s y a -a p r a h fy a tv d t. 9. See v ita th a -p ra tib h d sa ta y d in note 8. na y a th d r th a m Vims'. Vr. 21. 2 Again, more than once does V asubandhu refer to a m utiplicity o f enlightened ones ( buddhas)s, implying th at the individuals, once em ancipated from the spell of transcendental dream , retain, their individuality in the nirvana state as well.

Grdhya-grdhakayoh paraspar-nirape kfatual. M VKBT. 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.

Similarly Asanga and Vasubandhu, too, m ust have felt it necessary to m aintain a realistic pluralism; indeed it should be from them that the school of D innaga borrowed its realistic pluralism. 1. nirvikalpaka and kalpita. 2. akrtrima and krtrima. 3. anäropita ( = akalptta) and äropita {—kalpita), dropita and andropita could be better translated as ‘superimposed* and ‘not superimposed*. 4. anabhildpya and abhildpya. 5. Some relevant passages are : Tad-sva-lakfapam. Tad-eva paramdrtha-sat (Dharmakirti*s Nyäyabindu y 13-14).

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