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 essentially just like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of life like pluralism, and therefore demanding situations their conventional interpretation by way of idealistic monism. His translation is trustworthy 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 through those texts might be summarised within the phrases of the writer as stick with: 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 info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
Paramdrtho'krtrimam anä-ropitam rüpam. Tena-asti-iti paramärtha-sat. . tad-eva sva-laksanam (D harm ottara’s Tika on the above passage) . • . atas-tad-eva sva-lak$anam na vikalpa-vi$ayam ( Dharm ottara on Nyäyabindu, 15) Anyat-sämänyalak$anam . . (Nyäyabindu, 16). For more details see m y A Study o f the Buddhist Epistemology According to Dharmakirti's Nyäyabindu (M. A. Dissertation, of Poona, 1974), especially pp. 9ff. C hapter T wo D IS C R IM IN A T IO N BETW EEN M ID D LE AND E X T R E M E S (MADHrANTA-VIBHAGA) 1.
Sthiram ati says : “ Each individual stream of m ind 1. 2. 3. 4. Cf. MV. I l l , 17-20. See Virjis. 4. Ibid. MVKBT. I. 4. 18 A Buddhist Doctrine o f Experience from its own seeds produces consciousness appearing in different forms of objects, which are consequently perceived by the same individual. 2 Again, frequent reference to different streams of existence is clear indication th at the Yogacarins do believe in the m utually independent and irreducible individuals. 6 O ne m ight object th at the ‘m utual influencing o f individuals’ referred to in the latter instance applies only a t the conventional (saqwrti) leveL O f course n » true th a t the Yogacarins do not m eau th at the individuals interact a t the noum enal level.
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. This chapter tries to define, or rather describe, reality in its phenomenal as well as absolute aspects. Consequently this chapter may be subdivided into two m ain sections: (i) Verses 2-11, dealing with reality in its phenomenal aspects.