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 largely kind of like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation when it comes to practical pluralism, and therefore demanding situations their conventional interpretation when it comes to 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 awarded through those texts could 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 considered because the graspable (grahya), the relaxing (bhojya), the knowable (jneya). There one can't support mentally developing the excellence among the topic and the thing, the grasper and the graspable, the enjoyer and the enjoyable..."
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Extra info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
M ore A rgum ents fro m VixpSatika It may be noticed that I have been so far referring mainly to the Madhydnta-vihhaga. However, I can ensure that my thesis of realistic pluralism applies equally to the other texts under dis cussion, as well, O f them Trimfatika which presents a detailed analysis of the psyche, is at the same time an abridged version of Madhydnta-vibhagay while Trisvabhava-nirdeia is an elabora tion on the theme of ‘three natures’. Vasubandhu’s Vimtatika can, however, be a little confusing to a casual reader.
I. 10; II I. 22; Trim*. 2. 2. Tatra m dla-lattvam sDobhdms-trividhah : parikalpita h, para-tantraft, parinifpannas-ca. Tatra-anya-taltva-vyavasthdpandt, MVKB. I. 3. 3. MVKBT. I. 1 2Q A Buddhist Doctrine o f Experience sense of ‘unchanging’] -” 1 Therefore the question in M V II I , which is entitled ‘A C hapter on Tattva1, is w hat is unchanging . Again, that it is a question concerning ‘the truth about reality (which, incidentally, is pluralistic), rather than about reality ' 1 . e. ” 2 This latter issue has been raised by the authors immediately after the above quoted statem entthat “ There mulatattva is ‘the threefold nature’ [M VK.
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.
A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin by Thomas A. Kochumuttom