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 kind of like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of lifelike 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 awarded through those texts might be summarised within the phrases of the writer as persist with: The adventure 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 considered 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 thing, 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
The central theme of this section is that reality in its absolute state is empty (Sbnya) of subject-object distinc tion, or rather t h a t . it is beyond subject-object charac terization. 2. T he Im agin atio n o f th e U n rea l Terms explained Verse 2, which opens the m ain discussion, makes a few crucial statements, which along with V asubandhu’s com m entary on them, should be considered the key-stones of the whole system. “There, beginning with the definitions, [the text] says” : [M V K I.
P. 242. 3. Lahkavatdra 29-33. 4. parydyah. 5. My translation of dharma-dhatu as source-reality is based on the follow ing commentary of V asubandhu: Arya-dharma-hetutvat dharmadhatu, dryadharmdrtam tad-alambana-prabhavatvdt. Hetu-artho hi-atra dhdtu-arthah. MVKB. I. 16. 6 M V K . I. 15. A General Statement o f the Thesis and Arguments 7 the unreal (abhuta-parikalpa) ,l It could be taken to suggest idealism, if the im agination of the unreal in its subject-object distinctionless state could still be called ‘im agination’, or ‘m ind’, or ‘conciousness’, or some other idealistic name.
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. I I I . 3] , namely parikalpita, paratantra and parinifpanna..
A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin by Thomas A. Kochumuttom