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

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 when it comes to life like 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 via those texts could be summarised within the phrases of the writer as persist with: The adventure of samsara is composed essentially in one's being pressured 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 aid 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 resources for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin

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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.

M entally constructing) the unreal forms of subjecti­ vity and objectivity. Let me now explain the m eaning of the four statements m entioned above : Firstly, there is an assertion of the im agination of the unreal: abhuta-parikalpo'sti. This in effect is a strong declaration of the fact th at the im agination o f the unreal is an undeniably real experience for one in the state o f samsdra, namely that one in the state of samsdra is bound to construct mentally the unreal forms o f subjectivity and objectivity, and then to see every­ thing as endowed with those forms.

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. 1 This is how Vasubandhu opens his com m entary (bhdfya) on Madhyanta-vibhaga-karikd. To begin a literary work with a prayer, or paying homage to one’s teachers, or, at least, with a noble thought, is traditional in India. Accordingly, Vasubandhu right in the beginning of his commentary devotes \his stanza to the honour of the founder (pranetr) and the expositor (vaktr) o f this science (Jastra).

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