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 when it comes to reasonable pluralism, and hence 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 should be summarised within the phrases of the writer as persist with: The event 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 considered because the graspable (grahya), the relaxing (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
K. Chatterjee, The Togacara Idealismt 2nd rev. , (Delhi, Varanasi, Patna: Motilal Banarsidass, 1975), p. 41. 26 A Buddhist Doctrine o f Experience im portant point about the distinction between sva-lak$ana and samdnya-lak$ana is th at they are contrasted respectively as the non-constructed, and the constructed1, the non-artificial and the artificial,2 the non-imagined and the im agined,3 the unutter able and the u ttera b le ,4 etc. In short, whatever comes within the range o f em pirical experienceis characterized as m entally cons tructed, artificial, im agined, linguistically expressible and, finally* unreal (avastu) ; whereas the things-in-themselves (sva-lakfanani) are characterized as untouched by m ental construction, artificia lity, im agination, as beyond the realm of language, and, finally, as real (vastu)A W hat I am suggesting, therefore, is th at the distinction between sdmanya4ak$ana and sva-lak$ana, and the entire philosophy behind it, were already implied and m eant by Asaiiga and V asubandhu when they distinguished between parikalpita and parinUpanna, or parikalpita-atma and anabhilayadtma.
3. Some examples are : anabhildpyena-atmana yo buddhandm visayah iti. ( Vims. Vr. 10); nirabhildpyena-dtmand buddhandm gocarah (Ibid. 21). I am> however, aware that the plural form buddhah need not necessarily refer to a plurality of beings, but that it may well be just a reverential way o f addressing the enlightened one. So a plural form like buddhah cannot be by itself a conclusive argum ent for a plurality of beings. It can, however, serve as a persuasive argument. 4. anabhildpya-dtman (Vims.
I. 2. 2. v ijftd n a -v a d -iijile y a m -a p i d r d iy n ta v ijn a n a m -a p i s a m v r tita eva n a p a r a tn d r th a ta eva iti k e c in -m a n y a ta vijriey a -va d iti-a s y a d vip ra k a ra sy a -a p i-e k d n ta v a d a sy a Introduction). 3. This is clear from passages like M VK I. 7; TSN . 36 etc. 4. A T lh a -s a ttv a -d im a -v ijn a p ti-p r a tib h d s a m p r a ja y a te v ijn d n a m . M VK. I. 4. p r a tis e d h d r ta h p r a k a r a n d r a m b h a h . ( T r im S a tik d - b h a s y a m .