By Thomas A. Kochumuttom
Giving a brand new translation and interpretation of the elemental works of Vasubandhu the yogacarin, the writer exhibits that Yogacara metaphysics is largely just like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation when it comes to life like pluralism, and therefore demanding situations their conventional interpretation by way of 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 awarded by way of 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 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
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). By the term pranetr V asubandu means M aitreya,2 who is generally accepted as the founder of the Yogacara system. The same M aitreya is then qualified as “ son of the well-gone” (sugata-atmaja) , an epithet o f any Bodhisattva.
Sunyata tasya-abhuta-parihilpasya grahya-grdhaka-bhdvena uirahitata. MVB. 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.
Vr. 17. 2. See Ibid. 3. See Vims. 18-20. 4. See, for example, VimS. ] £-21. 5. anabhxldpytna-dtmand. Viipf. Vr. 10. nirabhildpyena-dtmand. Vims. Vf. 10. 6. . anabhUdpyena'dtmand yo buddhdndm vifayali iti. V i m V r . 10. nirabhildpyena-dtmand buddhdndm gocarah. Vims. Vf. 21. 7- Para-ciitaviddm jfidnam-ayathdrtham katham yathd sva-citta-jf\dnam. 21. 8. . ta d -u b h a y a m [pa ra -citta -jfid n a fi-ca . sva -citta -jfid n a jica ] v ita th a -p ra tib h d sa ta ya g rd h ya -g T d h a k a -v ik a lp a s y a -a p r a h fy a tv d t.
A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin by Thomas A. Kochumuttom