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 practical 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 offered by way of those texts will be summarised within the phrases of the writer as stick to: The event 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 seen 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 article, 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
The Yogacarins n , . o. lnow go further and trace tr$na or upaaana iisen iu __ idiosyncrasy for discrimination between graspable and grasper. Sthiram ati says, 4upadana which is the same as craving for pudgala and dharmay is based on graspable-grasper duality, and is, therefore* o f imagined n ature’*3 It is quite understandable why desire ( trsna or upadana or abhinivefa) and other allied passions should be attributed to the graspable-grasper distinction, for desire obviously presupposes a subject who desires and an object which is desirable.
IX (1953), p. 289. A General Statement o f the Thesis and Arguments 21 dealing with various ‘truths’ or ‘factors’ about reality, which is basically the individual rather than a monistic whole. 1 Having said that, the authors then proceed to discuss the various ‘truths’ or ‘facts’ about those three natures themselves looked at from different angles. T h at is all “A C hapter on Tattva” is about. Therefore, it is unwarranted to say th at this chapter in general, or the concept of mUla-tattva therein, advocates a monistic view of world.
Tatra ácchádanád-avidyayá yathá'bhúta-daríana-avabandhanát. B. 11. 3. Avidyá hi-adaréana-átinakatvád bh utadarSana-visaye pracchadite bhütadarianam noipadyate* to bhüta-daríana-utpatti-vibandhanád-avidyá bhüta-darsanavibandhah. MVKBT. I. 11. A General Statement o f the Thesis and Arguments 15 then, should be considered as an extension of the view of avidya as ‘covering’, and accordingly there are its descriptions such as “ that which prevents knowledge from coming into being” ,1 “ covering which obstructs the vision of tru th ” , 2 “ covering of non-illusory vision” ,3 and so on.