New PDF release: A Buddhist Doctrine of Experience: A New Translation and

By Thomas A. Kochumuttom

ISBN-10: 812080662X

ISBN-13: 9788120806627

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 by way of lifelike 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 can be summarised within the phrases of the writer as stick with: 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 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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Additional resources for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin

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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.

Similarly Asanga and Vasubandhu, too, m ust have felt it necessary to m aintain a realistic pluralism; indeed it should be from them that the school of D innaga borrowed its realistic pluralism. 1. nirvikalpaka and kalpita. 2. akrtrima and krtrima. 3. anäropita ( = akalptta) and äropita {—kalpita), dropita and andropita could be better translated as ‘superimposed* and ‘not superimposed*. 4. anabhildpya and abhildpya. 5. Some relevant passages are : Tad-sva-lakfapam. Tad-eva paramdrtha-sat (Dharmakirti*s Nyäyabindu y 13-14).

Vims. 11 Note that Vasubandhu is here using the term vifayah. 2. Dharm akirti’s teacher was Isvarasena, a student o f Dinnaga. 3. A. 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.

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A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin by Thomas A. Kochumuttom

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