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 exhibits that Yogacara metaphysics is essentially kind of like that of the early Buddhism. He contends that the Yogacara writings are open to interpretation by way of practical pluralism, and therefore 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 offered by way of those texts will be summarised within the phrases of the writer as keep on with: The adventure 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 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 item, the grasper and the graspable, the enjoyer and the enjoyable..."

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Additional info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin

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Same as preceding three notes). 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.

They are related to each other neither as knower and known, nor as cause and effect, nor as enjoyer and enjoyed. To the unenlightened the streams of existence would never appear in their suchness (itathata) , bu t as essentially related to each other in one way or another, criss-crossing each other, and thus blurring the identity of each other. But seen through the yogic eyes of the enlightened, they will appear in their suchness, m utually unrela­ ted and independent, never liable to the categories of subject and object.

Sunyatd tosya abh uta-parikalpasya grahya-gr&haka-bhavena virahitata. 2. 7. Tasyam-apt sa vidyate. M V K 1. 2; tasyam-api sa vidyata iti-abhutaparikalpah. 2. 8. Eoamyadyalra nasti tat tena iunyam-iti yatha-bhutam samanupajyati, yat ptmar atra-avaiiftam bhavali tat sad iha-asti-iti yatha-bhutam prajananti-iti-auiparitam Sunyata-lakia^am-udbhavitam bhavati. M VKB I. 2. A Buddhist Doctrine o f Experience 32 forms of graspability (grdhyatva) and grasperhood (grdhakatva). In other words, the distinction between graspable and grasper, and the forms of graspability and grasperhood, under which things are experienced,• are all mere imagination, and therefore unreal (

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