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 sensible pluralism, and hence 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 via those texts should 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 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 article, 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
In the phrase jheyavarana the term jheya is used in the former meaning, and in the phrase jheya-pravrtatv at it is used in the latter meaning. As the mentallyconstructed-knowables cover the real-knowables, vision o f reality as it is, (yatha-bhula-darSana) , is made impossible. Jheya as mentally-constructed-forms are false objects and as such lead to illusion ( bhrdnti), while jheya as really-knowables are thingsin-themselves ( tathata or tathd-bhUta-vastu)y and as such are objects of realization ( sakfdt-kdra) or yathd-bhuta-dar Sana.
1 To describe the state of samsara in terms of ávarana, m eaning ‘covering’ or ‘veiling’, is typical of the Yogácára tradition. Usually the Indian systems, including the early Buddhist systems, look a t samsara as a state of avidya (ignorance). But, for the Yogácárins even this avidya is basically a ‘covering’. For example, in M V. I. 11 the first link of the dependent origination (pratitya-samutpada), which was traditionally called avidya, has been interpreted as ácchádana, literally m eaning “covering” .
D. T. , 1972) p. 280. I cannot, however, agree with Suzuki if he is arguing on the basis of terminology, for the phrases citta-mdtra and vijhapti-mdtra have been synony mously used both by Lahkavatdra and the Yogacarins. Suzuki himself has quoted three instances of vijhapti-mdtra and four instances o f prajftapti-mdtra from Lahkavatdra used in the same sense as citta. (See p. 181). And right in the very beginning of his Vimiatika-vrtti V asubandhu declares that for him vijnapti is synonymous with citta.