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 fundamental 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 by way of life like pluralism, and hence 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 provided via those texts might be summarised within the phrases of the writer as stick with: The adventure of samsara is composed essentially in one's being pressured 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 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

Example text

Tatra m dla-lattvam sDobhdms-trividhah : parikalpita h, para-tantraft, parinifpannas-ca. Tatra-anya-taltva-vyavasthdpandt, MVKB. I. 3. 3. MVKBT. I. 1 2Q A Buddhist Doctrine o f Experience sense of ‘unchanging’] -” 1 Therefore the question in M V II I , which is entitled ‘A C hapter on Tattva1, is w hat is unchanging . Again, that it is a question concerning ‘the truth about reality (which, incidentally, is pluralistic), rather than about reality ' 1 . e. ” 2 This latter issue has been raised by the authors immediately after the above quoted statem entthat “ There mulatattva is ‘the threefold nature’ [M VK.


Consequently, denial of duality ( dvayam or dvitva) in V asubandhu’s system does not all m ean denial of the m ultiplicity of beings, as is the case in Sankara’s advaita-system. In this latter system, for exam­ ple, the statem ent ekam-eva advitiyam (one only without a second), means that there is only one being having no other being than itself. Here, therefore, the denial of duality, expressed by the term a-dvitiya amounts to the denial of the multiplicity ( bahutva) of beings. But in V asubandhu’s system the denial of duality (expressed by terms like dvayam tatra na vidyate M V K I.

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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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