By Thomas A. Kochumuttom
Giving a brand new translation and interpretation of the fundamental works of Vasubandhu the yogacarin, the writer exhibits 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 sensible 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 awarded by way of those texts should be summarised within the phrases of the writer as persist 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 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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1. 5. Jfteya eva-dvaranam-iti j heydvaranam. MVKBT. II. I. 6. Tend jheya-pTQVTtatvdl jfldnasya visaya eva nasti. MVBT. II. 1. 7. The reason why I suggest two meanings for the term jfieya is simply that otherwise the passage under reference would make no sense. Besides, to use a term in different meanings, and that, too, without any warnings, is not unusual in MV. and its commentaries. g. see MV. I. 4). 16 A Buddhist Doctrine o f Experience This term means, on the one hand the m entally constructed forms of knowables (parikalpita-jheya) , and, on the other, the really knowables (parinifpanna-jneya) .
Ibid. 2. Upalabdhim samdsritya nopalabdhih prajayate, Nopalabdhim samdintya nopalbdhih prajayate. M VK. 7 3. Vijflapti-mdtropalabdhim niintya-artha-anupalaldhir-jayate. Arthdnupalabdhim niiritya-vijriapti-mdtTa-anupalabdhir jdyate. MVKB. I. 7. For literal translation and explanation of this text see below p. 61. A General Statement o f the Thesis and Arguments 9 These passages clearly show that the terms vijhapti and artha do not stand for any ontological states of reality, but merely denote two polar concepts, namely those of subjectivity and objectivity respectively.
Viipf. Vr. 10. nirabhildpyena-dtmand. Vims. Vf. 10. 6. . anabhUdpyena'dtmand yo buddhdndm vifayali iti. V i m V r . 10. nirabhildpyena-dtmand buddhdndm gocarah. Vims. Vf. 21. 7- Para-ciitaviddm jfidnam-ayathdrtham katham yathd sva-citta-jf\dnam. 21. 8. . ta d -u b h a y a m [pa ra -citta -jfid n a fi-ca . sva -citta -jfid n a jica ] v ita th a -p ra tib h d sa ta ya g rd h ya -g T d h a k a -v ik a lp a s y a -a p r a h fy a tv d t. 9. See v ita th a -p ra tib h d sa ta y d in note 8. na y a th d r th a m Vims'.