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A synoptic view of the significance of the Abhidharma as presented by the Theravadins and brought to its climax by the Vaibhasikas and Yogacara-Vijnanavadins.

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  • Seven Works of Vasubandhu: The Buddhist Psychological Doctor.

Madhyamaka and Yogacara - Allies or Rivals? Garfield and Jan Westerhoff. This collection of essays addresses the degree to which these philosophical approaches are consistent or complementary. The seven treatises presented here are complete works with a most varied range of topics and serve at least as an introduction to his thought.

Seven Works of Vasubandhu, The Buddhist Psychological Doctor (Religions of Asia series, #4)

This superb collection of writings on buddha nature by the Third Karmapa Rangjung Dorje focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha's enlightened activity. This work is among the most important Mahayana Buddhist philosophical treatises to emerge on the Indian subcontinent.

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It is considered to be the quintessential exposition, or root text, of the school of Buddhist philosophical thought known in Tibet as Yogacara-Svatantrika-Madhyamaka. One of the foundational documents of the Yogacara school of Mahayana Buddhism. It presents the systematic thinking of one of the greatest early Buddhist theoreticians on the nature of the Buddha. Nagarjuna 's In Praise of Dharmadhatu - with 3rd Karmapa 's commentary. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work.

It also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts.

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Very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism - Madhyamaka and Yogacara. In this work, Shantarakshita synthesized the views of Madhyamaka and Yogacara - the two great streams of Mahayana Buddhism. This was the last great philosophical development of Buddhist India.

Included are two commentaries which flesh out the terse root text and explore the underlying philosophical issues. This famed text, often referred to by its Sanskrit title - Madhyantavibhaga - is part of a collection known as the Five Maitreya Teachings. The Twenty verses begins by stating:. In Mahayana philosophy Mind citta , thought manas , consciousness chit , and perception pratyaksa are synonyms.

Seven Works of Vasubandhu, The Buddhist Psychological Doctor (Religions of Asia series, #4)

The word "mind" citta includes mental states and mental activities in its meaning. The word "only" is intended to deny the existence of any external objects of consciousness. We recognize, of course, that "mental representations seem to be correlated with external non-mental objects; but this may be no different from situations in which people with vision disorders 'see' hairs, moons, and other things that are 'not there. One of Vasubandhu's main arguments in the Twenty verses is the Dream argument , which he uses to show that it is possible for mental representations to appear to be restricted by space and time.

He uses the example of mass hallucinations in Buddhist hell to defend against those who would doubt that mental appearances can be shared. To counter the argument that mere mental events have no causal efficacy, he uses the example of a wet dream. Vasubandhu then turns to a mereological critique of physical theories, such as Buddhist atomism and Hindu Monism , showing that his appearance only view is much more parsimonious and rational.

The Thirty verses and the "Three Natures Exposition" Trisvabhavanirdesha does not, like the Twenty verses, argue for appearance only, but assumes it and uses it to explain the nature of experience which is of "three natures" or "three modes". The fabricated nature is the world of everyday experience and mental appearances. Dependent nature is the causal process of the arising of the fabricated nature while the absolute nature is things as they are in themselves, with no subject object distinction.

For Vasubandhu, to say that something is non-dual is that it is both conceptually non-dual and perceptually non-dual. Just the same, to say that an observed object is separate from the observer is also to impute a false conception into the world as it really is - perception only. Vasubandhu uses the analogy of a magician who uses a magic spell dependent nature, conceptual construction to make a piece of wood the absolute, non-duality look like an elephant fabricated nature, duality.

The basic problem for living beings who suffer is that they are fooled by the illusion into thinking that it is real, that self and duality exists, true wisdom is seeing through this illusion. Vasubandhu contributed to Buddhist logic and is held to have been the origin of formal logic in the Indian logico-epistemological tradition. He was particularly interested in formal logic to fortify his contributions to the traditions of dialectical contestability and debate.

Anacker p. It is the earliest of the treatises known to have been written by him on the subject. The title, "Method for Argumentation", indicates that Vasabandhu's concern with logic was primarily motivated by the wish to mould formally flawless arguments, and is thus a result of his interest in philosophical debate. This text also paved the way for the later developments of Dignaga and Dharmakirti in the field of logic.

From Wikipedia, the free encyclopedia. Gandharan monk and Yogacara philosopher Vasubandhu as Chan patriarch in a Chinese illustration. Other traditions. Aryadeva and Nagarjuna Adi Shankara. Laozi and Confucius.

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Yi Hwang Yi I. New York, NY: Routledge.

Human Psychology & Buddhist Concept - Ven. Dr. K. Sri Dhammananda

In Zalta, Edward N. The Stanford Encyclopedia of Philosophy. Motilal Banarsidass. Reappraising Gupta History: For S. Aditya Prakashan. Institute of Indian Studies, University of Groningen. PhD dissertation. University of California. Bulletin of the School of Oriental and African Studies 1 : 48— Seven Works of Vasubandhu.

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Delhi: MLBD. Stanford University. Delhi, India: Motilal Banarsidass. First published: ; Reprinted: , , ; Corrected: ; Revised: , p.