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Encyclopedia > Vasubandhu
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Vasubandhu (Sanskrit. Chinese 世親. Korean 세친) was an Indian Buddhist scholar-monk, and along with his half-brother Asanga, one of the main founders of the Indian Yogācāra school. Vasubandhu is one of the most influential figures in the entire history of Buddhism. Sanskrit ( संस्कृतम् ; pronunciation: ) is an Indo-European classical language of India and a liturgical language of Hinduism, Buddhism, and Jainism. ... A replica of an ancient statue found among the ruins of a temple at Sarnath Buddhism is a philosophy based on the teachings of the Buddha, Siddhārtha Gautama, a prince of the Shakyas, whose lifetime is traditionally given as 566 to 486 BCE. It had subsequently been accepted by... Asanga (also called Aryasanga), born around 300 C.E., was a great exponent of the Yogacara. ... Wikipedia does not have an article with this exact name. ... Buddhism is a religion and philosophy focusing on the teachings of the Buddha Śākyamuni (Siddhārtha Gautama). ...


Born in Gandhāra in the fourth century, he was at first a Sarvāstivādin when he initially studied Sarvāstivādin Abhidharma, as presented in the Mahā-vibhāsa. Dissatified with those teachings, he wrote the Abhidharmakośa in verse and his auto-commentary, the Abhidharmakośa-bhāsya, an important summary and critique of the Mahāvibhāsa from the Sautrāntrika viewpoint. Gandhāra (also Ghandara, Ghandahra, Chandahara, and Persian Gandara) is the name of an ancient Mahajanapada in eastern Afghanistan and the north-western province of Pakistan. ... The Sarvastivada (roughly, Proclaiming that all exist) --a reference to one of the distinguishing doctrines of the school, the existence of dharmas in all of the three times (past, present, and future). ... The abhidhamma is the name of one of the three pitakas, or baskets of tradition, into which the Tipitaka (Pali; Sanskrit: Tripitaka), the canon of early Buddhism, is divided. ... Abhidharma-kośa, a key Abhidharma text in verse written by Vasubandhu, summarizing Sarvāstivādin tenets in eight chapters with a total of around 600 verses. ...


He later converted to Mahāyāna and composed many other voluminous treatises, especially on Yogācāra doctrines. Most influential in the East Asian Buddhist tradition was probably the Trimśikā, the Thirty Verses on Consciousness-only and its companion Vimśatikā, but he also wrote a large number of other works, including: Mah is an ancient Persian god of the moon, one of the Yazatas. ... Wikipedia does not have an article with this exact name. ... The Aomori Daibutsu (Big Buddha), Aomori, Japan. ... The Thirty Verses on Consciousness-only (Sanskrit: Triṃsikā; Chinese: 唯識三十論頌, Weishi Sanshi Lun Song) is a brief poetic treatise by the Indian Buddhist scholar Vasubandhu. ...

  • a commentary to the Mahāyāna-samgraha
  • the Daśabhūmikabhāsya (Ten Stages Sutra)
  • Catuhśataka-śāstra
  • Mahāyāna śatadharmā-prakāśamukha śāstra
  • Amitayus sutropadeśa
  • Discourse on the Pure Land
  • Vijnaptimatrata Sastra

Some modern scholars, notably Frauwallner, have sought to distinguish two Vasubandhus, one the Yogācārin and the other a Sautrāntika, but this view should probably be rejected now on the basis of the anonymous Abhidharma-dīpa, a critique of the Abhidharmakośa which clearly identifies Vasubandhu as the sole author of both groups of writings. Mahāyāna-samgraha (The Mahāyāna Compendium) (Chinese:大乘庄严经論)is a key work of the Yogācāra school of Buddhist philosophy, attributed to Asanga. ... The Ten Stages Sutra (Sanskrit Daśabhūmikasūtra-śāstra, Dasabhūmikabhāsya; Chinese 十地經論, 十地論, 地論; pinyin shi di jing lun; also known as the Sutra on the Ten Stages) is an influential Mahayana Buddhist scripture written by Vasubandhu in Sanskrit and translated in to Chinese by Bodhiruci and others during the 6th century. ... Abhidharma-kośa, a key Abhidharma text in verse written by Vasubandhu, summarizing Sarvāstivādin tenets in eight chapters with a total of around 600 verses. ...


References

  • Abhidharma Kosha Bhashyam 4 vols, Vasubandhu, translated into English by Leo Pruden (based on Louis de la Vallée Poussin’s French translation), Asian Humanities Press, Berkeley, 1988-90.
  • Stefan Anacker, Seven Works of Vasubandhu Motilal Banarsidass, Delhi, 1984, 1998
  • David J. Kalupahana, The Principles of Buddhist Psychology, State University of New York Press, Albany, 1987, pp173-192
  • Francis H. Cook, Three Texts on Consciousness Only, Numata Center for Buddhist Translation and Research, Berkeley, 1999, pp371-383 ("Thirty Verses on Consciousness Only") and pp385-408 ("Twenty Verses on Consciousness Only")
  • Thich Nhat Hanh Transformation at the Base (subtitle) Fifty Verses on the Nature of Consciousness, Parallax Press, Berkeley, 2001; inspired in part by (but not necessarily faithful to) Vasubandhu and his Twenty Verses and Thirty Verses texts

External links

  • Detailed biography and work

  Results from FactBites:
 
9 Yogacara Arguments for Idealism II (3325 words)
Vasubandhu states that we never grasp such a whole as something that is different from its parts (its parts are necessary to its being a whole); therefore, it cannot be a unity.
Vasubandhu says that the Ka.smiri Vaibhaa.sikas recognised this criticism and claimed to have circumvented it by arguing that while combination of individual atoms is impossible, combination of aggregates of them is possible.
Vasubandhu's reply to this is that by the influence of a particular representation of one being, there arises a change in the citta-sa.mtaana of another being, an interruption of its continuity, a stopping of the function of the life faculty.
8 Yogacara Arguments for Idealism I (3583 words)
Vasubandhu opens his account with the claim that everything is representation-only (vij~naptimaatra) because there is the appearance of non-existent objects, a state that he compares with the case of a person suffering from an optical disorder who sees non-existent objects.
Vasubandhu's second answer is implied by the text that follows (his ontological arguments): that the Buddha could not possibly have meant to teach a doctrine (the existence of external objects of sense) which is self-contradictory.
Vasubandhu says that it is possible to establish the analogy between dream and waking experience, because in both states the common man is 'asleep' in sa.msaara, asleep in the habit of constructing subjects and objects, failing to realise their unreality.
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