By Dan Lusthaus
Yogacara Buddhism as a unique and significant university first attracted the
attention of Western students early within the 20th century. The enormity and
complexity of Yogäcära has posed a frightening, yet profitable problem to the
Western students who've tried to take on it.
At the start of the 20 th century a number of the seminal Indian
Yogacara texts have been now not extant of their unique Sanskrit yet simply in
Chinese or Tibetan translations. With intrepid choice, already in the
nineteenth century students resembling Pelliot, Stein, and Levy, scoured India and
Central Asia trying to find historic, forgotten websites and texts, frequently successfully
relying at the travelogue composed via Hsüan -tsang within the 7th centurythe
Hsi yu chi (Record of Western Lands) to find and determine such places.
Propelled by means of the invention of lengthy misplaced Sanskrit manuscripts (e.g., Sylvain
Levy's discovery in Nepal and next publishing of Asaiiga's
Mahäyänasütralamkära and Sthiramati's statement on Vasubandhu's
Trimsika)' and the huge translation efforts of Louis de los angeles Vallee Poussin
(especially the Ch'eng wei -shih Jun and, from Hsüan - tsang's chinese language rendering,
the comparable Abhidharmakoia of Vasubandhu, prior to the Sanskrit textual content was
rediscovered),2 and achieving a end result in Etienne Lamotte's French
translation of Asai ga's Mahliysnasamgraha with the commentaries of
Vasubandhu and *AsvabhAva utilizing the chinese language and Tibetan types (the
Sanskrit continues to be lost),' students started making to be had, in Western language
translations, prolonged examples of the YogicAra procedure with all its categorial
and terminological complexity. This part of Western Yogäcara studies
primarily hired philological and ancient methodologies constructed in
European 19th century bible study.
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Extra resources for Buddhist phenomenology, A philosophical investigation of Yogācāra Buddhism and the Chʼeng Wei-shih lun
Attempted. " Yogacara, on the other hand, views such bridge building as unnecessary and irrelevant, since what is required is an Awakening from the muddled- headed dream state within which such bridges are designed. Epistemological bridge - building within a dream does not awaken one from the dream. It merely provides the dream with a certain type of content. Yogacara's focus remains the karmic problem, a problem they describe as cognitive closure (samara). Awakened cognition requires more than a program that 'redefines' cognition; it follows from a radical turnaround of the way we cognize (airaya-paravitti).
Since this issue is pivotal to our understanding of Yogäcära's actual intent, it requires careful investigation. We will pick up the Yogäcärin discussion of this in a later chapter. We will set the stage for that by turning, in a moment, to the parallel issue as it appears in Husserl's work and the work of some subsequent phenomenologists. The reader will discover phenomenological and deconstructive terminology liberally spread throughout this work. In fact, a number of key Yogäcära terms have been rendered into the vocabulary of Husserl ,Merleau- Ponty, and Derrida.
Even texts are considered em- bodied (nikäya). The force of Asemissen's argument lies in the epistemic chicken and egg. If consciousness requires the body in order to sense, then a pure consciousness or a pure ego would be unable to ground or recover the transcendental body, since the very sensations that the consciousness would have to reflect upon are always already bodily sensations that have not yet been bracketed, and that once bracketed can now be said to 'belong' to consciousness and not to the body per se.
Buddhist phenomenology, A philosophical investigation of Yogācāra Buddhism and the Chʼeng Wei-shih lun by Dan Lusthaus