فاسوباندو
ما نحسبه عالمًا خارجيًا تجربةٌ تظهر داخل العقل، تشكّلها آثار الأفعال الماضية.
التموضع
من مؤسسي اليوغاچارا: لا شيء سوى الوعي – يتجلى العالم داخل العقل.
الأفكار الرئيسة
- فيجنابتي-ماترا (الوعي وحده)
- وعي المستودع
الأساتذة: أسانغا
التأثير
تأثّر بـ 3
غوتاما بودا
تأثّر بـ
Vasubandhu’s Treasury of Abhidharma systematised the Buddha’s teaching on the elements of existence, karma and no-self, defending no-self against the Pudgalavadins. Vasubandhu, Abhidharmakosabhasya, tr. L. de La Vallée Poussin (1923–31); SEP “Vasubandhu”
التوثيق: مسودة بالذكاء الاصطناعي
غوتاما بودا › نحو 480–400 ق.م · يُؤرَّخ عرفًا 563–483 ق.م
ناجارجونا
تأثّر بـ
Vasubandhu’s Yogacara reinterprets the Mahayana emptiness taught by Nagarjuna through the doctrine of three natures; whether Vasubandhu drew on Nagarjuna’s own works is uncertain. Vasubandhu, Trisvabhavanirdesa; SEP “Vasubandhu”
التوثيق: مسودة بالذكاء الاصطناعي
ناجارجونا › نحو 150–250
أسانغا تتلمذ على
تتلمذ على تقليد لاحق
Known only from later hagiography – Paramartha’s Life of Vasubandhu (6th c.) and Xuanzang (7th c.) make Asanga his elder brother who won him over to the Mahayana; dates and identity are debated (Frauwallner’s ‘two Vasubandhus’, 1951). Paramārtha, Life of Vasubandhu (T 2049); Xuanzang, Da Tang Xiyu ji V; E. Frauwallner, On the Date of the Buddhist Master of the Law Vasubandhu, 1951; SEP “Vasubandhu”
التوثيق: مسودة بالذكاء الاصطناعي
أسانغا › نحو 310–390
أثّر في 4
ديجناجا
أثّر في ✓
Tradition makes Dignaga a pupil of Vasubandhu; his Investigation of the Object continues Vasubandhu’s argument in the Twenty Verses against external objects. D. Duckworth et al., Dignaga’s Investigation of the Percept (2016); SEP “Vasubandhu”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ديجناجا › نحو 480–540
وونهيو
أثّر في
Wonhyo used the Yogacara of Vasubandhu’s line, above all its storehouse consciousness, to explain how the one mind of the Awakening of Faith both awakens and errs. Wonhyo, Daeseung gisillon so; S. Lee, “On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views”, Religions 10 (2019)
التوثيق: مسودة بالذكاء الاصطناعي
وونهيو › 617–686
شينران
أثّر في
Shinran honoured Vasubandhu as second of the seven Pure Land masters and read the Treatise on the Pure Land ascribed to him as teaching single-hearted entrusting to Amida. Shinran, Kyōgyōshinshō, Shōshinge; Vasubandhu (attr.), Jingtu lun, with Tanluan’s commentary; D. Hirota et al. (tr.), The Collected Works of Shinran (1997)
التوثيق: مسودة بالذكاء الاصطناعي
شينران › 1173–1263
ليانغ شومينغ
أثّر في
Liang Shuming took the consciousness-only epistemology of Vasubandhu’s Yogacara (Weishi shuyi, 1920) as the basis for comparing cultures in Eastern and Western Cultures and Their Philosophies (1921). Liang Shuming, Weishi shuyi (1920); Dong Xi wenhua ji qi zhexue (1921); G. Alitto, The Last Confucian (1979)
التوثيق: مسودة بالذكاء الاصطناعي
ليانغ شومينغ › 1893–1988
النقد
انتقده 4
كاندراكيرتي
انتقده
Chandrakirti rejected the Yogacara of Vasubandhu’s school: consciousness without external objects, and reflexive self-awareness, are as empty as the objects (Madhyamakavatara VI.45–97). Candrakīrti, Madhyamakāvatāra VI.45–97; C. W. Huntington, The Emptiness of Emptiness, 1989
التوثيق: مسودة بالذكاء الاصطناعي
كاندراكيرتي › نحو 600–650
فازانغ
انتقده
In his Treatise on the Five Teachings Fazang ranked Yogacara – Vasubandhu’s school as newly taught by Xuanzang’s Faxiang school – as only the “initial teaching” of the Mahayana, below Huayan, and reinterpreted its doctrine of the three natures. Fazang, Huayan wujiao zhang (T 1866); F. H. Cook, Hua-yen Buddhism (1977); I. Hamar (ed.), Reflecting Mirrors: Perspectives on Huayan Buddhism (2007)
التوثيق: مسودة بالذكاء الاصطناعي
فازانغ › 643–712
آدي شانكارا
انتقده
Shankara rejected the idealism of Vasubandhu’s Yogacara school: external objects exist, since we perceive them as distinct from our awareness (Brahmasutrabhashya II.2.28–32). Śaṅkara, Brahmasūtrabhāṣya II.2.28–32
التوثيق: مسودة بالذكاء الاصطناعي
آدي شانكارا › نحو 700–750 · يُؤرَّخ عرفًا 788–820
شيونغ شيلي
انتقده
Xiong Shili broke with the Yogacara of Vasubandhu and Xuanzang, rejecting its ‘seeds’ and storehouse consciousness as splitting substance from function (Xin weishi lun, 1932). Xiong Shili, Xin weishi lun (1932), tr. J. Makeham, New Treatise on the Uniqueness of Consciousness, 2015
التوثيق: مسودة بالذكاء الاصطناعي
شيونغ شيلي › 1885–1968
الأعمال
- نحو 380العشرون بيتًا (Viṃśatikā)
حجج على أن العالم ليس سوى تمثّل.
الموقف
Vasubandhu is known for the Yogacara doctrine of “consciousness only” (vijnaptimatra). In his Twenty Verses he argues that external objects cannot be established: as in dreams, experiences can arise without corresponding outer things, and atoms cannot be coherently conceived. What we take for a world of independent objects is a structured flow of consciousness, shaped by karmic seeds stored in a “storehouse consciousness” (alayavijnana). The aim is to see through the split between subject and object. His Treasury of Abhidharma remained a standard textbook of Buddhist scholasticism in Tibet, China and Japan.
الحياة والسياق
Vasubandhu was born in Purushapura (Peshawar) in Gandhara, probably in the fourth century CE. Trained in the Sarvastivada and Sautrantika schools, he wrote a monumental summary of Abhidharma, then – reportedly under the influence of his (half-)brother Asanga – turned to the Mahayana and became a principal figure of the Yogacara school.
أعمال رئيسة أخرى
- Treasury of Abhidharma (Abhidharmakośa, c. 4th century CE)
- Thirty Verses (Triṃśikā, c. 4th century CE)
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