Wasubandhu
To, co bierzemy za świat zewnętrzny, jest doświadczeniem ukazującym się w umyśle, ukształtowanym przez ślady dawnych czynów.
Umiejscowienie
Współzałożyciel Yogacary: wyłącznie świadomość – świat pojawia się w umyśle.
Kluczowe idee
- Vijnapti-matra (wyłącznie świadomość)
- Świadomość magazynowa
Nauczyciele: Asanga
Wpływ
Pod wpływem 3
Budda Siakjamuni
pod wpływem
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”
Źródło: szkic AI
Budda Siakjamuni › ok. 480–400 p.n.e. · datowane umownie 563–483 p.n.e.
Nagarjuna
pod wpływem
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”
Źródło: szkic AI
Nagarjuna › ok. 150–250
Asanga nauczyciel(ka)
nauczyciel(ka) późniejsza tradycja
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”
Źródło: szkic AI
Asanga › ok. 310–390
Wpływ na 4
Dignaga
wpływ na ✓
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”
Źródło: także w Wikidanych · Wikidata
Dignaga › ok. 480–540
Wǒnhyo
wpływ na
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)
Źródło: szkic AI
Wǒnhyo › 617–686
Shinran
wpływ na
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)
Źródło: szkic AI
Shinran › 1173–1263
Liang Shuming
wpływ na
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)
Źródło: szkic AI
Liang Shuming › 1893–1988
Krytyka
Krytyka ze strony 4
Czandrakirti
krytyka ze strony
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
Źródło: szkic AI
Czandrakirti › ok. 600–650
Fazang
krytyka ze strony
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)
Źródło: szkic AI
Fazang › 643–712
Adi Śankara
krytyka ze strony
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
Źródło: szkic AI
Adi Śankara › ok. 700–750 · datowane umownie 788–820
Xiong Shili
krytyka ze strony
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
Źródło: szkic AI
Xiong Shili › 1885–1968
Dzieła
Argumenty, że świat jest wyłącznie przedstawieniem.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Treasury of Abhidharma (Abhidharmakośa, c. 4th century CE)
- Twenty Verses (Viṃśatikā, c. 4th century CE)
- Thirty Verses (Triṃśikā, c. 4th century CE)
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