Buddhist phenomenology, A philosophical investigation of by Dan Lusthaus

By Dan Lusthaus

Yogacara Buddhism as a special and critical university first attracted the
attention of Western students early within the 20th century. The enormity and
complexity of Yogäcära has posed a frightening, yet lucrative problem to the
Western students who've tried to take on it.
At the start of the 20th century a few of the seminal Indian
Yogacara texts have been not extant of their unique Sanskrit yet merely 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 old, forgotten websites and texts, frequently successfully
relying at the travelogue composed through Hsüan -tsang within the 7th centurythe
Hsi yu chi (Record of Western Lands) to find and determine such places.
Propelled through 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 enormous translation efforts of Louis de l. a. Vallee Poussin
(especially the Ch'eng wei -shih Jun and, from Hsüan - tsang's chinese language rendering,
the similar Abhidharmakoia of Vasubandhu, sooner than the Sanskrit textual content was
rediscovered),2 and achieving a fruits in Etienne Lamotte's French
translation of Asai ga's Mahliysnasamgraha with the commentaries of
Vasubandhu and *AsvabhAva utilizing the chinese language and Tibetan models (the
Sanskrit remains to be lost),' students begun making to be had, in Western language
translations, prolonged examples of the YogicAra process with all its categorial
and terminological complexity. This section of Western Yogäcara studies
primarily hired philological and ancient methodologies constructed in
European 19th century bible study.

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By Dan Lusthaus

Yogacara Buddhism as a special and critical university first attracted the
attention of Western students early within the 20th century. The enormity and
complexity of Yogäcära has posed a frightening, yet lucrative problem to the
Western students who've tried to take on it.
At the start of the 20th century a few of the seminal Indian
Yogacara texts have been not extant of their unique Sanskrit yet merely 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 old, forgotten websites and texts, frequently successfully
relying at the travelogue composed through Hsüan -tsang within the 7th centurythe
Hsi yu chi (Record of Western Lands) to find and determine such places.
Propelled through 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 enormous translation efforts of Louis de l. a. Vallee Poussin
(especially the Ch'eng wei -shih Jun and, from Hsüan - tsang's chinese language rendering,
the similar Abhidharmakoia of Vasubandhu, sooner than the Sanskrit textual content was
rediscovered),2 and achieving a fruits in Etienne Lamotte's French
translation of Asai ga's Mahliysnasamgraha with the commentaries of
Vasubandhu and *AsvabhAva utilizing the chinese language and Tibetan models (the
Sanskrit remains to be lost),' students begun making to be had, in Western language
translations, prolonged examples of the YogicAra process with all its categorial
and terminological complexity. This section of Western Yogäcara studies
primarily hired philological and ancient methodologies constructed in
European 19th century bible study.

Show description

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Additional resources for Buddhist phenomenology, A philosophical investigation of Yogācāra Buddhism and the Chʼeng Wei-shih lun

Example text

Another possibility is the Yogäciira option, which is (1) to recognize and explore the issue of cognitive criteria along with their attendant problems, (2) to demonstrate the untenability of any cognitive closure that follows from accepting an ontological commitment, (3) to offer a methodology for the erasure of that closure, and yet (4) to resist either positing or committing to any ontological 'position' or 'definitive /definable' reality 'otherwise than' the cognitive dimension. They resist since to define or describe something requires immediately inducting that 'something' into a cognitive, linguistic sphere from which that definition or description, qua definition/description, can never escape.

What, after all, guarantees the body as either the medium or necessary a priori condition of sensation? Through what is that known? The body's necessary role may be established a posteriori, but its givenness is only self-evident, if at all, after reflection. The evidence is not unquestionably self- evident, since most people seem completely unaware that everything they know, think, experience, etc. has come to them through/as the sensorium (especially if we grant with the Buddhists that the mind is only another sense, functioning in a similar manner to the other sense organs).

0[oum:r/^(1059'1938)iou name, a heuristic concatenation, a prajnapti, for a stream of writings and formulations, the majority of which remain unpublished, that emerged as a distinct philosophical position (and subsequently a school) around the year 1900 with the publication of the Logical Investigations, and continues through his death and post - humous publications, from the extensive Husserlian archives at Louvain to the appropriations and disseminations of his thoughts and formulations by his 'successors,' from Heidegger, Fink, Sartre, and Merleau- Ponty, to the undergraduate reading "Husserl" for the first time.

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