By Stefan Anacker
This assortment contains the Vada-Vidhi, a piece on common sense; the Pancaskandhakaprakarana, which bargains with the 'aggregates' making up 'personality', the karmasiddhiprakarana, which assaults many good points of previous Buddhist psychology, the Vimsatika and Trimsika, which take Buddhist psychology into hitherto unexplored ares; the Madhyanta-Vibhagabhasya, books of Mahayana cognizance: and the Tri-svabhav-nirdesa, which indicates a fashion for ridding awareness of ensnaring psychological structures.
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Additional info for Seven Works of Vasubandhu: The Buddhist Psychological Doctor
The paksa, or topic of discussion, must be either an existing particular, or a property of an existing particular. "Fire-possessing-ness" refers to a property of a particular. 4 For Vasubandhu especially (even if not for all Indian logicians following him), logic must be based on particulars, and even, to follow his tentative theory***, particulars which are alwayschanging moment-events. But there will still be certain momentevents that exist only if others do, thus invariable concomitance is still a possibility.
33. Ibid. He is of course relating this in relation to Vasubhadra. 34. Bu-ston II, p 142. 35. Paramärtha, p 289; Hsüan-tsang Records I, pp 194-195. 36. Sakurabe, Op. , p 363. 37. Taishö no. 1554. 38. Peking/Tokyo Tibetan Tripitaka volume 119, pp 43 ff. 39. P'u-k'uang, Sakurabe, p 363. 40. Paramärtha, pp 279-80, tells this story again in reference to Vasubhadra. 41. Hsüan-tsang, Records I, p. 105. 42. c. C. See the story of Sadäprarudita and Dharmodgata in the Astasähasrikä-prajnä-päramitä, chapter XXX (Rajendralal Mitra ed.
By this time, Vasubandhu could easily, have written those works which Bandhudatta transmitted to his brilliant pupil. 61 The year 376 brings Candragupta II, Vikramäditya, to the throne of the Gupta Empire. As famous for his liberal patronage of learning and the arts, as for his successful maintenance of the Empire, his reign marks one of the high points in the classical Indian period. And Ayodhyä, where Vasubandhu again took up his abode, became for a while the Emperor's capital-in-residence. It may have been shortly after this date that a great debate occurred, which was to stick in the minds of the Buddhist biographers.