By Dan Lusthaus
Yogacara Buddhism as a different and demanding 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 20th century the various seminal Indian
Yogacara texts have been now not extant of their unique Sanskrit yet basically in
Chinese or Tibetan translations. With intrepid choice, already in the
nineteenth century students comparable to Pelliot, Stein, and Levy, scoured India and
Central Asia looking for historic, 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 establish 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 remark 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 similar Abhidharmakoia of Vasubandhu, ahead of the Sanskrit textual content was
rediscovered),2 and attaining 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 types (the
Sanskrit continues to be lost),' students started making to be had, in Western language
translations, prolonged examples of the YogicAra method with all its categorial
and terminological complexity. This part of Western Yogäcara studies
primarily hired philological and historic methodologies constructed in
European 19th century religious study.
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Extra resources for Buddhist phenomenology, A philosophical investigation of Yogācāra Buddhism and the Chʼeng Wei-shih lun
The noetic constitution or appropriation of 'hyletic data' is what produces the noema, or the object as it is cognized. The notion of the hyle signifies what an individual consciousness encounters that cannot, in some important sense, be reduced to that consciousness, and yet which never appears anywhere else except in a consciousness. This notion, then, is the crux for determining the extent to which Husserlian Phenomenology is idealism. 3 On the other hand, he declares it a part of the noetic side of cognition.
Concrete being is not what exists for only one consciousness. In the very idea of concrete being is contained the idea of an intersubjective world. If we limit ourselves to describing the constitution of objects in an individual consciousness, in an ego, we will never reach objects as they are in concrete life but will reach only an abstraction. The reduction of an ego, the egological reduction, can only be a first step toward phenomenology. We must also discover "others" and the intersubjective world.
12 Buddhist Phenomenology instance, a Yogäcärin taking `su Sachen selbst' (to the things themselves as his rallying cry. Husserl was comfortable with the 'idealism' label, but Yogäcära, for reasons already stated, would not be. While insisting that all our knowledge and the very 'sense' we make of anything utterly depends on consciousness, Yogäcära, for instance, accepted and employed the category of rüpa (sensate material stuff), which, if they were the sort of thoroughgoing idealists they are usually imputed to be, they should reject.