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	9 Yogacara Arguments for Idealism II
		Vasubandhu states that we never grasp such a whole as something that is different from its parts (its parts are necessary to its being a whole); therefore, it cannot be a unity.
		Vasubandhu says that the Ka.smiri Vaibhaa.sikas recognised this criticism and claimed to have circumvented it by arguing that while combination of individual atoms is impossible, combination of aggregates of them is possible.
		Vasubandhu's reply to this is that by the influence of a particular representation of one being, there arises a change in the citta-sa.mtaana of another being, an interruption of its continuity, a stopping of the function of the life faculty.
	www.philosophy.leeds.ac.uk /LNJ/phil3860/bp29.html (3325 words)

	8 Yogacara Arguments for Idealism I
		Vasubandhu opens his account with the claim that everything is representation-only (vij~naptimaatra) because there is the appearance of non-existent objects, a state that he compares with the case of a person suffering from an optical disorder who sees non-existent objects.
		Vasubandhu's second answer is implied by the text that follows (his ontological arguments): that the Buddha could not possibly have meant to teach a doctrine (the existence of external objects of sense) which is self-contradictory.
		Vasubandhu says that it is possible to establish the analogy between dream and waking experience, because in both states the common man is 'asleep' in sa.msaara, asleep in the habit of constructing subjects and objects, failing to realise their unreality.
	www.philosophy.leeds.ac.uk /LNJ/phil3860/bp28.html (3583 words)

	Vasubandhu [Internet Encyclopedia of Philosophy]
		Vasubandhu was a prominent Buddhist teacher and one of the most important figures in the development of Mahāyāna Buddhism in India.
		Vasubandhu was a many-sided thinker, and his personality as it emerges from his works and his biographies shows him as a man who was not only a great genius and a philosopher, but also a human being who was filled with great compassion.
		Vasubandhu's father was a court priest, and according to Taranatha was an authority on the Vedas.
	www.iep.utm.edu /v/vasubandhu.htm (3963 words)

	Biographies of Asvagosha, Nagarjuna, Aryadeva, and Vasubandhu
		Vasubandhu was born in the kingdom of Purushapura,‖ in Northern India.
		The second son Vasubandhu advanced also in the spiritual calling at the Sarvâstivâda school: in the extent of his learning, the number of the subjects which he understood, and his knowledge of books, he was unequalled.
		The only one remaining was Buddhamitra, the master of Vasubandhu, a very old and feeble man, but one who had deep knowledge; he was called to argue, but he could only repeat what the Tîrthika had said, and he was vanquished.
	www.sacred-texts.com /journals/ia/banav.htm (2553 words)

	Vasubandhu - Wikipedia, the free encyclopedia
		Vasubandhu is one of the most influential figures in the entire history of Buddhism.
		Some modern scholars, notably Frauwallner, have sought to distinguish two Vasubandhus, one the Yogācārin and the other a Sautrāntika, but this view should probably be rejected now on the basis of the anonymous Abhidharma-dīpa, a critique of the Abhidharmakośa which clearly identifies Vasubandhu as the sole author of both groups of writings.
		Abhidharma Kosha Bhashyam 4 vols, Vasubandhu, translated into English by Leo Pruden (based on Louis de la Vallée Poussin’s French translation), Asian Humanities Press, Berkeley, 1988-90.
	en.wikipedia.org /wiki/Vasubandhu (340 words)

	Dharma Fellowship: Library - Yogacara Theory - Part One: Background History
		Vasubandhu was trained in the orthodox Sarvastivada Order of Buddhism, which had its seat at Kausambhi (near modern Allahabad, in the centre of India) during the 2nd, 3rd and 4th centuries AD.
		Vasubandhu the author of Yogacara works and brother of Asanga, on the other hand, resided at Kausambhi and was contemporary with King Chandragupta I, the father of Samudragupta, which places him in the fourth century.
		The improbability of one Vasubandhu switching schools and composing a text in opposition to his earlier position is determined by the fact that the different authors in question were contemporary with or patronized by Indian Kings who lived in very different eras.
	www.dharmafellowship.org /library/essays/yogacara-part1.htm (3609 words)

	Amida Trust Papers: Epistemology Based on Vasubandhu (Site not responding. Last check: 2007-11-07)
		Vasubandhu rejected the most significant epistemological theories of his day and advanced his own views that were remarkably modern.
		Vasubandhu, however, is certainly one of the greatest Buddhist philosophers and we still have much to learn from him.
		For much of history, Vasubandhu was taken to be an advocate of some such view and, as a consequence, idealist ideas have become very widely established in the doctrines of a number of Buddhist schools.
	www.amidatrust.com /article_vasubandhu.html (6308 words)

	Life between Life. A look at the Antarabhava in the light of Vasubandhu (Site not responding. Last check: 2007-11-07)
		Vasubandhu teaches us that the purpose of understanding the doctrine of change is to understand fully the causes of suffering.
		Vasubandhu's useage and definition of this term is quite different from that used in Mahayana sutras such as the popular Lankavatara and is more in accord with the earlier Nikaya teaching.
		Vasubandhu lived at a time when the Mahayana was still forming and as a convert from the Sautantrika school - the most philosophically developed of the earlier schools - he sought to reconcile the emergent Mahayana doctrine and terminology to accord fully with the most ancient teachings.
	website.lineone.net /~kongoryuji/LiL.htm (2860 words)

	CHAPTER II
		Vasubandhu gave an example of hell and hungry ghosts (which was popular and suitable for his contemporaries), saying that all hungry ghosts living in hell see the pusriver and the hell-guardians that in fact are nonexistent since they fall into hell because of the maturation (vipaka) of the same deeds (karma).
		Vasubandhu tried to argue here that only the "seeds," as the sediments of the previous discourse and action, are qualified as the cause of the present perception.
		Vasubandhu replied that he did not deny the certainty of knowledge and experience but that he does not agree to postulate external objects as the grounds of that certainty.
	www.crvp.org /book/Series03/III-9/chapter_ii.htm (4087 words)

	Vasubandhu Biography / Biography of Vasubandhu Religion Biography
		According to this account, Vasubandhu, now proud of the fame he had acquired, clung faithfully to the Hīnayāna doctrine in which he was well versed and, having no faith in the Mahāyāna, denied that it was the teaching of the Buddha.
		Vasubandhu is renowned as the author of one thousand works, five hundred in the Hīnayāna tradition and five hundred Mahāyāna treatises.
		Vasubandhu brought to fruition doctrinal developments in the Mahāyāna, especially in the Yogācāra-Vijñānavāda tradition, that had been begun by Maitreya and Asaṅga and advanced by other unknown teachers.
	www.bookrags.com /biography-vasubandhu-eorl-14 (2127 words)

	[No title]
		Vasubandhu appears to mean that the mind imagines an external artha in front, but the mind has only a report or representation of what the sense organ had sensed.
		Vasubandhu was well aware of the difficulty, so in his Mahayasamgraha commentary he said: Besides, when the manovijnana that is defiled witnesses the birthplace, the intermediate state [between death and rebirth] comes to an end.
		Vasubandhu's commentary on the Mahayasamgraha, its chapter 2, speaks of `representations' (vijnapti) belonging to the body, the body-possessor, and the eater.
	www.clubs.psu.edu /up/freetibet/religon/yogacara.txt (9162 words)

	Jodoron
		Vasubandhu goes on to state that these three pure minds are all condensed into the one exquisite, blissful, superior and true mind.
		T'an-luan's later commentary on Vasubandhu's Discourse of the Pure Land is said to have directly provided the philosophical foundation for the development of Pure Land thought as a teaching for the salvation of the ordinary being who is not otherwise capable of performing Bodhisattva practices.
		Since Vasubandhu states in the prose section that not only the substances, but even the names of these three types of beings are not present in the Pure Land, it is possible to infer that this means that no distinctions such as man-woman, etc., are made there.
	mahajana.net /texts/kopia_lokalna/jodoron_d_matsumoto.html (6291 words)

	Dharma Realm Buddhist Association - Dharma (Site not responding. Last check: 2007-11-07)
		You had better attend to me quickly." Vasubandhu followed the messenger to his native land, saw his brother and inquired what was the cause of his illness.
		On hearing this Vasubandhu was surprised and alarmed and asked his brother to expound the Mahayana for him.
		Thereupon the Teacher of the Law (Vasubandhu), who was possessed of clear intelligence and especially of deep insight, became at once convinced that the truth of the Mahayana excelled even that of the Hinayana.
	www.drba.org /dharma/btts/9xxentrydetail.asp?wid=32 (692 words)

	Trisvabhava - The Three Natures of experience (Site not responding. Last check: 2007-11-07)
		Vasubandhu shows not only is It is due to such interplay that there are always elements of illusion within our conscious experiences but also outlines the manners in which these natures work within human consciousness to modifying all experience.
		Vasubandhu describes the parinispanna mainly in negative terms as an absence of the other two states but he also describes how understanding the various combinations and orders of arising and cessation in these other two states can bring it into being.
		Vasubandhu has already dispensed with such concepts in his earlier writings, notably his 'Twenty Verses', in which he shows how differing co-valent realities may exist in the same moment between groups of people subject to identical stimuli.
	website.lineone.net /~kongoryuji/tsvb.htm (1253 words)

	Understanding MAdhyamaka - 5 (Site not responding. Last check: 2007-11-07)
		VAsubandhu is only pointing out that the object in its true nature is unknown to us and what exists as the object in our consciousness is basically our conception of it based on its attributes and its utility to us.
		VAsubandhu says these arguments are not valid, for all these things are true in the case of dreams too, which we know is unreal.
		VAsubandhu answers that when one is in the dream state, one is not aware of the unreality of the state.
	www.advaita-vedanta.org /archives/advaita-l/2000-June/001096.html (987 words)

	Dharma Fellowship: Library - Yogacara Theory - Part Three: The Nature of Reality
		Vasubandhu aim is to show that the subject/object dichotomy that exists between the emerging All-ground Consciousness (alaya-vijnana) and the ground of all phenomena (dharmadhatu) is born from a misapprehension of a single reality (tathata).
		Vasubandhu asserts that the conceptually-constructed (parikalpita) nature of reality, by virtue of precisely what it is, has to be unreal (asat) and nonexistent; it is an illusion (bramti, deceit).
		Vasubandhu then explains his analogy as follows: the All-ground Consciousness (alaya-vijnana) is the magic spell, with which cosmic ideation (visva-vikalpa), the Magician, magically produces the illusion of a Universe, and in which duality (dvaya) of subject and object becomes the result.
	www.dharmafellowship.org /library/essays/yogacara-part3.htm (1368 words)

	Fourth Chapter
		The 'returning aspect' is that after having been born in his land, one acquires the fruit of the cessation and contemplation practices and attains the power of employing expedient means, whereby one re-enters the dense forest of birth-and-death and leads all sentient beings into the Buddhist Path.
		[Vasubandhu] says, "The second gate in the phase of 'going in' is to praise Amida Buddha, while reciting his Name in compliance with its meaning and practicing in compliance with his light of wisdom; by this, one joins the great assemblage.
		[Vasubandhu] says, "The third gate in the phase of 'going in' is to aspire single-mindedly and whole-heartedly to be born there and to perform the practice of cessation, the samadhi of tranquility; by this one can reach the Land of Lotus-Treasury.
	www.buddhistinformation.com /pureland/fourth_chapter.htm (7287 words)

	014-defence
		Vasubandhu was well aware of the difficulty, so in his Mahaayaasa.mgraha commentary he said: Besides, when the manovij~naana that is defiled witnesses the birthplace, the intermediate state [between death and rebirth] comes to an end.
		Later, Vasubandhu comments: "Therefore, the manovij~naana that faints is not [i.e., is no longer] a manovij~naana, but is a vipaaka-vij~naana [i.e., a resultative kind]; and that is 'all-seeded'."(56) He therefore admits that it was the 'defiled mind' that falls into the womb and, once there, is called aalayavij~naana.
		Vasubandhu's commentary on the Mahaayaasa.mgraha, its chapter 2, speaks of 'representations' (vij~napti) belonging to the body, the body-possessor, and the eater.
	www.buddhismtoday.com /english/philosophy/maha/014-defence.htm (9941 words)

	The Yogacara School of the Mahayana Buddhist Philosophy
		Subschool of Yogacara presented by Vasubandhu himself could be considered to be "classical" Yogacara; it was just in Vasubandhu's and his disciples' works this school attained its perfect maturity.
		Nevertheless, his disciples Sthiramati and Dharmapala transcended the limitations of the pure empiricism and phenomenologism of Vasubandhu distinctively proclaiming the idea of the non-existence of the world outside consciousness (this position was accepted by the Chinese Yogacarins Xuan-zang and Kuai-ji; Xuan-zang was a pupil of Dharmapala's disciples).
		Vasubandhu's Vijnaptimatra determined the character of the Chinese school of Faxiang zong founded by Xuan-zang; it was known very well in Tibet as well.
	www.kheper.net /topics/Buddhism/Yogacara.html (1452 words)

	Chapter Nineteen
		Vasubandhu is renowned for his short treatises on Cognition Only and a treatise explaining the three natures of the Mind Only philosophy.
		For example, opponents of this view said that dream experience is not collective the way waking experience is, to which Vasubandhu countered that we do experience events in common with the other figures in a given dream.
		By means of this argument, Vasubandhu and other Mind Only philosophers established the concept of the infinite divisibility of the atom.
	www.angelfire.com /realm/bodhisattva/ch19.html (2921 words)

	The Collected Works of Shinran Major Expositions KGSS II : 16-19
		Later, the sage Bodhisattva Vasubandhu, reverently heeding [Sakyamuni] Tathagata's greatly compassionate teaching, composed a gatha of aspiration for birth in the Pure Land based on these sutras.
		They mean that in Vasubandhu's thinking on the Tathagata of unhindered light and aspiring to be born in the land of happiness, thoughts on the Buddha succeed one another without any other thoughts intermingling.
		In the gatha, Vasubandhu expresses his personal aspiration; thus it is natural for him to say, "[I] take refuge." In explaining the meaning of the gatha in the exposition, he generally uses the term "worship." The two terms, "take refuge" and "worship," complement each other, revealing the basic meaning all the more clearly.
	www.shinranworks.com /majorexpositions/kgssII-16_19.htm (1532 words)

	Vista View 05/01 p1 (Site not responding. Last check: 2007-11-07)
		Thus the "sentient beings" to which Vasubandhu referred in his Teatise are none other than the most impure ordinary men and women to whom the Meditation Sutra referred in the section on beings who belonged to the lowest grade of life.
		The "Five Devotional Gates" presented in Vasubandhu's Jodo Ron are: Worshipping Amida; Praising his virtues by invoking his Name; Aspiration for birth in the Pure Land, Contemplation on Amida, the Pure Land and Bodhisattvas dwelling there; and Transferring Merit to other sentient beings in order to liberate them from their birth-and-death existence.
		Vasubandhu believed that of these five causal practices, the "Gate of Aspiration" and the "Gate of Meditation" are of most importance.
	www.vbtemple.org /vistaview/2001/vv0105.htm (1253 words)

	Soka Gakkai Dictionary of Buddhism
		In this work, Vasubandhu asserts the superiority of the Lotus Sutra over all the other sutras based on three aspects of its content, which he terms the seven parables, the three equalities, and the ten peerlessnesses.
		Vasubandhu established these three viewpoints to show that the Lotus Sutra is a teaching of absolute equality.
		Some scholars today maintain that the Lotus Sutra referred to in the Chinese versions of Vasubandhu's work is different in many respects from the sutra that Kumarajiva translated under the title Lotus Sutra of the Wonderful Law, and bears similarity to a Sanskrit text of the Lotus Sutra found in Nepal.
	www.sgi-usa.org /buddhism/dictionary/define?tid=2651 (478 words)

	Amazon.com: Indian Buddhist Theories Of Person (Routledgecurzon Critical Studies in Buddhism): Books: J. Duerlinger (Site not responding. Last check: 2007-11-07)
		Special features of the introduction and commentary are their extensive explanations of the arguments for the theories of persons of Vasubandhu and the Pudgalavâdines, the Buddhist philosophers whose theory is the central target of Vasubandhu's refutation of the theory of a self.
		Vasubandhu and other Buddhist writers often attempted to have their work be in verses that were easily memorized so that they could be meditated upon more easily.
		He is able to separate out the intricate points that Vasubandhu condenses into a four line verse to fully explain the implications each line has to the overall belief in the existence of a Self.
	www.amazon.com /exec/obidos/tg/detail/-/0415318351?v=glance (828 words)

	Brian Holly's - Ask Doctor Science: September 2004 Archives (Site not responding. Last check: 2007-11-07)
		Vasubandhu - If the Person is a real entity with a nature of its own; it must be different from the elementary data, just as these are different from one another.
		Vasubandhu: This is no proof, for it has also been said that to affirm the existence of a self is a wrong view.
		Vasubandhu: The correct explanation is, however, quite simple: When a flame burns a piece of wood, one says that it wanders along it; nevertheless there is nothing but a series of flame-moments.
	www.fraughtwithperil.com /blogs/bholly/archives/2004_09.html (11723 words)

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