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Asanga
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File:Mujaku Asanga Kofukuji.JPG|thumb|upright|Japanese wood statue of Asaṅga from 1208 CE]]Asaṅga ({{bo|t=ཐོགས་མེད།|w=thogs med}}, {{CJKV|t=無著|p=Wúzhuó}}; Romaji: Mujaku) (fl. 4th century C.E.) was "one of the most important spiritual figures" of Mahayana Buddhism and the "founder of the Yogacara school".Engle, Artemus (translator), Asanga, The Bodhisattva Path to Unsurpassed Enlightenment: A Complete Translation of the Bodhisattvabhumi, Shambhala Publications, 2016, Translator's introduction.Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching, Jain Publishing Company, 2015, p. xiii. Traditionally, he and his half-brother Vasubandhu are regarded as the major classical Indian Sanskrit exponents of Mahayana Abhidharma, Vijñanavada (awareness only) thought and Mahayana teachings on the bodhisattva path.

Biography

File:Asanga.JPG|thumb|upright|Tibetan depiction of Asaṅga and MaitreyaMaitreyaAccording to later hagiographies, Asaṅga was born as the son of a high caste father in Puruṣapura (present day Peshawar in Pakistan), which at that time was part of the ancient kingdom of Gandhāra.Hattori, Masaaki. “Asaṅga.” In Aaron–Attention. Vol. 1 of The Encyclopedia of Religion. 2d ed. Edited by Lindsay Jones, 516–517. Detroit: Thomson Gale, 2005. Current scholarship places him in the fourth century CE. He was perhaps originally a member of the Mahīśāsaka school or the Mūlasarvāstivāda school but later converted to Mahāyāna.Engle, Artemus (translator), Asanga, The Bodhisattva Path to Unsurpassed Enlightenment: A Complete Translation of the Bodhisattvabhumi, Shambhala Publications, 2016, Translator's introduction. According to some scholars, Asaṅga's frameworks for abhidharma writings retained many underlying Mahīśāsaka traits, but other scholars argue that there is insufficient data to determine which school he originally belonged to.Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching, Jain Publishing Company, 2015, p. xiii.Rama Karana Sarma (1993). Researches in Indian and Buddhist Philosophy: Essays in Honour of Alex Wayman. p. 5Lugli, Ligeia, Asaṅga, oxfordbibliographies.com, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205.In the record of his journeys through the kingdoms of India, Xuanzang wrote that Asaṅga was initially a Mahīśāsaka monk, but soon turned toward the Mahāyāna teachings.Rongxi, Li (1996). The Great Tang Dynasty Record of the Western Regions., Numata Center, Berkeley, p. 153. Asaṅga had a half-brother, Vasubandhu, who was a monk from the Sarvāstivāda school. Vasubandhu is said to have taken up Mahāyāna Buddhism after meeting with Asaṅga and one of Asaṅga's disciples.Rongxi, Li (1996). The Great Tang Dynasty Record of the Western Regions., Numata Center, Berkeley, pp. 154-155.Asaṅga spent many years in serious meditation and study under various teachers but the narrative of the 6th century monk Paramārtha states that he was unsatisfied with his understanding. Paramārtha then recounts how he used his meditative powers (siddhis) to travel to Tuṣita Heaven to receive teachings from Maitreya Bodhisattva on emptiness, and how he continued to travel to receive teachings from Maitreya on the Mahayana sutras.Wayman, Alex (1997). Untying the Knots in Buddhism: Selected Essays. p. 213Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching, Jain Publishing Company, 2015, p. xiv. Xuanzang (fl. c. 602 – 664), a Chinese monk who traveled to India to study in the Yogacara tradition tells a similar account of these events:, the {{IAST|Mahāyāna-sūtra-alaṃkāra-śāstra}}, the {{IAST|Madhyānta-vibhāga-śāstra}}, etc.; in the daytime, he lectured on the marvelous principles to a great audience.}}Modern scholars disagree on whether the figure of Maitreya in this story is to be considered as Asaṅga's human teacher or as a visionary experience in meditation. Scholars such as Frauwallner held that this figure, sometimes termed Maitreya-nātha, was an actual historical person and teacher.Being as Consciousness: Yogācāra Philosophy of Buddhism. Tola, Fernando and Carmen Dragonetti. Motilal Banarsidass: 2004 pg xv Other scholars argue that this figure was the tutelary deity of Asaṅga (Iṣṭa-devatā) as well as numerous other Yogacara masters, a point noted by the 6th century Indian monk Sthiramati.Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching, Jain Publishing Company, 2015, p. xvii. Whatever the case, Asaṅga's experiences led him to travel around India and propagate the Mahayana teachings. According to Taranatha's History of Buddhism in India, he founded 25 Mahayana monasteries in India.Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching,'' Jain Publishing Company, 2015, p. xviii.

Works

Asaṅga went on to write some key treatises (shastras) of the Yogācāra school. Over time, many different works were attributed to him (or to Maitreya, with Asaṅga as transmitter), although there are discrepancies between the Chinese and Tibetan traditions concerning which works are attributed to him.Giuseppe Tucci (1930). On Some Aspects of the Doctrines of Maitreya (natha) and the Asanga, Calcutta. Modern scholars have also problematized and questioned these attributions after critical textual study of the sources. The many works attributed to this figure can be divided into the three following groups. The first are three works which are widely agreed by ancient and modern scholars to be by Asaṅga:Lugli, Ligeia, Asaṅga, oxfordbibliographies.com, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205.Hattori, Masaaki. “Asaṅga.” In Aaron–Attention. Vol. 1 of The Encyclopedia of Religion. 2d ed. Edited by Lindsay Jones, 516–517. Detroit: Thomson Gale, 2005.
  • Mahāyānasaṃgraha (Summary of the Great Vehicle), a systematic exposition of the major tenets of the Yogacara school in ten chapters.Keenan, John P. (2003). weblink" title="web.archive.org/web/20140821120318weblink">"The summary of the Great Vehicle by Bodhisattva Asaá¹…ga", transl. from the Chinese of Paramārtha (Taishō vol. 31, number 1593). Berkeley, Calif: Numata Center for Buddhist Translation and Research. {{ISBN|1-886439-21-4}} Considered his magnum opus, survives in one Tibetan and four Chinese translations.
  • Abhidharma-samuccaya, a short summary of the main Mahayana Abhidharma doctrines, in a traditional Buddhist Abhidharma style similar to non-Mahayana expositions.Rahula, Walpola; Boin-Webb, Sara (translators); Asanga, Abhidharmasamuccaya: The Compendium of the Higher Teaching, Jain Publishing Company, 2015, p. xx. Survives in Sanskrit. According to Walpola Rahula, the thought of this work is closer to that of the Pali {{IAST|Nikāyas}} than is that of the Theravadin Abhidhamma.Dan Lusthaus (2002). Buddhist Phenomenology. Routledge, p. 44, note 5. Lusthaus draws attention to Rahula's Zen and the Taming of the Bull.
  • Xianyang shengjiao lun, variously retranslated into Sanskrit as Ä€ryadeÅ›anāvikhyāpana, Ä€ryapravacanabhāṣya, Prakaraṇāryaśāsanaśāstra, and Śāsanodbhāvana. A work strongly based on the YogācārabhÅ«mi. Only available in Xuanzang’s Chinese translation, but parallel Sanskrit passages can be found in the YogācārabhÅ«mi.

Attributed works of unsure authorship

The next group of texts are those that Tibetan hagiographies state were taught to Asaá¹…ga by Maitreya and are thus known as the "Five Dharmas of Maitreya" in Tibetan Buddhist scholasticism. According to D.S. Ruegg, the "five works of Maitreya" are mentioned in Sanskrit sources from only the 11th century onwards.Ruegg, D.S. La Theorie du Tathagatagarbha et du Gotra. Paris: Ecole d'Extreme Orient, 1969, p. 35. As noted by S.K. Hookham, their attribution to a single author has been questioned by modern scholars.Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press. {{ISBN|0-7914-0357-2}}. Source; [3] (accessed: Tuesday May 5, 2009), p.325. The traditional list is:
  • MahāyānasÅ«trālamkārakārikā, ("The Adornment of Mahayana sutras", Tib. theg-pa chen-po'i mdo-sde'i rgyan), which presents the Mahāyāna path from the Yogācāra perspective.
  • Dharmadharmatāvibhāga ("Distinguishing Phenomena and Pure Being", Tib. chos-dang chos-nyid rnam-par 'byed-pa), a short Yogācāra work discussing the distinction and correlation (vibhāga) between phenomena (dharma) and reality (dharmatā).
  • Madhyāntavibhāgakārikā ("Distinguishing the Middle and the Extremes", Tib. dbus-dang mtha' rnam-par 'byed-pa), 112 verses that are a key work in Yogācāra philosophy.
  • Abhisamayalankara ( "Ornament for clear realization", Tib. mngon-par rtogs-pa'i rgyan), a verse text which attempts a synthesis of Prajñaparamita doctrine and Yogacara thought. There are differing scholarly opinions on authorship, John Makransky writes that it is possible the author was actually Arya Vimuktisena, the 6th century author of the first surviving commentary on this work.Makransky, John J. Buddhahood Embodied: Sources of Controversy in India and Tibet SUNY Press, 1997, p. 187. Makransky also notes that it is only the later 8th century commentator Haribhadra who attributes this text to Maitreya, but that this may have been a means to ascribe greater authority to the text.Makransky, John J. Buddhahood Embodied: Sources of Controversy in India and Tibet SUNY Press, 1997, p. 17. As Brunnholzl notes, this text is also completely unknown in the Chinese Buddhist tradition.Brunnholzl, Karl, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Shambhala Publications, 2015, p. 81.
  • Ratnagotravibhaga (Exposition of the Jeweled lineage, Tib. theg-pa chen-po rgyud bla-ma'i bstan, a.k.a. Uttāratantra śāstra), a compendium on Buddha-nature attributed to Maitreya via Asaá¹…ga by the Tibetan tradition. The Chinese tradition attributes it to a certain Sāramati (3rd-4th century CE), according to the Huayan patriarch Fazang.Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 1989, p. 103. According to S.K. Hookham, modern scholarship favors Sāramati as the author of the RGV. He also notes there is no evidence for the attribution to Maitreya before the time of Maitripa (11th century).Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press. {{ISBN|0-7914-0357-2}}. Source; [3] (accessed: Tuesday May 5, 2009), pp.165-166. Peter Harvey concurs, finding the Tibetan attribution less plausible.Peter Harvey (1993). "An Introduction to Buddhism." Cambridge University Press, page 114.
According to Karl Brunnholzl, the Chinese tradition also speaks of five Maitreya texts (first mentioned in Dunlun’s Yujia lunji), "but considers them as consisting of the Yogācārabhūmi, *Yogavibhāga [now lost], Mahāyānasūtrālamkārakā, Madhyāntavibhāga and the Vajracchedikākāvyākhyā." While the Yogācārabhūmi śāstra (“Treatise on the Levels of Spiritual Practitioners”), a massive and encyclopaedic work on yogic praxis, has traditionally been attributed to Asaṅga or Maitreya in toto, but most modern scholars now consider the text to be a compilation of various works by numerous authors, and different textual strata can be discerned within its contents.Delhey, Martin, Yogācārabhūmi, oxfordbibliographies.com, LAST MODIFIED: 26 JULY 2017, DOI: 10.1093/OBO/9780195393521-0248. However, Asaṅga may still have participated in the compilation of this work.The third group of texts associated with Asaṅga comprises two commentaries: the Kārikāsaptati, a work on the Vajracchedikā, and the Āryasaṃdhinirmocana-bhāṣya (Commentary on the Saṃdhinirmocana). The attribution of both of these to Asaṅga is not widely accepted by modern scholars.

References

Bibliography

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