By James Duerlinger
During this booklet, Vasubandhu's vintage paintings Refutation of the speculation of a Self is translated and supplied with an creation and observation. the interpretation, the 1st right into a smooth Western language from the Sanskrit textual content, is meant to be used via those that desire to start a cautious philosophical learn of Indian Buddhist theories of folks. targeted gains of the advent and observation are their large causes of the arguments for the theories of individuals of Vasubandhu and the Pudgalavâdines, the Buddhist philosophers whose thought is the relevant aim of Vasubandhu's refutation of the idea of a self.
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Extra resources for Indian Buddhist Theories of Persons: Vasubandhu's "Refutation of the Theory of a Self"
Example text
But they do not agree that we are said to acquire and possess aggregates in the way in which a table acquires and possesses parts, since the table is the same in existence as the collection of its parts. 2 of the " Refutatio�" they argue that we acquire aggregates in the way, for instance, that w e ac cfuire knowledge when we become grammarians. The implication is that persons are the same in existence as the underlying supports (asraya-s) for the parts they acquire, not the collections of the parts acquired.
In this way, they are able to explain the convention that we change over time without ceasing to be persons. e. to be wholes whose existence is not the same as the existence of their extrinsic parts. The Pudgalavadins may believe that the conception of ourselves as irreducibly one has a different explanation. They are in a position to claim thi:t tlie bisis upon which the simultaneous performance of the functions of different aggregates can be attributed to us is that, ultimately, we are single entities without separate identities.
64 They are unlike inseparable combinations of substances insofar as they lack separate identities . On the basis of Vasu bandhu 's account of their views in the Treasury, I believe, it may be inferred that the orthodox Vaibha�ikas think that all and only substantial realities are ultimate realities, while all and only substantially established realities are conventional realities. In verse 4 of Book VI of the Treasury, the orthodox Vaibha�ika schools' interpretation of the Buddha's doctrine of the two realities is presented.