Difference between revisions of "Asanga (Bodhisattva)"
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| − | Together with his teacher the Bodhisattva Maitreya, Asanga was the founder of the Yogacara, or Consciousness-Only, School of Mahayana Buddhism. | + | Together with his [[teacher]] the [[Bodhisattva Maitreya]], [[Asanga]] was the founder of the [[Yogacara]], or [[Consciousness-Only]], School of [[Mahayana Buddhism]]. |
| − | The oldest of three sons, all called Vasubandhu, born in Purusapura (Peshwar) who were members of the Kausika family of Indian brahmins. All three became Buddhist Bhikshus. Asanga's youngest brother was known as Virincivatsa, while the middle brother was known merely as Vasubandhu (see below). | + | The oldest of three sons, all called [[Vasubandhu]], born in [[Purusapura]] (Peshwar) who were members of the [[Kausika]] [[family]] of [[Indian]] [[brahmins]]. All three became [[Buddhist]] [[Bhikshus]]. [[Asanga's]] youngest brother was known as Virincivatsa, while the middle brother was known merely as [[Vasubandhu]] (see below). |
| − | Asanga was a man who was endowed with the innate character of a Bodhisattva. He became a Bhikshu of the Sarvastivada School, but afterwards he practiced meditation and became free from desire. Though he investigated the doctrine of emptiness, he could not understand it. He was about to commit suicide. | + | [[Asanga]] was a man who was endowed with the innate [[character]] of a [[Bodhisattva]]. He became a [[Bhikshu]] of the [[Sarvastivada School]], but afterwards he practiced [[meditation]] and became free from [[desire]]. Though he investigated the [[doctrine of emptiness]], he could not understand it. He was about to [[commit suicide]]. |
| − | Pindola, an Arhat, who was then in Eastern Purvavideha, having perceived this, came to him from that region and expounded the doctrine of emptiness peculiar to the Hinayana. He arranged his thoughts according to what he was taught and at once comprehended it. | + | [[Pindola]], an [[Arhat]], who was then in Eastern [[Purvavideha]], having [[perceived]] this, came to him from that region and expounded the [[doctrine of emptiness]] peculiar to the [[Hinayana]]. He arranged his [[thoughts]] according to what he was [[taught]] and at once comprehended it. |
| − | Though he had attained the doctrine of emptiness peculiar to the Hinayana, he, nevertheless, did not find comfort in it. Thinking that it would not be right to drop the matter altogether, he went up to the Tusita Heaven using the supernatural power peculiar to the Hinayana and inquired of Maitreya, the Bodhisattva, who expounded for him the doctrine of emptiness belonging to the Mahayana. When he returned to Jambudvipa, he investi-gated according to the methods explained to him and soon became enlightened. | + | Though he had [[attained]] the [[doctrine of emptiness]] peculiar to the [[Hinayana]], he, nevertheless, did not find {{Wiki|comfort}} in it. [[Thinking]] that it would not be right to drop the {{Wiki|matter}} altogether, he went up to the [[Tusita Heaven]] using the [[supernatural power]] peculiar to the [[Hinayana]] and inquired of [[Maitreya]], the [[Bodhisattva]], who expounded for him the [[doctrine of emptiness]] belonging to the [[Mahayana]]. When he returned to [[Jambudvipa]], he investi-gated according to the [[methods]] explained to him and soon became [[enlightened]]. |
| − | While he was engaged in investigation, the earth began to quake (of its own accord) in six ways. Since he understood the doctrine of emptiness, he called himself "Asanga", which means "without attachment". He afterwards often went up to the Tusita Heaven in order to ask Maitreya about the doctrines of the Mahayana sutras. | + | While he was engaged in [[investigation]], the [[earth]] began to quake (of its [[own]] accord) in six ways. Since he understood the [[doctrine of emptiness]], he called himself "[[Asanga]]", which means "without [[attachment]]". He afterwards often went up to the [[Tusita Heaven]] in order to ask [[Maitreya]] about the [[doctrines]] of the [[Mahayana sutras]]. |
| − | The Bodhisattva explained them extensively for him. Whenever he acquired any new understanding, he would come back to Jambudvipa and teach it to others. Most of those hearing him did not believe him. | + | The [[Bodhisattva]] explained them extensively for him. Whenever he acquired any new [[understanding]], he would come back to [[Jambudvipa]] and teach it to others. Most of those hearing him did not believe him. |
| − | Asanga, Teacher of the Dharma, then prayed, saying, "I now intend to bring all beings to believe fully in the doctrine of the Mahayana. I only pray that you, O Great Master, come down to Jambudvipa to expound the Mahayana so that all beings may become fully convinced of its truth." | + | [[Asanga]], [[Teacher]] of the [[Dharma]], then prayed, saying, "I now intend to bring all [[beings]] to believe fully in the [[doctrine]] of the [[Mahayana]]. I only pray that you, O [[Great Master]], come down to [[Jambudvipa]] to expound the [[Mahayana]] so that all [[beings]] may become fully convinced of its [[truth]]." |
| − | Maitreya, thereupon, in accordance with his prayer, came down to Jambudvipa at night, flooding it with great rays of light, had a large assembly of those connected with the Dharma called in a lecture hall, and began to recite the Saptadasabhumi-sutra. After having recited a passage, he would explain its purport. | + | [[Maitreya]], thereupon, in accordance with his [[prayer]], came down to [[Jambudvipa]] at night, flooding it with [[great rays of light]], had a large assembly of those connected with the [[Dharma]] called in a lecture hall, and began to recite the Saptadasabhumi-sutra. After having recited a passage, he would explain its purport. |
| − | The seventeen bhumis were finished during the nights of four months. Although all were together in one and the same hall listening to the discourse, it was, neverthe-less, only Asanga, Teacher of the Dharma,, who had access to the Bodhisattva Maitreya, while the others could merely hear him from afar. | + | The seventeen [[bhumis]] were finished during the nights of four months. Although all were together in one and the same hall listening to the [[discourse]], it was, neverthe-less, only [[Asanga]], [[Teacher]] of the [[Dharma]],, who had access to the [[Bodhisattva Maitreya]], while the others could merely hear him from afar. |
| − | At night, all together heard the religious discourse by Maitreya, while in the daytime Asanga, Teacher of the Dharma, commented once again, for the sake of others, upon what had been taught by the Bodhisattva. In this way all the people could hear and believe in the doctrine of the Mahayana. | + | At night, all together heard the [[religious]] [[discourse]] by [[Maitreya]], while in the daytime [[Asanga]], [[Teacher]] of the [[Dharma]], commented once again, for the [[sake]] of others, upon what had been [[taught]] by the [[Bodhisattva]]. In this way all the [[people]] could hear and believe in the [[doctrine]] of the [[Mahayana]]. |
| − | Maitreya, the Bodhisattva, taught Asanga, Teacher of the Dharma, to learn the "sunlight" samadhi. As he learned according to what he had been taught, he subsequently attained entry into that samadhi. After he attained entry into that samadhi, what he formerly could not understand all became intelligible. | + | [[Maitreya]], the [[Bodhisattva]], [[taught]] [[Asanga]], [[Teacher]] of the [[Dharma]], to learn the "sunlight" [[samadhi]]. As he learned according to what he had been [[taught]], he subsequently [[attained]] entry into that [[samadhi]]. After he [[attained]] entry into that [[samadhi]], what he formerly could not understand all became intelligible. |
| − | Whatever he heard or saw was never forgotten, his memory having become retentive, whereas he formerly could not fully understand the sutras of the Mahayana, such as the Avatamsaka, previously taught by the Buddha. | + | Whatever he heard or saw was never forgotten, his [[memory]] having become retentive, whereas he formerly could not fully understand the [[sutras]] of the [[Mahayana]], such as the [[Avatamsaka]], previously [[taught]] by the [[Buddha]]. |
| − | Maitreya explained for him all these in the Tusita heaven; thus the Teacher of the Dharma became well-versed in them and remembered them all. Afterwards in Jambudvipa he composed several upadesa on the sutras of the Mahayana, in which he expounded all the teachings of the Mahayana taught by the Buddha. (Paramartha, "The Life of Vasubandhu", J. Takakusu, tr. [with some editing], pp. 273-275) | + | [[Maitreya]] explained for him all these in the [[Tusita heaven]]; thus the [[Teacher]] of the [[Dharma]] became well-versed in them and remembered them all. Afterwards in [[Jambudvipa]] he composed several [[upadesa]] on the [[sutras]] of the [[Mahayana]], in which he expounded all the teachings of the [[Mahayana]] [[taught]] by the [[Buddha]]. ([[Paramartha]], "The [[Life]] of [[Vasubandhu]]", J. [[Takakusu]], tr. [with some editing], pp. 273-275) |
Latest revision as of 03:14, 9 February 2020
Together with his teacher the Bodhisattva Maitreya, Asanga was the founder of the Yogacara, or Consciousness-Only, School of Mahayana Buddhism.
The oldest of three sons, all called Vasubandhu, born in Purusapura (Peshwar) who were members of the Kausika family of Indian brahmins. All three became Buddhist Bhikshus. Asanga's youngest brother was known as Virincivatsa, while the middle brother was known merely as Vasubandhu (see below).
Asanga was a man who was endowed with the innate character of a Bodhisattva. He became a Bhikshu of the Sarvastivada School, but afterwards he practiced meditation and became free from desire. Though he investigated the doctrine of emptiness, he could not understand it. He was about to commit suicide.
Pindola, an Arhat, who was then in Eastern Purvavideha, having perceived this, came to him from that region and expounded the doctrine of emptiness peculiar to the Hinayana. He arranged his thoughts according to what he was taught and at once comprehended it.
Though he had attained the doctrine of emptiness peculiar to the Hinayana, he, nevertheless, did not find comfort in it. Thinking that it would not be right to drop the matter altogether, he went up to the Tusita Heaven using the supernatural power peculiar to the Hinayana and inquired of Maitreya, the Bodhisattva, who expounded for him the doctrine of emptiness belonging to the Mahayana. When he returned to Jambudvipa, he investi-gated according to the methods explained to him and soon became enlightened.
While he was engaged in investigation, the earth began to quake (of its own accord) in six ways. Since he understood the doctrine of emptiness, he called himself "Asanga", which means "without attachment". He afterwards often went up to the Tusita Heaven in order to ask Maitreya about the doctrines of the Mahayana sutras.
The Bodhisattva explained them extensively for him. Whenever he acquired any new understanding, he would come back to Jambudvipa and teach it to others. Most of those hearing him did not believe him.
Asanga, Teacher of the Dharma, then prayed, saying, "I now intend to bring all beings to believe fully in the doctrine of the Mahayana. I only pray that you, O Great Master, come down to Jambudvipa to expound the Mahayana so that all beings may become fully convinced of its truth."
Maitreya, thereupon, in accordance with his prayer, came down to Jambudvipa at night, flooding it with great rays of light, had a large assembly of those connected with the Dharma called in a lecture hall, and began to recite the Saptadasabhumi-sutra. After having recited a passage, he would explain its purport.
The seventeen bhumis were finished during the nights of four months. Although all were together in one and the same hall listening to the discourse, it was, neverthe-less, only Asanga, Teacher of the Dharma,, who had access to the Bodhisattva Maitreya, while the others could merely hear him from afar.
At night, all together heard the religious discourse by Maitreya, while in the daytime Asanga, Teacher of the Dharma, commented once again, for the sake of others, upon what had been taught by the Bodhisattva. In this way all the people could hear and believe in the doctrine of the Mahayana.
Maitreya, the Bodhisattva, taught Asanga, Teacher of the Dharma, to learn the "sunlight" samadhi. As he learned according to what he had been taught, he subsequently attained entry into that samadhi. After he attained entry into that samadhi, what he formerly could not understand all became intelligible.
Whatever he heard or saw was never forgotten, his memory having become retentive, whereas he formerly could not fully understand the sutras of the Mahayana, such as the Avatamsaka, previously taught by the Buddha.
Maitreya explained for him all these in the Tusita heaven; thus the Teacher of the Dharma became well-versed in them and remembered them all. Afterwards in Jambudvipa he composed several upadesa on the sutras of the Mahayana, in which he expounded all the teachings of the Mahayana taught by the Buddha. (Paramartha, "The Life of Vasubandhu", J. Takakusu, tr. [with some editing], pp. 273-275)
Source
http://online.sfsu.edu/rone/Buddhism/Yogacara/Basicasanga.htm
