Epistemologiniai budizmo aspektai Vasubandhaus jogačaros filosofijoje

LTŠio straipsnio tikslas - remiantis pirminiais ankstyvosios jogačaros filosofijos indiškaisiais šaltiniais ir bene žymiausio šios mahajanos budizmo mokyklos sistemintojo Vasubandhaus (316-396) traktatais bei pasitelkus fenomenologinį bei filosofinį komparatyvinį metodą, išanalizuoti ir įvertinti jogačarų sąmonės sampratos epistemologinius ypatumus. Kadangi mūsų eros pradžioje Indijoje susiformavusi jogačaros, dar kitaip vadinamos vidžnianavada (vijnanavada), filosofinė mintis suvaidino itin reikšmingą vaidmenį mahajanos budizmo idėjų raidoje ir plėtroje visame Azijos regione - Tibeto, Kinijos, Korėjos, Japonijos kultūrose, - manome, kad šis tyrinėjimas gali padėti aiškiau suvokti budizmo filosofijos specifiką ir įvertinti kai kuriuos giliai įsišaknijusius klaidingus stereotipus. [p. 43].

ENThe epistemological aspects of the Buddhist concept of consciousness are analysed in the article with the reference to the Sanskrit sources of early yogacara philosophy, a special attention is drawn to the treatises by Vasubandhu, and by applying the phenomenological method of research. Vasubandhu acknowledges two means of knowledge acquisition: direct perception (pratyaksa) and logical inference (anumana). He considers it very important to follow the radical empirical epistemology that was formulated by Buddha. The knowledge of the reality of the object is distorted by the personal perception and by the subjective mental conceptualisation. What is real for him is the representation-only (yijnapti-matrata'). According to Vasubandhu, mental perception (mano- vijnana) is similar to the dream experience, but that doesn't mean the negation of the objective existence of the external world. The main difference between the waking state and the dream state is a greater level of sluggishness of dream experience. Death is also considered to be a special modification of the representation-only.Vasubandhu presents one very important observation of the epistemological examination of the perception, that is the difference between the direct perception of the object through senses and mental grasping of that direct perception like in the remembering. His analysis of perception is directed against the existence of the metaphysical subject and the statement that it is possible to know anything purely objectively. The process of conceptualisation is based on the interaction of the unconscious tendencies (yasanas) and the imagination (yikalpa) created by previous experiences and springing up from the store-consciousness (alaya-vijnana). Recognition is not a projection of consciousness, it is karmatically determined interaction of senses and the sensible object by vasanas. The philosophical orientation of yogacaras is based on the practical realization of the bodhisattvaNs ideal, according to which, it is necessary to eliminate any attachment to the external world. Yogic practice is directed towards the transformation of consciousness, which does not mean the elimination of consciousness itself, but its intentional aspect only. The issue of the reality of the external world itself is insignificant in yogacara. That is why the epistemology of yogacara school should not be described as naive idealism, but as a philosophy of deconstruction of the object and subject.