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{{Short description|4th/5th century Gandharan Buddhist monk}}
{{Infobox person
| name = Vasubandhu
| image = Vasubandhu.JPG
| birth_date =
| image_size =
| caption = [[Gandhara]]n monk and [[Yogacara]] philosopher Vasubandhu as [[Lineage (Buddhism)|Chan patriarch]] in a Chinese illustration.
| birth_place =
| death_date =
| death_place =
| known = Cofounder of the [[Yogacara]] philosophical school.
| occupation = [[bhikkhu|Buddhist monk]]
| spouse =
| parents =
| children =
}}
{{MahayanaBuddhism}}
'''Vasubandhu''' ({{CJKV|t=世親|p=Shìqīn}}; Tibetan: དབྱིག་གཉེན་ {{bo|w=dbyig gnyen}}; [[floruit|fl.]] 4th to 5th century CE) was an influential [[bhikkhu|Buddhist monk]] and scholar from [[Gandhara]]. He was a philosopher who wrote commentary on the [[Abhidharma]], from the perspectives of the [[Sarvastivada]] and [[Sautrāntika]] schools. After his conversion to [[Mahayana|Mahayana Buddhism]], along with his half-brother, [[Asanga]], he was also one of the main founders of the [[Yogacara]] school. Along with his brother, he is known as one of the seventeen [[Nalanda]] masters as he taught at the monastery located in modern-day [[Bihar]].<ref name="KumarDriem2020">{{cite book|author1=Niraj Kumar|author2=George van Driem|author3=Phunchok Stobdan|title=Himalayan Bridge|url=https://books.google.com/books?id=IhEHEAAAQBAJ&pg=PA253|date=18 November 2020|publisher=KW|isbn=978-1-00-021549-6|pages=253–255}}</ref>

Vasubandhu's ''[[Abhidharmakośakārikā]]'' ("Commentary on the Treasury of the Abhidharma") is widely used in Tibetan and East Asian Buddhism, as the major source for non-Mahayana Abhidharma philosophy. His philosophical verse works set forth the standard for the Indian Yogacara metaphysics of "appearance only" (''vijñapti-mātra''), which has been described as a form of "[[epistemological idealism]]", [[Phenomenology (philosophy)|phenomenology]]<ref>{{cite book|last=Lusthaus|first= Dan|year= 2002|title= Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Philosophy and the Ch'eng Wei-shih lun|location=New York, NY|publisher=Routledge}}</ref> and close to [[Immanuel Kant]]'s [[transcendental idealism]].<ref name=Gold>{{cite book|last=Gold|first=Jonathan C.|chapter="Vasubandhu"|title=The Stanford Encyclopedia of Philosophy|year= 2015|editor-last=Zalta|editor-first= Edward N.|url= http://plato.stanford.edu/archives/sum2015/entries/vasubandhu/}}</ref> Apart from this, he wrote several commentaries, works on logic, argumentation and devotional poetry.

Vasubandhu is one of the most influential thinkers in the Indian Buddhist philosophical tradition. In [[Jōdo Shinshū]], he is considered the [[lineage (Buddhism)|Second Patriarch]]; in [[Chan Buddhism]], he is the 21st Patriarch.

==Life and work==
Born in [[Peshawar|Puruṣapura]], in the [[Gandhara]] region of [[ancient Indian subcontinent]] , Vasubandhu was the half brother of [[Asanga]], another key personage in the founding of the Yogacara philosophy. Vasubandhu's name means "the Kinsman of Abundance."<ref>{{cite book|last=Anacker|first=Stefan|title=Seven Works of Vasubandhu, the Buddhist Psychological Doctor|publisher=[[Motilal Banarsidass]]|year=2015|page=13|isbn=978-8120802032}}</ref> He and Asanga are members of the "Six Ornaments"<ref>{{Cite web|url=http://www.rigpawiki.org/index.php?title=Six_Ornaments|title=Six Ornaments - Rigpa Wiki}}</ref> or six great commentators on the Buddha’s teachings. He was contemporaneous with [[Chandragupta I]], father of [[Samudragupta]]. This information temporally places this Vasubandhu in the 4th century CE.<ref>Dharma Fellowship (2005). ''Yogacara Theory - Part One: Background History''. Source: [http://www.dharmafellowship.org/library/essays/yogacara-part1.htm#one] (Accessed: November 15, 2007)</ref> The earliest biography of Vasubandhu was translated into Chinese by Paramärtha (499-569).<ref>Takakusu, J., trans. (1904). [https://web.archive.org/web/20140627165827/http://www.gampoabbey.org/documents/kosha-sources/Takakusu-Life-of-Vasu-bandhu-by-Paramartha-1905.pdf The Life of Vasubandhu] by Paramartha, T'oung-pao 5, 269 - 296</ref>

Vasubandhu initially studied with the Buddhist [[Sarvastivada]] (also called [[Vaibhāṣika]], who upheld the [[Mahavibhasa]]) school which was dominant in Gandhara, and later moved to [[Kashmir]] to study with the heads of the orthodox Sarvastivada branch there.<ref name="acmuller.net">Lusthaus, Dan; [http://www.acmuller.net/yogacara/thinkers/vasubandhu.html Vasubandhu]</ref> After returning home, he lectured on Abhidharma and composed the [[Abhidharmakośakārikā]] (Verses on the Treasury of the Abhidharma), a verse distillation of Sarvastivada Abhidharma teachings, which was an analysis of all factors of experience into its constituent dharmas (phenomenal events). However Vasubandhu had also begun to question Sarvastivada orthodoxy for some time, and had studied with the Sautantrika teacher, Manoratha. Due to this, he then went on to publish an auto-commentary to his own verses, criticizing the Sarvastivada system from a [[Sautrāntika]] viewpoint (also called Dārṣtāntika).<ref name="Gold" />

He is later said to have converted to [[Mahayana]] beliefs under the influence of his brother [[Asanga]], whereupon he composed a number of voluminous treatises, especially on [[Yogacara]] doctrines and Mahayana sutras. Most influential in the [[East Asian Buddhism|East Asian Buddhist]] tradition have been the ''[[Vimśatikāvijñaptimātratāsiddhi]]'', the "Twenty Verses on Consciousness Only", with its commentary (Viṃśatikāvṛtti), the ''[[Triṃśikā-vijñaptimātratā]]'', the "Thirty Verses on Consciousness-only" and the "Three Natures Exposition" (Trisvabhāvanirdeśa). Vasubandhu also wrote a texts on [[Buddhist Hermeneutics]], the ''Proper Mode of Exposition'' (Vyākhyāyukti). Vasubandhu thus became a major Mahayana master, scholar and debater, famously defeating the Samkhya philosophers in debate in front of the Gupta king Vikramaditya (variously identified as [[Chandragupta II]]<ref>{{cite book |last= Goyala |first=Śrīrāma |title=Reappraising Gupta History: For S.R. Goyal |url=https://books.google.com/books?id=DkVuAAAAMAAJ |date=1 August 1992 |publisher=Aditya Prakashan |isbn=978-81-85179-78-0 |page=123}}</ref> or [[Skandagupta]])<ref>{{cite book |last=Bakker |first=Hans T. |title=Ayodhya |url=https://books.google.com/books?id=r8rIygAACAAJ |year=1984 |publisher=Institute of Indian Studies, University of Groningen |oclc=769116023 |page=31 }}</ref> at [[Ayodhya]], who is said to have rewarded him with 300,000 pieces of gold.<ref>{{cite book|last=Anacker|first=Stefan|title=Seven Works of Vasubandhu, the Buddhist Psychological Doctor|publisher=[[Motilal Banarsidass]]|year=2015|page=21|isbn=978-8120802032}}</ref> Vasubandhu used the money he made from royal patronage and debating victories to build Buddhist monasteries and hospitals.

As per traditional accounts, Vasubandhu died while visiting [[Nepal]] at the age of 100. <ref name="Blo-bzang-grags-paTsoṅ-kha-pa1991">{{cite book|author1=Tsong-kha-pa Blo-bzang-grags-pa|author2=Tsoṅ-kha-pa|title=The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence|url=https://books.google.com/books?id=eZT1JLe_RwoC&pg=PA44|year=1991|publisher=Princeton University Press|isbn=0-691-02067-1|pages=44–}}</ref>
He was prolific, writing a large number of other works, including:

*''Pañcaskandhaprakaraṇa'' (Explanation of the Five Aggregates)
*''Karmasiddhiprakarana'' ("A Treatise on [[Karma]]")
*''Vyākhyāyukti'' ("Proper Mode of Exposition")
*''Vādavidhi'' ("Rules for Debate")
*''Catuhśataka-śāstra''
*''Mahāyāna śatadharmā-prakāśamukha śāstra''
*''Amitayus sutropadeśa'' ("Instruction on the [[Amitabha Sutra]]")
*''Discourse on the [[pure land|Pure Land]]''<ref>{{cite web|last=Matsumoto|first=David |year=2012|url=http://web.mit.edu/stclair/www/Vasubandhu.html |title=Jōdoron 浄土論: Discourse on the Pure Land|website=The Seven Patriarchs of Jodo-Shinshu Buddhism}}</ref>
*''Vijnaptimatrata Sastra'' ("Treatise on Consciousness only")
*''Mahāyānasaṃgrahabhāṣya'' (Commentary to the ''Summary of the Great Vehicle'' of [[Asanga]])
*''Dharmadharmatāvibhāgavṛtti'' (Commentary on Distinguishing Elements from Reality)
*''Madhyāntavibhāgabhāṣya'' (Commentary on Distinguishing the Middle from the Extremes)
*''Mahāyānasūtrālaṃkārabhāṣya'' (Commentary on the Ornament to the Great Vehicle Discourses)
*''Dasabhūmikabhāsya'' (Commentary on the [[Ten Stages Sutra]])
*Commentary on the ''Aksayamatinirdesa-sutra''
*Commentary on the ''[[Diamond Sutra]]''
*Commentary on the ''[[Lotus Sutra]]''<ref>{{cite book|last=Abbot|first=Terry Rae|year=1985|title=Vasubandhu´s Commentary to the Saddharmapundarika-sutra. (PhD dissertation)|publisher=[[University of California]]}}</ref><ref>{{cite book|last1=Abbot|first1=Terry|title=The Commentary on the Lotus Sutra, in: Tsugunari Kubo; Terry Abbott; Masao Ichishima; David Wellington Chappell, Tiantai Lotus Texts|date=2013|publisher=Bukkyō Dendō Kyōkai America|location=Berkeley, California|isbn=9781886439450|pages=83–149|url=https://bdkamerica.org/product/tiantai-lotus-texts/}}</ref>
*Paramārthasaptati, a critique of [[Samkhya]]

===Two Vasubandhus theory===
[[Erich Frauwallner]], a mid-20th-century Buddhologist, sought to distinguish two Vasubandhus, one the Yogācārin and the other a Sautrāntika, but this view has largely fallen from favour in part on the basis of the anonymous ''Abhidharma-dīpa'', a critique of the ''[[Abhidharmakośakārikā]]'' which clearly identifies Vasubandhu as the sole author of both groups of writings.<ref name=jaini-1958>{{cite journal|last=Jaini|first=Padmanabh|title=On the Theory of Two Vasubandhus|journal=Bulletin of the School of Oriental and African Studies|date=1958|volume=21|issue=1|pages=48–53|doi=10.1017/s0041977x00063217|jstor=610489}}</ref> According to [[Dan Lusthaus]], "Since the progression and development of his thought ... is so strikingly evident in these works, and the similarity of vocabulary and style of argument so apparent across the texts, the theory of Two Vasubandhus has little merit."<ref>[[Dan Lusthaus]], [https://web.archive.org/web/20100331102337/http://www.acmuller.net/yogacara/articles/intro-uni.htm "What is and isn't Yogacara."].</ref> Scholarly consensus on this question has generally moved away from Frauwallner's "two-authors" position.<ref>{{cite book|last1=Anacker|first1=Stefan|title=Seven Works of Vasubandhu|date=2005|publisher=MLBD|location=Delhi|pages=7–28}}</ref><ref>{{cite web|last1=Gold|first1=Jonathan C.|title=Vasubandhu|url=http://plato.stanford.edu/archives/win2012/entries/vasubandhu/|website=The Stanford Encyclopedia of Philosophy (Winter 2012 Edition)|date=22 April 2011|publisher=Stanford University}}</ref>

==Philosophy==
[[File:Seshin Vasubandhu Kofukuji.jpg|thumbnail|Vasubandhu: Wood, 186 cm height, about 1208, [[Kōfuku-ji|Kofukuji Temple]], [[Nara, Nara|Nara]], [[Japan]]]]
{{Asian philosophy sidebar}}

===Abhidharma===
Vasubandhu's ''[[Abhidharmakośakārikā|Verses on the Treasury of the Abhidharma]]'' contains a description of all 75 dharmas (phenomenal events), and then outlines the entire Sarvastivada doctrine including "meditation practices, cosmology, theories of perception, causal theories, the causes and elimination of moral problems, the theory of rebirth, and the qualities of a Buddha."<ref>Lusthaus, [http://www.acmuller.net/yogacara/thinkers/vasubandhu-bio-asc.htm Vasubandhu ]</ref> The Treasury and its commentary also expound all kinds of arguments relating to the [[Sarvastivada]] [[Abhidharma]] and critique those arguments from a Sautantrika perspective in the commentary. Major arguments include an extensive critique of the Self ([[Ātman (Buddhism)|Atman]] and [[Pudgalavada|Pudgala]]) and a critique of the Sarvastivada theory of "the existence of the [[Dharma#Buddhist phenomenology|dharmas]] of the three time periods [past, present and future]". In the Treasury, Vasubadhu also argued against a [[Creator God]] ([[Ishvara]]) and against the Sarvastivada theory of ''avijñaptirūpa'' ("unperceived physicality" or "invisible physicality").

===Critique of the self===
Vasubandhu's critique of the self is a defence of Buddhist [[Anatman]] doctrine, and also a critique of the [[Pudgalavada|Buddhist Personalist School]] and Hindu view of the soul. It is intended to show the unreality of the self or person as over and above the five [[skandhas]] (heaps, aggregates which make up an individual). Vasubandhu begins by outlining the [[soteriological]] motive for his argument, writing that any view which sees the self as having independent reality (e.g. the Hindu view) is not conductive to [[Nirvana]].

Vasubandhu then evaluates the idea of the Self from epistemic grounds ([[Pramana]]). Vasubandhu states that what is real can only be known from [[perception]] (Pratyakṣa) or [[inference]] (Anumāṇa). Perception allows one to observe directly the objects of the [[Ayatana|six sense spheres]]. Inference allows one to infer the existence of sense [[Organ (anatomy)|organs]]. However, there is no such inference for a solid real Self apart from the stream of constantly changing sense perceptions and mental activity of the sense spheres.<ref name =Gold />

Vasubandhu also argues that because the Self is not causally efficient, it is mere convention (prajñapti) and a “conceptual construction” (parikalpita). This argument is mainly against the Buddhist [[Pudgalavada]] school who held a view of a 'person' that was dependent on the [[five aggregates]], yet was also distinct, in order to account for the continuity of personality. Vasubandhu sees this as illogical, for him, the Self is made up of constantly changing sensory organs, sense impressions, ideas and mental processes. Any imagined unity of self-hood is a false projection.

Vasubandhu also uses this analysis of the stream of consciousness to attack non-Buddhist Hindu views of the [[Ātman (Hinduism)|Atman]]. Vasubandhu shows that the Hindu view of the Self as 'controller' is refuted by an analysis of the flux and disorder of mental events and the inability of the supposed Self to control our minds and thoughts in any way we would like. If the Self is truly an eternal un-caused agent, it should be unaffected by mere physical and mental causes, and it also seems difficult to explain how such a force existing independently outside of the mind could causally interact with it.<ref name =Gold /> Vasubandhu also answers several common objections to the Buddhist not-self view such as how karma works without a Self and what exactly undergoes rebirth. Vasubandhu points to the causal continuum of aggregates/processes which undergoes various changes leading to future karmic events and rebirth.

===Momentariness===
During Vasubandhu's era, the [[philosophy of space and time]] was an important issue in [[Buddhist philosophy]]. The [[Sarvāstivāda|Sarvāstivādin]] tradition which Vasubandhu studied held the view of the existence of dharmas (phenomenal events) in all three times (past, present, future). This was said to be their defining theoretical position, hence their name Sarvāstivāda is Sanskrit for "theory of all exists". In contrast to this [[eternalism (philosophy of time)|eternalist]] view, the [[Sautrāntika]], a rival offshoot, held the doctrine of "extreme momentariness", a form of [[philosophical presentism|presentism]] (only the present moment exists).

In the ''Abhidharmakośakārikā'', Vasubandhu puts forth the Sarvāstivādin theory, and then in his commentary (bhasya) he critiques this theory and argues for the 'momentariness' of the Sautrāntika. He also later wrote the ''Karma-siddhi-prakaraṇa'' ("Exposition Establishing Karma") which also expounded the momentariness view (''kṣanikavāda''). Vasubandhu's view here is that each dharma comes into existence only for a moment in which it discharges its causal efficacy and then self-destructs, the stream of experience is then a causal series of momentary dharmas. The issue of continuity and transference of [[karma]] is explained in the latter text by an exposition of the "storehouse consciousness" (''[[ālayavijñāna]]''), which stores karmic seeds ([[bīja]]) and survives rebirth.

===Yogacara theories===
According to Dan Lusthaus, Vasubandhu's major ideas are:<ref name="acmuller.net"/>

*"Whatever we are aware of, think about, experience, or conceptualize, occurs to us nowhere else than within consciousness."
*"External objects do not exist."
*"Karma is collective and consciousness is intersubjective."
*"All factors of experience (dharmas) can be catalogued and analyzed."
*"Buddhism is a method for purifying the stream of consciousness from 'contaminations' and 'defilements.'"
*"Each individual has eight types of consciousness, but Enlightenment (or Awakening) requires overturning their basis, such that consciousness (vijñaana) is 'turned' into unmediated cognition (jñaana)."

===Appearance only===
Vasubandhu's main Yogacara works (Viṃśatikā and Triṃśikā) put forth the theory of "vijñaptimātra" which has been rendered variously as 'representation-only', 'consciousness-only' and 'appearance-only'. While some scholars such as Lusthaus see Vasubandhu as expounding a phenomenology of experience, others (Sean Butler) see him as expounding some form of [[Idealism]] similar to [[Kant]] or [[George Berkeley]].<ref>Butler, Sean (2011) "Idealism in Yogācāra Buddhism," The Hilltop Review: Vol. 4: Iss. 1, Article 6.
Available at: http://scholarworks.wmich.edu/hilltopreview/vol4/iss1/6</ref>

The [[Vimśatikāvijñaptimātratāsiddhi|Twenty verses]] begins by stating:

<blockquote>In Mahayana philosophy...[reality is] viewed as being consciousness-only...Mind (citta), thought (manas), consciousness (chit), and perception (pratyaksa) are synonyms. The word "mind" (citta) includes mental states and mental activities in its meaning. The word "only" is intended to deny the existence of any external objects of consciousness. We recognize, of course, that "mental representations seem to be correlated with external (non-mental) objects; but this may be no different from situations in which people with vision disorders 'see' hairs, moons, and other things that are 'not there.'"<ref name =Gold /></blockquote>

One of Vasubandhu's main arguments in the Twenty verses is the [[Dream argument]], which he uses to show that it is possible for mental representations to ''appear'' to be restricted by space and time. He uses the example of [[Mass hysteria|mass hallucinations]] (in [[Buddhist hell]]) to defend against those who would doubt that mental appearances can be shared. To counter the argument that mere mental events have no causal efficacy, he uses the example of a [[wet dream]]. Vasubandhu then turns to a [[Mereology|mereological]] critique of physical theories, such as [[Buddhist atomism]] and Hindu [[Monism]], showing that his appearance only view is much more [[parsimonious]] and rational.<ref name =Gold />

The [[Triṃśikā-vijñaptimātratā|Thirty verses]] also outlines the Yogacara theory of the [[Eight Consciousnesses]] and how each one can be overcome by the stages of enlightenment, turning consciousness (vijnana) into unmediated cognition (jnana) by cleansing the stream of consciousness from ‘contaminations' and ‘defilements.’ The ''Treatise on Buddha Nature'' was extremely influential in East Asian Buddhism by propounding the concept of [[tathagatagarbha]] (Buddha Nature).

===Three natures and non-duality===
The [[Triṃśikā-vijñaptimātratā|Thirty verses]] and the "Three Natures Exposition" (Trisvabhavanirdesha) does not, like the Twenty verses, argue for appearance only, but assumes it and uses it to explain the nature of experience which is of "three natures" or "three modes". These are the fabricated nature (parikalpitasvabhāva), the dependent (paratantrasvabhāva) and the absolute (pariniṣpannasvabhāva). The fabricated nature is the world of everyday experience and mental appearances. Dependent nature is the causal process of the arising of the fabricated nature while the absolute nature is things as they are in themselves, with no subject object distinction.

According to Vasubandhu, the absolute, reality itself (dharmatā) is [[non-dual]], and the dichotomy of perception into perceiver and perceived is actually a conceptual fabrication. For Vasubandhu, to say that something is non-dual is that it is both conceptually non-dual and perceptually non-dual.<ref name =Gold /> To say that "I" exist is to conceptually divide the causal flux of the world into self and other, a false construct. Just the same, to say that an observed object is separate from the observer is also to impute a false conception into the world as it really is - perception only. Vasubandhu uses the analogy of a magician who uses a magic spell (dependent nature, conceptual construction) to make a piece of wood (the absolute, non-duality) look like an elephant (fabricated nature, duality). The basic problem for living beings who suffer is that they are fooled by the illusion into thinking that it is real, that self and duality exists, true wisdom is seeing through this illusion.<ref name =Gold />

===Logic===
Vasubandhu contributed to [[Buddhist logic]] and is held to have been the origin of [[formal logic]] in the [[Indian logic|Indian logico-epistemological tradition]]. He was particularly interested in formal logic to fortify his contributions to the traditions of [[dialectic]]al contestability and [[debate]]. Anacker (2005: p. 31) holds that:

''A Method for Argumentation (Vāda-vidhi)'' is the only work on logic by Vasabandhu which has to any extent survived. It is the earliest of the treatises known to have been written by him on the subject. This is all the more interesting because ''Vāda-vidhi'' marks the dawn of Indian formal logic. The title, "Method for Argumentation", indicates that Vasabandhu's concern with logic was primarily motivated by the wish to mould formally flawless arguments, and is thus a result of his interest in philosophical debate.<ref>Anacker, Stefan (2005, rev.ed.). ''Seven Works of Vasubandhu: The Buddhist Psychological Doctor. '' Delhi, India: Motilal Banarsidass. (First published: 1984; Reprinted: 1986, 1994, 1998; Corrected: 2002; Revised: 2005), p.31</ref>

This text also paved the way for the later developments of [[Dignaga]] and [[Dharmakirti]] in the field of logic.

==Works==
* ''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.
* ''L’Abhidharmakosa de Vasubandhu'', traduit et annoté par [[Louis de La Vallée-Poussin]], Paul Geuthner, Paris, 1923-1931 [https://archive.org/details/labhidharmakosat01vasuuoft vol.1] [https://archive.org/details/labhidharmakosat02vasuuoft vol.2] [https://archive.org/details/labhidharmakosat03vasuuoft vol.3] [https://archive.org/details/labhidharmakosat04vasuuoft vol.4] [https://archive.org/details/labhidharmakosat05vasuuoft vol.5] [https://archive.org/details/labhidharmakosat06vasuuoft vol.6] Internet Archive (PDF)
* Stefan Anacker, ''Seven Works of Vasubandhu'' Motilal Banarsidass, Delhi, 1984, 1998
* Ernst Steinkellner and Xuezhu Li (eds), ''Vasubandhu's Pañcaskandhaka'' (Wien, Verlag der Österreichischen Akademie der Wissenschaften, 2008) (Sanskrit Texts from the Tibetan Autonomous Region, 4).
* Dharmamitra, trans.; ''Vasubandhu's Treatise on the Bodhisattva'' Vow, Kalavinka Press 2009, {{ISBN|978-1-935413-09-7}}

==Notes==
{{reflist}}

==References==
* David J. Kalupahana, ''The Principles of Buddhist Psychology'', State University of New York Press, Albany, 1987, pp 173–192.
* Francis H. Cook, ''Three Texts on Consciousness Only'', Numata Center for Buddhist Translation and Research, Berkeley, 1999, pp 371–383 ("Thirty Verses on Consciousness Only") and pp 385–408 ("Twenty Verses on Consciousness Only")
* Erich Frauwallner, ''The Philosophy of Buddhism'', Motilal Banarsidass, Delhi, 2010 [1956].
* Li Rongxi, Albert A. Dalia (2002). [https://web.archive.org/web/20160201153701/http://www.bdk.or.jp/pdf/bdk/digitaldl/dBET_LivesGreatMonksNuns_2002.pdf The Lives of Great Monks and Nuns], Berkeley CA: Numata Center for Translation and Research
* Thich [[Nhat Hanh]] ''Transformation at the Base'' (subtitle) ''Fifty Verses on the Nature of Consciousness'', Parallax Press, Berkeley, 2001; inspired in part by Vasubandhu and his ''Twenty Verses'' and ''Thirty Verses'' texts
* Kochumuttom, Thomas (1982). A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin. Delhi: Motilal Banarsidass

== External links ==
{{wikisource|Triṃśikā Vijñaptimātratā}}
* {{cite SEP |url-id=vasubandhu/ |title=Vasubandhu |last=Gold |first=Jonathan C.}}
*[http://www.iep.utm.edu/v/vasubandhu.htm Vasubandhu: Entry at the Internet Encyclopedia of Philosophy]
*[https://www2.hf.uio.no/polyglotta/index.php?page=record&&vid=268&mid=493299&view=record Multilingual edition of Triṃśikāvijñapti in the Bibliotheca Polyglotta]
* [http://www.info-buddhism.com/Vasubandhu-Three_Natures-Garfield.html Vasubandhu’s Treatise on the Three Natures (Trisvabhāvanirdeśa)] – A Translation and Commentary by Jay Garfield

{{Buddhism topics}}
{{Indian Philosophy}}
{{philosophy of mind}}

{{Authority control}}

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Vasubandhu - Revision history

imported>Citation bot: Alter: title. Add: date, volume, title. Changed bare reference to CS1/2. | Use this bot. Report bugs. | Suggested by BrownHairedGirl | Linked from User:BrownHairedGirl/Articles_with_bare_links | #UCB_webform_linked 195/239