具体描述
While Yogacara Buddhism did not endure on a major scale as a distinct tradition in India, Tibet, and East Asia, its teachings on the nature of consciousness made a profound impact on the forms of Buddhism that developed in those regions, and served as the basis for the development of the doctrines of karma and liberation in many other schools. Part of the reason for Yogacara's failure to achieve enduring popularity is no doubt the perception that its complex system of viewpoints, paths, and categories is difficult to grasp.
Here, Tagawa Shun'ei makes sense of its seeming unwieldiness. He shows what the Yogacara masters are talking about are, in many cases, everyday experiences shared by all, and that the structures of consciousness that they articulated are things we all take for granted but for which we have no real explanation. Eloquent and approachable, Living Yogacara deepens the reader's understanding of the development of Buddhism's interpretation of the human psyche.
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用户评价
重读，本着不对日本僧人苛责太多的态度重读。 今天网上查到了翻译者Charles Muller写的一个小自传，讲述了他跟佛教的缘分（早年跟印度guru混了七八年还建立了commune，hhhhhhhhh），还是挺有意思的。https://networks.h-net.org/node/6060/pages/3571860/muller-charles
评分ālaya-vijñāna is first transformed as it is contextualized by the totality of our own experiences. On top of this, we imbue greater significance to objects of our cognition according to the self-centeredness emanating from the manas. The things that we are cognizing are certainly not “external objects” in the commonly understood sense of the term.
评分重读，本着不对日本僧人苛责太多的态度重读。 今天网上查到了翻译者Charles Muller写的一个小自传，讲述了他跟佛教的缘分（早年跟印度guru混了七八年还建立了commune，hhhhhhhhh），还是挺有意思的。https://networks.h-net.org/node/6060/pages/3571860/muller-charles
评分ālaya-vijñāna is first transformed as it is contextualized by the totality of our own experiences. On top of this, we imbue greater significance to objects of our cognition according to the self-centeredness emanating from the manas. The things that we are cognizing are certainly not “external objects” in the commonly understood sense of the term.
评分ālaya-vijñāna is first transformed as it is contextualized by the totality of our own experiences. On top of this, we imbue greater significance to objects of our cognition according to the self-centeredness emanating from the manas. The things that we are cognizing are certainly not “external objects” in the commonly understood sense of the term.
