Yogācāra is an influential school of Buddhist philosophy and psychology that stems from the early Indian Mahāyāna Buddhist tradition. The Yogācāra view is based on the fundamental truth that there is nothing in the realm of human experience that is not interpreted by and dependent upon the mind.
Yogācāra Buddhism was unable to sustain the same level of popularity as other Buddhist schools of India, Tibet, and East Asia, but its teachings on the nature of consciousness profoundly impacted the successive developments of Buddhism. Yogācāra served as the basis for the development of the doctrines of karma and liberation in many other schools.
In this refreshingly accessible study, Tagawa Shun'ei makes sense of Yogācāra's subtleties and complexities with insight and clarity. He shows us that Yogācāra masters comprehend and express everyday experiences that we all take for granted, yet struggle to explain. Eloquent and approachable, Living Yogācāra deepens the reader's understanding of the development of Buddhism's interpretation of the human psyche.
This book is a rare insight into the once broad and influential Yogacara school of Buddhism that predominated much of East Asian Buddhism (and late Indian Buddhism as well). Yogacara has largely faded, but still maintains a small presence in Japan in such temples as Kofukuji in Nara. While the school has largely disappeared, it's particular interpretation to the mind and how it perceives the world still has much influence in Buddhism, particularly Zen.
I liked this book because it was a gentle overview of a very deep, complex (and often dry) subject, with some practice advice about how to put Yogacara Buddhism into practice.
A good overview of the basic doctrines of Yogacara Buddhism. Yogacara has its own school throughout Asia, but I can now also see its influence on Zen. For example, Yogacara emphasises that all phenomena are transformations of consciousness, i.e., we don't see things as they are, but through our sense consciousness, the manas (ego-fixation) consciousness, and alaya-vijnana (storehouse) consciousness. This reminds me of Dogen's commenting that water means something different to the fish, human and dragon.
The views are presented in a clear and nonsectarian way. This is especially good when Yogacara differs from other schools. For example, they believe not that everyone has the Buddha Nature. Moreover, they take that becoming a Buddha is gradual and takes basically an eternity. Both of these views are quite controversial.
The book leaves me wanting to know more. The models of the mind and the afflictions could all do with much more detail! But that is beyond the scope of the book.
The book has a serious yet optimistic tone. It encourages self-reflection and moral behaviour. Especially following the six paramitas and four ways to win people over. There wasn't as much on meditation as I was expecting, though.
A lucid presentation on the real makeup and situation of the mind and its objects. From this understanding, “from the position of leverage provided by this awareness,” one can realize that we are often (always?) misconstruing and we are not cognizing things as they actually are. It’s more than this, of course, but it is all so fascinating.
Yogacara can be thought of as both a Buddhist psychology and phenomenology. This book does a great job at breaking down the buddhist view of the mind as well as ethical implications. I'd consider it a must read for understanding the mental mechanics of Buddhism, and it also contains introductory material for total beginners.