Now at Amazon"The Foundation for Yoga Practitioners

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Now at Amazon"The Foundation for Yoga Practitioners

Postby Leo Rivers » Mon Jul 29, 2013 7:33 pm

Just released on Amazon !
"The Foundation for Yoga Practitioners: The Buddhist Yogacarabhumi Treatise and Its Adaptation in India, East Asia, and Tibet" (Harvard Oriental Series) (Hardcover)
edited by Ulrich Timme Kragh

http://www.amazon.com/gp/aw/d/0674725433


[WARNING: what follows constitutes a belief on the part of the Writer which may be seen as representing "a View" by those who take great personal pride in being solidly established as "holding no Views".]


The Yogacara as a Buddhist tradition began as a movement devoted to yoga and meditation in the Northwest of India (Gandhara), Afganistan, Pakistan and Kashmir and evolved and prospered between 150 AD and 600 AD which bridged traditonal and Mahayana Buddhism. Building on the emptiness (Madyamaka) school it transformed the Sunyata tradition which rejected the tools and goals of "Hinayana" buddhism but was a project that re-intedgrated all of Buddhism.

Misreprestented as far as their own vision of themselves and their teaching by other Mayanaya voices they became presented in a truncated way when carried into Tibet. Here modern research escavates a powerfull form of Buddhism that represented the peak of thought in India just before it was destroyed. The Yogacara represents a Buddhism that provides a platform for harmony and the possibility of legitamate growth, rather than factionalism and fossilization in Buddhism.

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Re: Now at Amazon"The Foundation for Yoga Practitioners

Postby Greg » Tue Jul 30, 2013 5:19 am

1429 pages!
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Re: Now at Amazon"The Foundation for Yoga Practitioners

Postby WuMing » Tue Jul 30, 2013 8:26 pm

“The Foundation for Yoga Practitioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet”

LIST OF CONTENTS:

Dedication of the volume to Prof. Dr. Lambert Schmithausen, p. 6.
Foreword by Geumgang University, p. 8-9.

Acknowledgements, p. 10-11.

Preface, pp. 16-20.

“The Yogācārabhūmi and Its Adaptation: Introductory Essay with a Summary of the Basic Section” by Ulrich Timme Kragh, pp. 22-287.

SECTION I. THE YOGĀCĀRABHŪMI: BACKGROUND AND ENVIRONMENT

Tilmann Vetter, “Early Mahāyāna and 'The Bodhisattvas of the Ten Directions',” pp. 290-311.

Noriaki Hakamaya (袴谷憲昭), “Serving and Served Monks in the Yogācārabhūmi,” pp. 312-328.

Hidenori S. Sakuma (佐久間秀範), “Remarks on the Lineage of Indian Masters of the Yogācāra School: Maitreya, Asaṅga, and Vasubandhu,” pp. 330-366.

Hartmut Buescher, “Distinguishing the Two Vasubandhus, the Bhāṣyakāra and the Kośakāra, as Yogācāra-Vijñānavāda Authors,” pp. 368-396.

Noritoshi Aramaki (荒牧典俊), “Two Notes on the Formation of the Yogācārabhūmi Text-Complex,” pp. 398-439.

Lambert Schmithausen, “Kuśala and Akuśala: Reconsidering the Original Meaning of a Basic Pair of Terms of Buddhist Spirituality and Ethics and Its Development up to Early Yogācāra,” pp. 440-495.

SECTION II. THE YOGĀCĀRABHŪMI: THE TEXT

Martin Delhey, “The Yogācārabhūmi Corpus: Sources, Editions, Translations, and Reference Works,” pp. 498-561.

SECTION II.1 THE YOGĀCĀRABHŪMI: THE BASIC SECTION (*MAULYO BHUMAYAH)

Koichi Takahashi (高橋晃一), “The Premise of Vastu in the Manobhūmi,” pp. 564-577.

Dan Lusthaus, “A Note on Medicine and Psychosomatic Relations in the First Two Bhūmis of the Yogācārabhūmi,” pp. 578-595.

Nobuyoshi Yamabe (山部能宜), “Parallel Passages between the Manobhūmi and the *Yogācārabhūmi of Saṃgharakṣa,” pp. 596-737.

Robert Kritzer, “Garbhāvakrāntau ('In the Garbhāvakrānti'): Quotations from the Garbhāvakrāntisūtra in Abhidharma Literature and the Yogācārabhūmi,” pp. 738-771.

Peter Skilling, “Nets of Intertextuality: Embedded Scriptural Citations in the Yogācārabhūmi,” pp. 772-790.

Yasunori Sugawara (菅原泰典), “The Bhāvanāmayī Bhūmiḥ: Contents and Formation,” pp. 792-851.

Alexander von Rospatt, “Remarks on the Bhāvanāmayī Bhūmiḥ and Its Treatment of Practice,” pp. 852-871.

Michael Zimmermann, “The Chapter on Right Conduct in the Bodhisattvabhūmi,” pp. 872-883.

Florin Deleanu, “Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,” pp. 884-919.

SECTION II.2 THE YOGĀCĀRABHŪMI: THE SUPPLEMENTARY SECTION (Saṃgrāhaṇī)

William S. Waldron, “Ālayavijñāna as Keystone Dharma: The Ālaya Treatise of the Yogācārabhūmi,” pp. 922-936.

Kazunobu Matsuda (松田和信), “Sanskrit Fragments of the Saṃdhinirmocanasūtra,” pp. 938-945.

SECTION III. THE INDIAN YOGACARA RECEPTION

Changhwan Park (박창환), “What are Ācāryas or *Yaugācārabhūmikas Doing in Abhidharmakośabhāsya 3-28ab?,” pp. 948-985.

Jowita Kramer, “A Study of the Saṃskāra Section of Vasubandhu's Pañcaskandhaka with Reference to Its Commentary by Sthiramati,” pp. 986-1035.

Harunaga Isaacson, “Yogācāra and Vajrayāna according to Ratnākaraśanti,” pp. 1036-1051.

SECTION IV. THE EAST ASIAN YOGĀCĀRA RECEPTION

Bing Chen (陈兵), “Reflections on the Revival of Yogācāra in Modern Chinese Buddhism,” pp. 1054-1076.

Eyal Aviv, “The Root that Nourishes the Branches: The Role of the Yogācārabhūmi in 20th-Century Chinese Scholastic Buddhism,” pp. 1078-1091.

Lawrence Y.K. Lau (劉宇光), “Chinese Scholarship on Yogācāra Buddhism since 1949,” pp. 1092-1164.

Sangyeob Cha (차상엽), “The Yogācārabhūmi Meditation Doctrine of the 'Nine Stages of Mental Abiding' in East and Central Asian Buddhism,” pp. 1166-1191.

A. Charles Muller, “The Contribution of the Yogācārabhūmi to the System of the Two Hindrances,” pp. 1192-1211.

Sungdoo Ahn (안성두), “Theories of the Darśanamārga in the Yogācārabhūmi and Their Chinese Interpretations,” pp. 1212-1232.

Makoto Yoshimura (吉村誠), “The Weishi School and the Buddha-Nature Debate in the Early Tang Dynasty,” pp. 1234-1253.

Seongcheol Kim (김성철), “A Brief History of Studies on the Yogācāra School in Modern Korea,” pp. 1254-1295.

Leslie S. Kawamura (河村澄雄), “Gadjin M. Nagao on MSA I.1 and I.2,” pp. 1296-1313.

SECTION V. THE TIBETAN YOGĀCĀRA RECEPTION

Dorji Wangchuk, “On the Status of the Yogācāra School in Tibetan Buddhism,” pp. 1316-1328.

Orna Almogi, “Yogācāra in the Writings of the Eleventh-Century Rnying ma Scholar Rong zom Chos kyi bzang po, pp. 1330-1361.

Ulrich Timme Kragh, “All Mind, No Text – All Text, No Mind: Tracing Yogācāra in the Early Bka' brgyud Literature of Dags po,” pp. 1362-1386.

Leonard W.J. van der Kuijp, “Notes on Jñānamitra's Commentary on the Abhidharmasamuccaya,” pp. 1388-1429.
今以佛眼觀之佛與眾生同住解脫之床。無此無彼無二平等。
Now, observing with the eye of the Buddha, both the Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only non-duality and identity.
- 空海 Kūkai 弘法大師 in Unjigi 吽字義 The Meaning of the Letter Hūṃ
new translation: Kūkai on the Philosophy of Language by Takagi Shingen and Dreitlein Eijō
_______
Our life is very simple, very direct, very beautiful, very vast and very terrifying, but it is not at all convenient.
- Anzan Hoshin Roshi
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Leo Rivers

Postby Leo Rivers » Sat Aug 03, 2013 11:22 pm

I spent a hour scanning the TOC into my OCR and came back to find I was TFL!

Good job!

The 200 pages describing each of the 17 bhumi in the 14 chapters with lists and references is work the price of the book.

And this is just the 1st Volumn in the series.

And it lists the scholars Numata has on the Yogacara series.

Where is Rev. H.? He needs to be on that group, even with his new responcibilies. His paper on a related topic is well worth the time and effort ... :thumbsup:
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