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A richly complex study of the Yogacara tradition of Buddhism, divided into five parts: the first on Buddhism and phenomenology, the second on the four basic models of Indian Buddhist thought, the third on karma, meditation and epistemology, the fourth on the Trimsika and its translations, and finally the fifth on the Ch'eng Wei-shih Lun and Yogacara in China.
- Sales Rank: #1747473 in Books
- Published on: 2003-01-08
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x 1.43" w x 6.14" l, 1.92 pounds
- Binding: Paperback
- 632 pages
Review
'A well-researched and lucid exposition of an old Buddhist school of thought that is usually seen as hopelessly complex and difficult' - Bibliographia Missionaria
'His unique approach ... both in content and style, may be the most formidable aspect of this discursive, incisive, often brilliant, 600 page work.' - H-Buddhism, H-Net Reviews
About the Author
Dan Lusthaus. Florida State University
Most helpful customer reviews
43 of 44 people found the following review helpful.
Comprehensive and Penetrating Treatment of Yogacara Thought
By A. C. Muller
Western students of Yogacara Buddhism have long been in need of full-length work that analyzes the key Yogacara problematic concepts in a comprehensive manner. Due to the lack of such a text, many non-specialists have been forced to rely on the accounts provided in reference and survey works, which have tended to offer vague and confusing interpretations of what the tradition actually represents. In writing Buddhist Phenomenology, Dan Lusthaus has provided us with the most comprehensive and coherent response to these needs seen in recent years. Having spent decades reading descriptions of the school written by both classical and modern scholars that he considers to have missed the point in one way or another, the aim of his writing of Buddhist Phenomenology is to set the meaning of Yogacara straight. In so doing, he provides a re-articulation of Yogacara that amounts to a must-read for anyone with an interest in this seminal Buddhist system.
28 of 29 people found the following review helpful.
Yogacara, it's not what you think it is
By A Halaw
Arguably, there is no facet of Buddhism more misunderstood than Yogacara. Contrary to popular belief, among both scholars and Buddhists alike, Yogacara is not a form of idealism. The 'mind-only' label attached to Yogacara is a misnomer, especially when held against a Western philosophical backdrop. If you're at all interested in what Yogacara Buddhism really is, then pick up a copy of Dan Lusthaus's Buddhist Phenomenology.
Dense, monolithic, dizzying, and masterfully executed, Buddhist Phenomenology is a massive tome of scholarship. By no means is it an easy read, nor should it be, for Dan Lusthaus is a preeminent expert in Yogacara, a complicated and highly influential system of Buddhist thought. The book is nothing short of flawlessly thorough in every detail. Honestly, I am shocked that any single human being could know so much about one subject. It's beyond impressive.
So if Yogacara isn't a form of idealism, what exactly is it? If you've ever read a Yogacara or hybrid-Yogacara text like the Lankavatara Sutra, you'll remember there's a lot of mention of 'mind-only'; according to Lusthaus, this is not a denial of external reality, but rather a recognition that all experience occurs within consciousness. For this reason, he identifies Yogacara as a type of phenomenology a la Edmund Husserl. Lusthaus's primary text of reference is the Ch'eng Wei-Shih lun, written in the 7th century CE by the Chinese monk Hsuan-tsang.
Yogacara, like its also-Indian cousin Madhyamaka, is not interested in asserting any ontological statement about reality. What it is interested in is waking people up; it does this by attacking our attachments, namely the human propensity to objectify (or to use Lusthaus's term, "appropriate") reality. Humans cling to all sorts of things: ideas, objects, identities, etc. Yogacara's unique approach--and brilliant contribution to Buddhist praxis--is its understanding that consciousness itself is the one thing that cannot be grasped or appropriated because of its empty nature. If Yogacara privileges consciousness over other phenomena (or dharmas, to use Buddhist terms) it's simply because our only way to know, or better yet, experience, those phenomena is in our through consciousness; hence, its emphasis.
As Lusthaus reveals, the Yogacaric refrain of 'mind-only' is in fact, like much of Buddhism, upaya or skillful means. Its intention is to break our attachments, period. The goal is to break our habit of grasping at external objects, and the way Yogacara does that is to refute externality altogether. When we grasp onto Yogacara and reify it into a statement about reality--as if the world and everything in it is the projection of our minds--then we have fallen into the very trap that Yogacara is trying to free us from.
Don't get me wrong; Yogacara does acknowledge that the world we experience is a projection, but it's more concerned with how we experience and understand reality, rather than what reality is; its focus is epistemological not ontological. Basically, Yogacara says that we confuse our mental maps of reality for reality itself, a diagnosis familiar to all students of Zen.
This is the barest explanation I can give of this rich, dynamic tradition; I've done it and Lusthaus's treatment of the subject little justice. Yogacara left an indelible mark on East Asian Buddhism, influencing such seminal texts as the Awakening of Mahayana Faith and the aforementioned Lankavatara Sutra, not to mention Tien'tai and Zen. We would be wise as Buddhists to study and learn from all that Yogacara has to offer. Buddhist Phenomenology, a magnum opus of Yogacara studies, is both a great place to begin and continue one's studies; Buddhists from all traditions would benefit from reading this brilliant treatise.
--Andre Doshim Halaw
5 of 6 people found the following review helpful.
Packed with insight!
By mahipal
Spiritual progress is becoming aware of the bubble of that immense structure through which we live interpreting the world. Man is the thinking animal and his strength is his immense capacity of imagination. With his large brain he is able to construct great dimensions filled with interconnected imaginations and memories of experiences and conclusions. He invented a great tool with which to define his experiences called : language. It is a self-referential system where every point (word) is defined by the positions of all the other points relatif to it. (When you say "milk" you activate an complicated network of related words, experiences and meanings and it is only through the collective force of that circuit that the meaning of "milk" comes to life.) Self-referential means a bubble, a closed system. In his youth the human is still quite open (innocent) and lovable because of that. The more he starts to rely on what he knows (closure) the more he start to rely on that virtual network of meanings in his head. This of course gives him great practical, operational power which is greatly appreciated in our society. Trouble is that he is in danger of living more and more in this virtual world of counsciousness where he imagines everything, even his happyness. Page 538 of this book "..we are usually incapable of distinguishing our mental constructions and interpretations of the world itself...A deceptive trick is built into the way consciousness operates at every moment. Consciousness project and constructs a cognitive object in such a way that it disowns its own creation-- pretending the object is "out there"- in order to render that object capable of being appropriated. Even while what we cognize is ocurring within our act of cognition, we cognize it as if it were external to our consciousness. That self-deception folded into the very act of cognition is what Yogacarins term "abhuta-parikalpa". That self-isolation in the virtual construct of our own consciousness is one side of duhkha, suffering.
The other factor responsible for suffering are the "kleshas" the impure emotions like desire, hate, deception, arrogance, envy etc. in which we are unconsciously embedded and which keep us prisonner in our bubble, because they all driven by INTEREST and the Knowledge of the system can not be dispensed with.
As long as this manipulative attitude is able to close in on the desired targets eveything is fine. A sort of glorious happiness may even prevail. The problem comes when the desired destination is reached. I come back to one of many beautiful description in the book: "Though the tension of anticipation has been relieved, though the desire and the goal finally coincide, the victory, the achievement is instantaneously hollow. Another projectory must immediately be installed to conceal the abyss. For Buddhism, projectories are samsara, the cycle of duhkha."
What is the way out? how can we escape the bubble?
A citation of Kamalasila (725-788): "the signless condition itself ... a state of non-application of mind but not in the sense of a mere mental void, rather in the sense that the mind is free from the habit of obstinately mooring in signs (abhinivesa), free from the dictates of attachement of false representation of reality" cited as commentary of Kamalasíla on a late Mahayana Sutra, the 'Avikalpapravesadharani' in "Early Ch' an in China and Tibet" Berkeley Buddhist Studies Series 1983 page 413.
Spiritual progress is first becoming aware of the bubble of that immense construct through which we establish what we call "the world" on the on hand and what we fancy "the self" on the other. Then ideally we can trancend that point of view and enter "the signless condition itself ... a state of non-application of mind but not in the sense of a mere mental void, rather in the sense that the mind is free from the habit of obstinately mooring in signs (abhinivesa), free from the dictates of attachement of false representation of reality" cited as commentary of Kamalasíla on a late Mahayana Sutra, the 'Avikalpapravesadharani' in "Early Ch' an in China and Tibet" Berkeley Buddhist Studies Series 1983 page 413.
If we leave behind the constant wish to mold our existence through the power of our (manipulative) knowledge to get to the desired target we might feel a little empty at first. Our best friend and companion "Ego" is only a shadow of itself and the constant presence of our inner imaginations (thoughts, pictures, feelings) is more and more absent. To bear the absence of all this magic show of what I perceived to be intimitaly ME might even be missed at times. At least the business of the desires and rages and sadnesses gave us something to do! Isn't desirelessness also a caracteristic of depression? To bear the absence of all this orientation we had when we KNEW is not easy. But if you bear it and are patient that absence of information also prepares the space in which you can open yourself to the natural intelligence that was there before you started to construct a ME that deluded himself that it is the center of everything intimate. Before you got lost in the "city of neon" it constructed and inhabited.
The transformation from consciousness (vi-jnana) to wisdom (jnana). On page 512 of our book: "When 'consciousness" (vijnana) end, true knowledge (jnana) begins...Since enlightened cognition is nonconceptual(nirvikalpa-jnana) its objects cannot be described". The east often to compare that way of cognition with the image of the mirror, which is empty and without agenda and perfectly reflects without appopriating himself the image in a memory. That part of an outside world which triggers the senses is acknowleged by the Yogacarins as "rupa". On page 512: "That which the mirror reflects is not simply projected phantasms... it is rupa.
Interestingly american philosopher Charles Sanders Peirce has some very interesting coments about what he calls "Firstness".
"Firstness is the chaos of sense experience before it is thought about. It is original, fresh, immediate spontaneous, and cannot be articulately thought or asserted.... it 'is first, present, immediate, evanescent. Only, remember that every desription of it must be false. And another citation by Peirce: "Firstness is the mode of being of that which is such as it is, positively and without reference of anything else."
That seems to me the first glimpses of that unreferential direct contact with the 'thathata' of the Yogacarins, 'suchness'.
Once you are free of the compulsion to manipulate and decondition yourself from the "habit of ostinately mooring in signs..free from the dictates of attachment of false representation of reality. You will not turn into a dummy if you accept silence, on the contrary, the screen will be empty to receive other highly intelligent contents which will in a strange way feel very intimate to you, without beeing identified through the old, tired system of consciousness. You have broken out and start to trust that intelligence that starts to reveal itself to you when you are emptied of all expectations and efforts. Trust this inner insight and it will slowly and efforlessly transform you into the NEW.
Prof. Lusthaus beautifully exposed this complicated inner world.
If this intellectual chess is to much for you I could highly recommend another book on this topic: A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
Thomas A. Kochumuttom (Author). He exposes the subject in a "unencumbered and lucid prose" and is easier to understand than Prof Lusthaus but not less rewarding nevertheless!
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