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This book focuses on considering the development of Yogacara philosophy from the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 to the Tri??ikā Vijñaptimātratāsiddhi. Yogacara is known as a Buddhist idealist school, which is one of the branches of Mahayana Buddhism. Most scholars call its thought “mind-only,” because Yogacara claims that there is nothing but the mind. Most modern studies have concentrated on concepts peculiar to the mind-only theory, such as ā濒补测补惫颈箩&苍迟颈濒诲别;ā苍补, 迟谤颈蝉惫补产丑ā惫补, 惫颈箩&苍迟颈濒诲别;补辫迟颈尘ā迟谤补, and so on. These technical terms are central to Yogacara and highlight the key characteristics of its philosophy.
 
However, Yogacara philosophy does not fall strictly within the scope of idealism. For example, the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈, one of the oldest parts of the 驰辞驳ā肠ā谤补产丑ū尘颈, claims the existence of an entity or vastu which is intrinsically inexpressible. Most scholars have considered the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 to be isolated from the mainstream mind-only theory. As a result, the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 has not been mentioned in discussions about the development of Yogacara philosophy.
 
But the issue of how the Yogacara mind-only theory relates to the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 could be significant for comprehending Yogacara philosophy. In this book, the author regards the pañcavastu theory as a key to connecting the existence of vastu in the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 to the later developed thought of Yogacara idealism. The detailed explanation of the pañcavastu theory can be found only in the 痴颈苍颈?肠补测补蝉补?驳谤补丑补?ī, a part of the 驰辞驳ā肠ā谤补产丑ū尘颈, so this theory is regarded as a minor thought in Yogacara philosophy. But the pañcavastu theory also plays an important role in other Yogacara works such as the Sa?dhinirmocana Sūtra, the 惭补丑ā测ā苍补蝉ū迟谤ā濒补?办ā谤补, and so forth.
 
The Sa?dhinirmocana is one of the early Yogacara works and discusses an entity or vastu which is inexpressible by verbal expressions. Most scholars, however, have not given attention to this notion when examining the thought of this sutra, as their concerns have been towards the mind-only theory.
 
In this way, preceding studies did not consider the notion of vastu when discussing the development of Yogacara philosophy. This tendency led to some important theories and ideas of early Yogacara philosophy being excluded from examination. In this book, the author aims to shed light on the aspects of theories concerning the notion of vastu, and to reconsider the philosophical history of Yogacara.
 
For this purpose, the author focuses on the pañcavastu theory in the 痴颈苍颈?肠补测补蝉补?驳谤补丑补?ī, a commentarial section of the 驰辞驳ā肠ā谤补产丑ū尘颈. The pañcavastu theory analyzes the notion of vastu in the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 by dividing it into two aspects, namely nimitta (phenomena) and 迟补迟丑补迟ā (Suchness), and explains the relationship between vikalpa (conceptualization) and nimitta. It clarifies that the notion of vikalpa is also an important term for considering the development of Yogacara philosophy. This is a really significant suggestion, as vikalpa in the Tri??ikā Vijñaptimātratāsiddhi is related to both ā濒补测补惫颈箩&苍迟颈濒诲别;ā苍补 and 辫补谤补迟补苍迟谤补蝉惫补产丑ā惫补.
 
The author explains the historical changes from the 叠辞诲丑颈蝉补迟迟惫补产丑ū尘颈 to the Tri??ikā Vijñaptimātratāsiddhi, introducing other Yogacara works that mention the notions of vastu, nimitta, vikalpa, and so forth. Thus, this book offers a historical perspective that differs from preceding studies regarding Yogacara philosophy.
 

(Written by TAKAHASHI Koichi, Professor, Graduate School of Humanities and Sociology / 2024)