Part One Buddhism and Phenomenology<br/>Chapter One Buddhism and Phenomenology<br/>What is(n't) Yogacara?<br/>Alterity<br/>Chapter Two Husserl and Merleau-Ponty<br/>The Hyle<br/>The Intentional Arc<br/>Part Two The Four Basic Buddhist Models in India<br/>Introduction<br/>Chapter Three Model One: The Five Skandhas<br/>Chapter Four Model Two: Pratitya-samutpada<br/>Chapter Five Model Three: Tridhatu<br/>Kama-dhatu<br/>Rupa-dhatu<br/>Arupya-dhatu<br/>Chapter Six Model Four: STla-Samadhi-Prajna<br/>sna<br/>Samadhi<br/>Prajfia<br/>*<br/>Chapter Seven Asarnjni-samapatti and Nirodha-samapatti<br/>Karma and Asavas<br/>Impurities and Contaminants<br/>SannS-vedayita-nirodha in Nikayas<br/>Visuddhimagga<br/>Abhidhammaltha Sangaha of Bhadanta Anuruddhacariya<br/>A bhidharmakosa<br/>Passages from Yogacara texts<br/>Ch 'eng wei-shih lun on Nirodha-samapatti<br/>Postscript<br/>Chapter Eight Summary of the Four Models<br/>Part Three Karma, Meditation, and Epistemology<br/>Chapter Nine Karma<br/>General Description<br/>Karma Does Not Explain Everything<br/>Is Buddhism a Psychologism?<br/>Karma: The Circuit of Intentionality<br/>Karma and Rupa<br/>Yogacara Karmic Theory<br/>Chapter Ten Madhyamikan Issues<br/>Madhyamaka and Karma<br/>Kama-klesa<br/>Moral Karma<br/>Karma and the Soteric<br/>Sarnskara<br/>Madhyamaka and the Two Satyas<br/>Closure and Refercntiality<br/>Madhyamaka and the Four Models<br/>Chapter Eleven The Privileging of Prajna: Prajha-p^amita<br/>Privileging JVana in the Pali Abhidhamma<br/>Tathata: Esscntialism or Progressionalism?<br/>PrajnaparamitS: Esscntialism or Episteme?<br/>Pali Texts on Sudden and Gradual<br/>Esscntialism vs. Progressionalism<br/>Implications: Rupa and the Three Worlds, Again<br/>Part Four Trim£ika and Translations<br/>Chapter Twelve Texts and Translations<br/>Sanskrit Text of the Trim^ika, Chinese texts of the renditions of ParamSrtha<br/>and HsUan-tsang, Separate English translations of all three versions, with<br/>detailed expository and comparative annotations<br/>Part Five The Ch^eng Wei-Shih Lun and the Problem of<br/>Psychosophical Closure: Yogacua in China<br/>Chapter Thirteen<br/>Background Sketches of Pre-T'ang Chinese Buddhism<br/>Chapter Fourteen Seven Trajectories<br/>The failure of Indian Logic in China<br/>The Prajna schools<br/>Deviant YogScara<br/>Hsiangbsing^^ ("characteristic and nature") in the<br/>Ch 'eng wei-sbih lun<br/>Chapter Fifteen The Legend of the Transmission of the<br/>K'uei-chi's Situation<br/>K'uei-chi's transmission story<br/>Cb 'eng wei-sbih lun<br/>Translation of story from Cb 'eng-wei-sbih-lun sbu-yao<br/>The Twelve Imperial Symbols<br/>K'uei-chi's Catechism and 'Secret' Lineage Transmission<br/>Problems with a Sllabhadra 'lineage'<br/>Hsiian-tsang's Reticence<br/>Is Dharmapala's Interpretation the Dominant One?<br/>Evidence from Fo-ti ching lun<br/>HsUan-tsang and Dharmapala<br/>Prasenajit,<br/>If not DharmapSIa?<br/>Chapter Sixteen Alterity: Parinama<br/>The Alterity of Consciousnesses<br/>Is "Vijnapli-matra" an Ontological or Epistemological Notion?<br/>Chapter Seventeen Why Consciousness in Not Empty<br/>Samvrti, Paramartha, and Language according to BhSvaviveka<br/>Candrakirti's Chimera<br/>What is Real in Yogacara?<br/>Means of Valid Knowledge in the Cb 'eng wei-sbih lun<br/>Why Consciousness is not Empty<br/>Chapter Eighteen On Rupa<br/>Types of Vasana<br/>Interlude: Some Ideas about the "Cognitive Object"<br/>in Western Philosophy<br/>Yogac^a on Rupa, Again<br/>Chapter Nineteen Externality<br/>Rejection of the 'One Mind* Theory; Other Minds<br/>The 'Mirror' Metaphor<br/>Vallee Poussin's 'Idealist' Inteipretation<br/>Chapter Twenty The Four Conditions<br/>Hetu-pratyaya<br/>Samanantara-pratyaya<br/>Alambana-pratyaya<br/>The Hyle (Chih ©)<br/>Adhipati-praiyaya<br/>Some Implications of the Four Pratyayas<br/>Chapter Twenty One Mirror Knowing: Soteric Alterations<br/>Chapter Twenty Two Language, Avijhapti-Rupa<br/>On Language and Reality<br/>Vijfiapli-rupa and Avijnapti-rupa<br/>and Vijnapti-Rupa<br/>Chapter Twenty Three Is What is Ultimately Real Itself<br/>Ultimately Real?