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See, e.g., Robert H. Sharf, “Buddhist Modernism and the Rhetoric of Meditative Experience,” Numen 42 (1995): 228–283, esp. 235–246; Georges B.J. Dreyfus, The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk (Berkeley: University of California Press, 2003), ch. 8, “Commentary and Meditation.” It may be noted that Sharf’s article is particularly critical of the views expressed in an early article by Schmithausen, “On the Problem of the Relation of Spiritual Practice and Philosophical Theory in Buddhism” (1976), now reprinted in Collected Papers, Volume I. Nevertheless, Schmithausen’s essential point, concerning certain particular philosophical doctrines (those connected with illusionism and idealism) and their possible relations to contemplative experiences, seems to me plausible in itself. But that is a far cry from treating works such as the YBh as either meditation manuals or phenomenological transcriptions.
See, in particular, John Makeham, ed., Transforming Consciousness: Yogācāra Thought in Modern China (New York: Oxford University Press, 2014); and idem., trans., Xiong Shili, New Treatise on the Uniqueness of Consciousness (New Haven: Yale University Press, 2015).
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