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lxxii
ŚRĀVAKABHUMI
after his conversion as a Mahāyānist, he propagated Mahāyāna and Vijñānavāda doctrines.
Asanga was fully proficient in the Hinayāna yoga practices and was an ācārya of the practical side of the Yogācāra Buddhism? Vasubandhu specialised in the doctrinal side of the system and presented its systematic exposition in various treatises and commentaries.
Buddhasimha3 was another friend or disciple of Āryāsanga who died before his spiritual teacher and Vasudandhu.
After receiving his education in Kashmir, Aryasanga, shifted to Ayodhyā, the cultural and educational
(contd. from p. lxxi)
vāda tradition, vide RAK, Intro., p. 6 sq.; also pp. 4-5; in the AKB, Vasubandhu's leaning towards the Sautrāntika view-point becomes explicit, vide, A.K., Hindi translation, Ācārya Narendradeva, Part I, Intro. by V. S. Agrawala, p. 8; BDD, pp. 169-70; it is with this Sautrāntika view-point of Vasubandhu which led Samghabhadra to criticise the AK in bis Nyāyānusāraśăstra,
vide, RAK, Intro., p. 15. 1. Vide, ŚBh., Ys. IV. 2. Specially of mention are his commentaries on the VCPP,
Mahāyānasamparigraha and the Madhyāntavibhāga. Among other important works, Vimśikā, Trimśikā, Trisvabhāvanirdesa, and Mahāyāna-Satadharmaprakāśamukhaśāstraṁ may be mentioned. The Chinese tradition ascribes thirty-six works to Vasubandhu and there are six authors bearing this name. Therefore, nothing can be said with certainty regarding the authorship
of these works, vide also, RAK, Intro., pp, 15-7, 3. Watters, I.358; Beal, 1.226.
