The Tattvārtha Paṭala, is an important chapter in the Mauli Bhūmi of the Yogācārabhūmi śāstra which represents one of the oldest Yogācārā material. Little research on this chapter has been done in recent years. The last English translation was done some 30 years ago as part of a Thesis from Columbia University (USA) but it was based mainly on the Tibetan version instead of the original Sanskrit and completely premised on the author of the text being Asanga, a 5th C.E. Yogācāra master, which in the Chinese tradition is, unfortunately, inaccurate. This Thesis offers a new English translation based on the Sanskrit and the Chinese translation by Venerable Xuan Zang who is not only well respected for his masterful proficiency in Sanskrit but his in-depth knowledge of both Yogācāra and Abhidharma doctrines. With the benefit of reference to Master Xuan Zang’s expertise, the Thesis will reflect some important shortcomings of the earlier English translation and the methodological flaw of imposing later doctrines in the analysis of much earlier ones. Avoiding such a research pitfall, the Thesis will adhere to the time-line and discusses doctrines as they were formulated at that time. In particular, it highlights the fact that Yogācāra doctrines at this early stage were based on realism and there was no indication of idealism – even though there is a clear suggestion of the mutual conditioning between conceptualization (vikalpa) and the external object (vastu) cognized by us, implying a form of Mahāyānic “illusionism”. Further, the Thesis highlights that the famous Three-Nature Theory (trisvabhāva) was to be clearly distinguished from the Two-Nature Doctrine (prajñaptivāda svabhāva and nirabhilāpya svabhāva) in this chapter under review. This work explains that there are different levels of reality accessible through different levels of our understanding. The mundane understanding will assure our tenancies in saṃsāra whilst perfect spiritual insight will lead us to the fulfillment of the Bodhisattva Ideal and the realisation of śūnyatā within the doctrinal framework of the Yogācāra. This Thesis has demonstrated that the term tattvārtha in the title of the chapter should be understood as reality-object. Other significant key terms are fully explained and their impact on later doctrinal developments are discussed. This effort should result in the understanding that despite their attempts to distance themselves from the Abhidharmikas, the Yogācāra, in fact inherited the ideas of the Sarvāstivāda-Sautrāntika tradition. As a backdrop, a cursory review of these schools are also included so that early Yogācāra can be viewed in perspective. Finally, this Thesis attempts to restore the Tattvārtha Paṭala to its glorious position in history and discusses its impact on developments and evolution of later thoughts to what came to be known as vijñaptimātratā (唯識).
