Yogachara - Knowledge

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suitably linked mental stream." As Siderits notes, this account can explain how it is possible to influence or even totally disrupt (murder) another mind, even if there is no physical medium or object in existence, since a suitably strong enough intention in one mind stream can have effects on another mind stream. From the mind-only position, it is easier to posit a mind to mind causation than to have to explain mind to body causation, which the realist must do. However, Siderits then goes on to question whether Vasubandhu's position is indeed "lighter" since he must make use of multiple interactions between different minds to take into account an intentionally created artifact, like a pot. Since we can be aware of a pot even when we are not "linked" to the potter's intentions (even after the potter is dead), a more complex series of mental interactions must be posited. Nevertheless, not all interpretations of Yogācāra's view of the external world rely on multiple relations between individual minds. Some interpretations in

3776: 3766:(ca. 980–1040). The Nirākāravādin argues that all appearances do not really exist. They are ersatz or false (alīka). Ephemeral forms appear to us but are the erroneous construction of ignorance, which fundamentally characterizes our existence as suffering beings in saṃsāra. In the ultimately real experience of an awakened buddha, no appearances show up at all. Pure experience, unstained by false appearance (which is nirākāra, “without appearance”), is possible. The Sākāravādin, on the other hand, defends the view that all conscious experience is necessarily the experience of a manifest appearance (consciousness is sākāra, or constitutively “has appearance”). Manifest appearances, properly understood, are really real. A buddha's experience has appearances, and there is nothing about this fact that makes a buddha's experience mistaken. 4064:). Here, a bodhisattva practices morality, meditation, and wisdom in order to quell the manifest activities of the two types of obscurations: emotionally afflictive and cognitive. While their active elements are quelled, they remain as seeds in the foundation consciousness. Furthermore, one also cultivates the "factors conducive to penetration", which consists of the "four investigations" and the "four correct cognitions". These are ways of contemplating the truth of mind-only and lead to the "entrance into the principle of cognizance-only" (vijñaptimātrapraveśa) as well as to "the certainty as to the non-existence of the object" (arthābhāvaniścaya). At this stage one relies on the fourth 2399:

being appropriated." This reification of cognition aids in constructing the notion of a permanent and independent self, which is believed to appropriate and possess external 'things'. Yogācāra offers an analysis and meditative means to negate this reification, thereby also negating the notion of a solid self. According to Lusthaus, this analysis is not a rejection of external phenomena, and it does not grant foundational or transcendent status to consciousness. In this interpretation, instead of offering an ontological theory, Yogācāra focuses on understanding and eliminating the underlying tendencies (

3394:'s Viniścayasaṃgrahanī states that either Madhyamakas see conventional reality as produced by linguistic expressions and also by causal forces, or they see it as produced merely by linguistic expressions and convention. If the former, then Madhyamikas must accept the reality of causal efficacy, which is a kind of existence (since things which are causally produced can be said to exist in some way). If the latter, then without any basis for linguistic expression and convention, it makes no sense to even use these terms (for Yogācāra these conventions must have some kind of referential basis). 4096:修道位), at this stage, a bodhisattva continues to train themselves in two main cognitions in order to fully eliminate all the seeds of the two types of obscurations. They train in the non-conceptual gnosis (nirvikalpakajñāna) of ultimate reality, and the wordly or subsequent knowledge (pṛṣṭhtalabdhajñāna) which knows conventional reality as illusory, and is yet able to conceptually understand it and use it for guiding sentient beings according to their needs. Part of this path requires effort, as the bodhisattva is said to "repeatedly (abhīkṣṇam) cultivate the non-conceptual cognition" ( 5602: 4617: 4477: 2201:

reject the independent existence of mind and the external world. He also notes that the current trend in rejecting the idealistic interpretation might be related to the unpopularity of idealism among Western academics. Florin Delenau likewise affirms the idealist nature of Yogācāra texts, while also underscoring how Yogācāra retains a strong orientation to a soteriology which aims at contemplative realization of an ultimate reality that is an ‘inexpressible essence’ (nirabhilāpyasvabhāva) beyond any subject-object duality.

3624:) that sees and reflects things just as they are, impartially, without exclusion, prejudice, anticipation, attachment, or distortion. The grasper-grasped relation has ceased. ..."purified" cognitions all engage the world in immediate and effective ways by removing the self-bias, prejudice, and obstructions that had prevented one previously from perceiving beyond one's own narcissistic consciousness. When consciousness ends, true knowledge begins. Since enlightened cognition is nonconceptual its objects cannot be described. 53: 4608: 3533:) in the mind stream, which are unseen karmic habits (good and bad) which remain until they meet with the necessary conditions to manifest. Yogācāra adopts and expanded this theory. Yogācāra then posited the "storehouse consciousness" as the container of the seeds, as the storage place for karmic latencies and as a fertile matrix of predispositions that bring karma to a state of fruition. In the Yogācāra system, all experience without exception is said to result from karma or mental intention ( 3552:("perfuming") is also used when explaining karma. Yogācārins were divided on the issue of whether vāsāna and bija were essentially the same, whether the seeds were the effect of the perfuming, or whether the perfuming simply affected the seeds. The type, quantity, quality and strength of the seeds determine where and how a sentient being will be reborn: one's race, sex, social status, proclivities, bodily appearance and so forth. The conditioning of the mind resulting from karma is called 5243:(8th century), whose view was later called "Yogācāra-Svatantrika-Madhyamaka" by the Tibetan tradition, saw the Mādhyamika position as ultimately true and at the same time saw the Yogācāra view as a useful way to relate to conventional truth (which leads one to the ultimate). Ratnākaraśānti on the other hand saw Nagarjuna as agreeing with the intent of Yogācāra texts, while criticizing the interpretations of later Madhyamikas like Bhaviveka. Later Tibetan Buddhist thinkers like 4977: 15782: 13166: 13177: 1845: 10575: 10562: 5283: 10552: 5417: 3401:. The basic idea behind this critique is that if only convention exists (as Madhyamaka claims) and there are no truths that are independent of convention and linguistic expression, there would be no epistemic foundations for critiquing worldly (non-buddhist) conventions and affirming other conventions as closer to the truth (like the conventions used by Buddhists to establish their ethics and their teachings). 1242: 15792: 1267: 5302: 3382:) states that emptiness is "wrongly grasped" by those who "do not accept that of which something is empty, nor do they accept that which is empty". This is because "emptiness holds good only as long as that of which something is empty does not exist, but on the other hand, that which is empty exists. If, however, all were non-existent, in what respect, what would be empty, of what?" For the 4428: 3386:, the "right" way to understand emptiness is "one regards that something is empty of that which does not exist in it and correctly comprehends that what remains there does actually exist here". That which "remains" and "actually exists" is the true reality, the thing itself (vastumātra), the foundation (āśraya) which remains (avaśiṣṭa) after all conceptual constructs have been removed. 1856: 2557:) and have been caused by the object. According to this argument, since atoms are not extended, they do not resemble the object of perception (which appears as spatially extended). Furthermore, collections of atoms might resemble the object of perception, but they cannot have caused it. This is because collections of things are unreal in classic Buddhist thought (thus it is a 6417:

or on any other topic of Indian lore comes about because authors frequently read just a few verses or paragraphs of a text, then go to secondary sources, or to treatises by rivals, and presume to speak authoritatively. Only after doing genuine research on such a topic can one begin to answer the question: why were those texts and why do the moderns write the way they do?"

5365:(fl. c. 602 – 664) is famous for having made a dangerous journey to India in order to study Buddhism, obtain more indic Yogācāra sources. Xuanzang spent over ten years in India traveling and studying under various Buddhist masters and drew on a variety of Indian sources in his studies. Upon his return to China, Xuanzang brought with him 657 Buddhist texts, including the 3127:). That is, the events in this causal flow, while "seeming to have real existence of their own" are actually like magical illusions since "they are said to only be hypothetical and not really exist on their own." As Siderits writes "to the extent that we are thinking of it at all - even if only as the non-dual flow of impressions-only - we are still conceptualizing it." 3247:(635–713) concisely summarized the differences thus: “For Yogācāra the real exists, but the conventional does not exist; and takes the three natures as foundational. For Madhyamaka the real does not exist, but the conventional does exist; and actually the two truths are primary". Garfield and Westerhoff write that "Yogācāra is both ontologically and epistemologically 4395:

yoked together (yuganaddha) in a single state of one-pointedness of mind (cittaikāgratā). This unified state is described as that state in which the yogin: "realises that these images (pratibimba) which are the domain of concentration (samādhigocara) are nothing but representation (vijñaptimātra), and having realised this, he contemplates (manasikaroti) Suchness (

3182:." The first element of this is the unreality of any conceptual duality such as "physical" and "non-physical", "self" and "other". To define something conceptually is to divide the world into what it is and what it is not, but the world is a causal flux that does not accord with conceptual constructs. The second element of this is a perceptual duality between the 9763:

final excellently distinguished Wheel of Dharma as teaching the circumstantial definitive meaning, which is provisional in meaning. Those who uphold zhentong take the first Wheel of Dharma to be provisional, the middle Wheel of Dharma to teach the circumstantial definitive meaning, and the final Wheel of Dharma to teach to ultimate definitive meaning.

5755: 3051:(the "fully conceptualized" or "imagined" nature). This is the "imaginary" or "constructed" nature, wherein things are incorrectly comprehended based on conceptual construction, through the activity of language and through attachment and erroneous discrimination which attributes intrinsic existence to things. According to the 2650:

very subtle way of believing in an 'I'... once we see why physical objects can't exist we will lose all temptation to think there is a true ' me' within. There are really just impressions, but we superimpose on these the false constructions of object and subject. Seeing this will free us from the false conception of an 'I'.

2212:), in the sense that for him, everything in experience as well as its causal support is mental, and thus he gives causal priority to the mental. At the same time however, this is only in the conventional realm, since "mind" is just another concept and true reality for Vasubandhu is ineffable, "an inconceivable 'thusness' ( 3730:) reflected in consciousness have a real existence, because they are of one nature with the really existent consciousness, their creator. According to Alikākāravāda, neither external phenomena nor their appearances and/in the minds that reflect them really exist. What exists in reality is only primordial mind ( 8417:

Kajiyama, Yuichi. “Controversy between the sakara- and nirakara-vadins of the Yogacara school-some materials.” Journal of Indian and Buddhist Studies 14 (1965): n. pag. https://www.semanticscholar.org/paper/Controversy-between-the-sakara-and-nirakara-vadins-Kajiyama/655a1f561c18725188c0916ca05ec334b5f9f7cd

4274:), leads to correct cognition resulting from the investigation of such designations. One sees the designations just for what they are, namely as mere designations. For example, a thing may be designated as existing or non-existing, but such designations do not apply to true reality or the thing-in-itself. 4541:, in which the mind only perceives an image (akara) or representation (vijñapti) of an external object (never the object itself). Mahayana Yogācāras adopted a similar model but removed the need for any external object which acts as a cause for the image. As the doctrinal trailblazer of the Yogācāra, the 6416:

Philosophy East and West, Volume 46, Number 4, October 1996, pages 447-476: "Of course, the Yogacara put its trust in the subjective search for truth by way of a samadhi. This rendered the external world not less real, but less valuable as the way of finding truth. The tide of misinformation on this,

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states: "through being observed in this way, they are observed as mere cognizance. By virtue of observing them as mere cognizance, Referents are not observed, and through not observing referents, mere cognizance is not observed ." This elimination of concepts and ideas is the basic framework applied

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When we wrongly imagine there to be external objects we are led to think in terms of the duality of 'grasped and grasper', of what is 'out there' and what is ' in here' - in short, of external world and self. Coming to see that there is no external world is a means, Vasubandhu thinks, of overcoming a

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According to the contemporary philosopher Jan Westerhoff, Yogācāra philosophers came up with various arguments in defense of the consciousness-only view. He outlines three main arguments: the explanatory equivalence argument, the causation-resemblance argument, and the constant co-cognition argument.

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Reality - which is always without duality, is the basis of error, and is entirely inexpressible - does not have the nature of discursivity. It is to be known, abandoned, and purified. It should properly be thought of as naturally immaculate, since it is purified from defilements, as are space, gold,

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According to Williams, this consciousness "seen as a defiled form of consciousness (or perhaps sub- or unconsciousness), is personal, individual, continually changing and yet serving to give a degree of personal identity and to explain why it is that certain karmic results pertain to this particular

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Another objection that Vasubandhu answers is that of how one person can influence another's experiences, if everything arises from mental karmic seeds in one's mind stream. Vasubandhu argues that "impressions can also be caused in a mental stream by the occurrence of a distinct impression in another

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Lusthaus translates it as "nothing but conscious construction" and states it is a kind of trick built into consciousness which "projects and constructs a cognitive object in such a way that it disowns its own creation - pretending the object is "out there" - in order to render that object capable of

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affirms that Yogacara sources teach a type of idealism which is supposed to be a middle way between Abhidharma realism and what it often considered a nihilistic position which only affirms emptiness as the ultimate. Schmithausen notes that philological study of Yogacara texts shows that they clearly

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The YBh states that the yogin must "repeatedly remove any ideation conducive to the proliferation directed at all phenomena and should consistently dwell on the thing-in-itself by a non-conceptualizing mental state which is focused on grasping only the object perceived without any characteristics".

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describes this knowledge which realises Suchness (tathatā) as being "entirely undifferentiated (samasama) from Suchness since both are free from the characteristics (lakṣaṇa) of subject (grāhaka) and object (grāhya)." This stage is equated with the first bodhisattva stage, the stage of joy. At this

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What appears is the dependent. How it appears is the fabricated. Because of being dependent on conditions. Because of being only fabrication. The eternal non-existence of the appearance as it is appears: That is known to be the perfected nature, because of being always the same. What appears there?

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Another criticism states that hallucinations have no pragmatic results, efficacy or causal function and thus can be determined to be unreal, but entities we generally accept as being "real" have actual causal results (such as the 'resistance' of external objects) that cannot be of the same class as

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Accordingly, those who adhere to rangtong take the first wheel of the Buddha's teachings which is the Wheel of Dharma that teaches the Four Noble Truths to be provisional in meaning, the middle Wheel of Dharma that teaches the absence of characteristics as ultimately definitive in meaning, and the

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The Yogācāra school held a prominent position in Indian Buddhism for centuries after the time of the two brothers. According to Lusthaus and Delenau, after Asaṅga and Vasubandhu, two distinct "wings" of the school developed during the "Middle Period" of Yogācāra, the epistemological school and the

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While insight meditation is initially based on conceptual reflection, these are gradually abandoned at later stages until the yogin lets go of all concepts, teachings, and mental images. Furthermore, at the higher stages of meditation, the calm and insight meditations must ultimately be blended or

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According to critics, the problem of spatio-temporal determination (or non-arbitrariness in regard to place and time) indicates that there must be some external basis for our experiences, since experiences of any particular object do not occur everywhere and at every time. Vasubandhu responds with

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states, at this point, the realization of the absolute nature (pariniṣpannasvabhāvabuddhi) eliminates the very "perception of mind-only" (vijñaptimātratābuddhi). The resulting wisdom is described by Asanga as "the non-conceptual cognition (nirvikalpakajñāna) in which the object (ālambana) and the

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states: "The imputed and the other-dependent are to be known as having defiled characteristics. The perfected is asserted to have the characteristic of purity." In this text, the dependent nature is seen as something which must be abandoned since it has the "appearance of duality" (dvayākāra). As

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One of the more controversial Yogācāra teachings was the "five categories of beings", which was an extension of the teachings on the seeds of the storehouse consciousness. This teacing states that sentient beings have certain innate seeds that determine their capability of achieving a particular

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for example, states "the imagination of the nonexistent exists. In it duality does not exist. Emptiness, however, exists in it," which indicates that even though that which is dualistically imagined (subjects and objects), is unreal and empty, their basis does exist (i.e. the dependently arisen

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Various Buddhist studies scholars such as Alan Spongberg, Mario D'amato, Daniel McNamara, and Matthew T. Kapstein have noted that there are two main interpretations of the three natures doctrine among the various texts of the Yogacara corpus. The two models have been named the "pivot" model and

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views are also similar in some ways to the historical debates between Yogācāra-Tathāgatagarbha and Madhyamaka, though the specific viewpoints have evolved further and changed in complex ways. Modern thinkers continue to discuss Yogācāra issues, and attempt to synthesize it with Madhyamaka. For

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presents the dependent nature as a kind of "ontological pivot" since it is the basis for conceptual construction (the imagined nature) and for the perfected nature (which is nothing but absence of the imagined nature in the dependent nature). As such, the imagined nature is an incorrect way of

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had a similar notion, that is, without the idea of an objective mind independent world, one cannot derive the concept of a subjective "I". But Kant drew the opposite conclusion to Vasubandhu, since he held that we must believe in an enduring subject, and thus, also believe in external objects.

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also states that the teachings themselves are an important object of meditative contemplation. This includes the Yogācāra teaching of consciousness-only, the teachings on the twofold emptiness (of self and phenomena), and the schematic analysis of the subject and its objects of consciousness.

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which says "through the observation of it being merely mind, a knowable object is not observed. Through not observing a knowable object, mind is not observed . Through not observing both, the dharmadhātu is observed." Thus, the goal of meditation is a totally unified mind that goes beyond all

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for enlightenment" and Siderits defines it as "just pure seeing without any attempt at conceptualization or interpretation. Now this is also empty, but only of itself as an interpretation. That is, this mode of cognition is devoid of all concepts, and so is empty of being of the nature of the

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Germano, David F.; Waldron, William S. (2006), "A Comparison of Alaya-vijñāna in Yogacara and Dzogchen" (PDF), in Nauriyal, D. K.; Drummond, Michael S.; Lal, Y. B. (eds.), Buddhist Thought and Applied Psychological Research: Transcending the boundaries, Abingdon, Oxon.: Routledge, pp. 36–68,

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and on pure views based on listening and reflecting (viśuddhaṃ śrutamayacintāmayadarśanam). Insight is paired with "objects consisting in images accompanied by reflection" (savikalpaṃ pratibimbaṃ) while tranquility is seen as based on objects consisting in images unaccompanied by reflection

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either, since this would need to be based on a pattern of past experiences which included the absence or presence of the two elements. Thus, this is a type of epistemological argument for idealism which attempts to show there is no good reason to accept the existence of mind-independent

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is also another Tibetan philosopher whose project is aimed as showing the harmony between Yogacara and Madhyamaka, arguing that there is only a very subtle difference between them, being a subtle clinging by Yogacaras to the existence of an "inexpressible, naturally luminous cognition"

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tradition. However, there is disagreement among contemporary Western and traditional Buddhist scholars about the degree to which they were opposed, if at all. The main difference between these schools was related to issues of existence and the nature of emptiness. The Chinese pilgrim

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In the 8th century, Shantarakshita went to Tibet and founded the monastery at Samyé. He was not a direct disciple of Bhavaviveka, but the disciple of one of his disciples. He combined the Madhyamika-Svatantrika and Cittamatra schools, and created a new school of Madhyamika called

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which does not deny the existence of individual beings. Kochumuttom argues that Yogācāra is not idealism since it denies that absolute reality is a consciousness, that individual beings are transformations or illusory appearances of an absolute consciousness. Thus, for Kochumuttom,

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such, in this "progressive" model, the dependent nature is the basis for the imagined nature, but not the basis for the perfected nature. The perfected nature on the other hand is a fundamentally pure true reality (which nevertheless is covered by adventitious defilements). As the

3523:(action) is central to Yogācāra, and the school sought to explain important questions such as how moral actions can have effects on individuals long after that action was done, that is, how karmic causality works across temporal distances. Previous Abhidharma schools like the 4467:). Modern scholars like Florin Delenau have suggested that some yogis in this north Indian Buddhist milieu gradually adopted Mahāyāna ideas, eventually developing into a separate movement (a process which was complete by the 5th century). According to Delenau, the Chinese 3282:

that also exists ultimately. In a similar fashion, Asaṅga states "that of which it is empty does not truly exist; that which is empty truly exists: emptiness makes sense in this way". He also describes emptiness as "the non-existence of the self, and the existence of the

4053:, at this stage the bodhisattva focuses on accumulating wholesome roots (kuśalamūla) and on permeating one's mind with learning (bahuśrutaprabhāvita). This leads to the accumulation of great faith and conviction in the Mahayana and in the principle of consciousness-only. 2621:

According this argument, any object of consciousness, like blue, cannot be differentiated from the conscious awareness of blue since both are always experienced as one thing. Since we never experience blue without the experience of blue, they cannot be differentiated

4199:. Two key practices which are unique to bodhisattvas in this text are the four investigations and the four correct cognitions or "the four kinds of understanding in accordance with true reality". These two sets of four practices and cognitions are also taught in the 3668:, were described in various Mahayana sutras as being incapable of achieving enlightenment, unless in some cases through the aid of a Buddha or Bodhisattva. Nevertheless, the notion was highly criticized by later Mahayanists who supported the universalist doctrine of 3295:

which projects false and illusory subjective minds and their cognitive objects. It is this real flow of conscious transformation (vijñānapariṇāma) which is said to be empty (of duality and conceptuality). Against the radically anti-foundationalist interpretation of

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Yogācārins also criticized certain Madhyamaka accounts of conventional truth, that is, the view which says that conventional truth is merely erroneous cognitive processes (designations, expressions, and linguistic conventions) which project an inherent nature. The

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The four investigations (catasraḥ paryeṣaṇāḥ) and the corresponding four correct cognitions (catvāri yathābhūtaparijñānāni) are a set of original contemplations found in Yogācāra works. These were seen as very important contemplative methods by the authors of the

3582:("overturning the cognitive basis", or "revolution of the basis"), which refers to "overturning the conceptual projections and imaginings which act as the base of our cognitive actions." This event is seen as the transformation of the basic mode of cognition into 2446:. It argues that consciousness-only can provide an account of the various features of experience which are explained by the existence of mind-independent material objects. This is coupled with a principle of ontological parsimony to argue in favor of idealism. 3837:

which initially referred not to a philosophical school, but to groups of meditation specialists whose main focus was Buddhist yoga. Other Yogācāra texts which also discuss meditation and spiritual practice (and show some relationship with the YBh) include the

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concepts and language to directly know the undifferentiated "uniformity of phenomena" (dharmasamatāḥ) and the thing-in-itself, the supreme reality. The elimination of all concepts applies even to the very idea of mind only or "mere-cognizance" itself. As the

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Korea. Both of these competing Yogācāra sub-sects were then imported to Japan where they became the two sub-sects (the northern and southern temple lineages) of the Hossō school. Xuanzang's school later came under criticism from later Chinese masters like

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individual. The seeds are momentary, but they give rise to a perfumed series which eventually culminates in the result including, from seeds of a particular type, the whole ‘inter-subjective’ phenomenal world." Also, Asanga and Vasubandhu write that the

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to the unenlightened ones is mere representation of consciousness". Furthermore, according to Kochumuttom, in Yogācāra "the absolute state is defined simply as emptiness, namely the emptiness of subject-object distinction. Once thus defined as emptiness

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criticized the philosophical theories of the other tradition. While Indian Yogācāras criticized certain interpretations of Madhyamaka (which they term “those who misunderstand emptiness”), they never criticize the founders of Madhyamaka themselves

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The synthesis of Yogācāra and Tathāgatagarbha thought became extremely influential in both East Asia and Tibet. During the sixth and seventh centuries, various forms of competing Yogācāra systems were popular in Chinese Buddhism. The translator

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According to Lusthaus, Xuanzang's travels to India and his translation work was an attempt to return to a more "orthodox" and "authentic" Indian Yogācāra, and thus put to rest the debates and confusions in the Chinese Yogācāra of his time. The

4045:. In this first stage of the path, one attains merit by doing good deeds like giving (dana) and one also accumulates wisdom by listening to the Mahayana teachings many times, contemplating them and meditating on them. One also associates with 6342:

Thinkers from the ancient Indian realist schools, such as the Mimamsa, Vishishtadvaita, Dvaita, Nyaya, Yoga, Samkhya, Sauntrantika, Jain, Vaisesika, and others heavily criticized Yogacara, and composed refutations of the Yogacara position.

3161:) since it is "completely free from any clinging to entirely imagined speculations about its identity or purpose. Because of this, it is conventionally said that it does not exist. However, it is also not entirely without a real existence." 5731:

are also important sources in Yogācāra, even though most do not cover specifically "Yogācāra" doctrines. This is shown by the fact that various Yogācāra commentaries were written on Prajñaparamita sutras, including commentaries by Asanga

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to be the eight consciousness, giving the impression that it represents a totally distinct category. Vasubandhu does not refer to it as the eight, even though his later disciples like Sthiramati and Hsuan Tsang constantly refer to it as

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and that was what is described as being "empty" in their system. For Yogācāra, all conventional existence must be based on something which is real (dravya). Sthiramati argues that we cannot say that everything exists conventionally

3462:. In this model, it is the perfected nature which is the primary element of the three natures schema. Here, the perfected nature is the pure basis of reality, while the other two natures are both impaired by ignorance. As the 2724:(dhatus), i.e. six external sense bases (smells, sounds etc.), six internal bases (sense organs like the eye, ear, etc.), and six consciousnesses "exhaust the full extent of everything in the universe, or more accurately, the 4386:(nirvikalpaṃ pratibimbaṃ). Thus, insight meditation is based on the uninterrupted contemplation of mental images, while calming meditation is simply focusing on "the continuous flow of mind with uninterrupted attention". The 1158:(the doctrine of 'mere representation'), which is also the name given to its major theory of mind which seeks to deconstruct how we perceive the world. There are several interpretations of this main theory: various forms of 2614:

Because is not apprehended without the additional qualification of consciousness, because is apprehended when this is apprehended, consciousness has the appearance of blue. There is no external object by itself. (PV

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According to Mark Siderits, what Vasubandhu means here is that we are only ever aware of mental images or impressions which manifest themselves as external objects, but "there is actually no such thing outside the mind."

3007:) of experience. Jonathan Gold explains that "the three natures are all one reality viewed from three distinct angles. They are the appearance, the process, and the emptiness of that same apparent entity." According to 5948:), a commentary on the Prajñaparamita sutras. It is attributed to Maitreya-Asanga by Tibetan tradition, but it is unknown in Chinese sources. Modern scholars see this as a post-Asanga text. Makransky attributes it to 3484:(TSN 17-20), the three natures are inseparable (abhinna) and as such non-dual. This is a key difference between this model and the pivot model, where the dependent nature is ultimately devoid of the imagined nature. 3344:). For Sthiramati, this view is false because "what would follow is non-existence even conventionally. That is because conventions are not possible without something to depend upon (or, “without taking up something”— 5557:

In Tibetan Buddhism, Yogācāra sources are still widely studied and several are part of the monastic education curriculum in various traditions. Some influential Yogācāra texts in Tibetan Buddhism include: Asanga's

2136:), just in the mind alone, forms/images of all kinds of things/objects like visibles, sounds, smells, tastes, tangibles, houses, forests, land, and mountains, and yet there are no things/objects at all in that . 2328:

is to be understood in this context, and he objects to interpretations which claim that Yogācāra rejects the external world altogether, preferring translations such as "amounting to mind" or "mirroring mind" for

5509:

Today, Yogācāra topics remain important in Tibetan Buddhism and Yogācāra texts are widely studied. There are various debates and discussions among the Tibetan Buddhist schools regarding key Yogācāra ideas, like

4084:, 見道位), at this stage (which lasts for only a few moments), a bodhisattva attains an untainted knowledge (Skt. anāsrava-jñāna, 無漏智) into emptiness, the non-duality of self and other, and consciousness-only. The 9702:

Svatantrika-Yogachara-Madhyamika. His disciple Kamalashila, who wrote The Stages of Meditation upon Madhyamika (uma'i sgom rim), developed his ideas further, and together they were very influential in Tibet.

10425:. Shang Shung Edizioni. Second revised edition. (Translated from the Tibetan, edited and annotated by Adriano Clemente with the help of the author. Translated from Italian into English by Andy Lukianowicz.) 5403:

and it became less influential as the fortunes of other native Chinese schools rose. Nevertheless, Yogācāra studies continued to be important at different times throughout Chinese history, including during

2006:

which has only survived in Tibetan and Chinese translations that differ in syntax and meaning. The passage is depicted as a response by the Buddha to a question which asks "whether the images or replicas

2493:

According to Mark Siderits, after disposing of these objections, Vasubandhu believes he has shown that mere cognizance is just as good at explaining the relevant phenomena of experience as any theory of

1978:

in modern and ancient Yogacara sources. The standard translation of both terms is "consciousness-only" or "mind-only." Several modern researchers object to this translation in favor of alternative like

7044:

Schmithausen, Lambert (2005). On the Problem of the External World in the Ch’eng wei shih lun. Tōkyō: The International Institute for Buddhist Studies. The International Institute for Buddhist Studies.

5796:

the earliest Yogācāra treatise, a massive encyclopedic work on Yogācāra theory and praxis which is a composite work reflecting various stages of historical development (compiled 3rd to 5th century CE).

2485:

hallucinations. Against this claim, Vasubandhu argues that waking life is the same as in a dream, where objects have pragmatic results within the very rules of the dream. He also uses the example of a

1877: 4072:(meditative concentrations). The final stage of this path which is just before the path of seeing is called "the elimination of the ideation of cognizance-only" (vijñaptimātrasaṃjñāvibhāvana). As the 5138:

in India, an antagonistic stance which saw both systems as rival and incompatible views and another inclusive tendency which worked towards harmonizing their views. Some authors like the Madhyamikas

3230:

MN 121) and relies on this sutra in its explanations of emptiness. According to Gadjin Nagao, this sutra affirms that "emptiness includes both being and non-being. both negation and affirmation."

4887:

works as well as commentaries on the works of Vasubandhu. Aside from these, there were also Yogācāra authors writing commentaries on the Prajñaparamita sutras, including the unknown author of the

4847: 3057:, it also refers to the appearance of things in terms of subject-object dualism (literally "grasper" and "grasped"). The conceptualized nature is the world of everyday unenlightened people, i.e. 5624:; 2nd century CE), is a key early Yogācāra sutra which is considered to be the foundational sutra for the Yogācāra tradition. There are two Indian commentaries to this, one by Asanga and one by 2926:

describes the various forms of consciousness as transformations and functions of a being's stream of consciousness. These transformations are threefold according to Kalupahana. The first is the

2667:

Yogācāra gives a detailed explanation of the workings of the mind and the way it constructs the reality we experience. The central Yogācāra theory of mind is that of the eight consciousnesses.

4935:. By the end of the eighth century, the scholastic tradition had mostly become eclipsed by the pramāṇa tradition as well as by a new hybrid school that "combined basic Yogācāra doctrines with 4649:(c. 4th - 5th CE). Little is known of these figures, but traditional accounts (in authors like Xuanzang) state that Asaṅga received Yogācāra teachings from the bodhisattva and future Buddha, 3495:

meanwhile claims that liberation occurs through knowledge of the three natures as they are (in their non-duality). Some scholars, like McNamara, argue that these two models are incompatible,

3304:" (sat) independently of conceptual designation (prajñapti), and that it is this real thing (vāstu) which is said to be empty of duality and yet is a basis for all dualistic conceptions. 3194:"grasped"). This is also an unreal superimposition, since there is really no such separation of inner and outer, but an interconnected causal stream of mentality which is falsely divided up. 4948:

tradition led by Dignāga and Dharmakīrti defined the main epistemological method for Indian Buddhism. Modern scholars see this school as having ushered in an "epistemological turn" for all

3578:

and the four investigations, out of which a revolutionary and radically transformative understanding of the non-duality of self and other is said to arise. This process is referred to as

1487: 14454: 10349: 3157:

perfected. About it nothing can be said or thought, it is just pure immediacy." According to Xuanzang, this nature has the "absence of any existential nature of ultimate meaning" (

14500: 5390:, defended some of the doctrines of the Shelun school of Paramārtha, for which he was criticized by the followers of Kuiji. Wŏnch’ŭk's teachings were influential on the Yogācāra ( 3397:

Yogācārins further held that if all phenomena are equally conventional and unreal in the same way this would lead to laxity in ethics and in following the path, in other words to

3152:

2:4). What this refers to is that empty non-dual experience which has been stripped of the duality of the constructed nature through yogic praxis. According to Williams, this is "

3711:). While this division did not exist in the works of the early Yogācāra philosophers, tendencies similar to these views can be discerned in the works of Yogacara thinkers like 10092: 3672:. This tension is important in East Asian Buddhist history and later East Asian Yogācārins attempted to resolve the dispute by softening their stance on the five categories. 3205:(as a real absence) and so does consciousness (which is that which is empty, the referent of emptiness), while Madhyamaka refuses to endorse such existential statements. The 2934:, self-consciousness or "Self-view, self-confusion, self-esteem and self-love". It is "thinking" about the various perceptions occurring in the stream of consciousness". The 2799:

William S. Waldron sees this "simultaneity of all the modes of cognitive awareness" as the most significant departure of Yogācāra theory from traditional Buddhist models of

14211: 5960: 3416:

also critiqued Yogācāra views in their works for what they saw as an improper reification (samāropa) of mind and for a nihilistic denial of conventional truth. The work of

3106:

for the erroneous partition into supposedly intrinsically existing subjects and objects which marks the conceptualized nature." Jonathan Gold writes that it is "the causal

2728:." The six consciousnesses are also not substantial entities, but a series or stream of events (dharmas), which arise and vanish very rapidly moment by moment. This is the 2539: 4329: 3011:, "all things which can be known can be subsumed under these Three Natures." Since this schema is Yogācāra's systematic explanation of the Buddhist doctrine of emptiness ( 2768:), where they gradually matured until ripe, at which point they manifested as karmic consequences. Because of this, it is also called the "mind which has all the seeds" ( 2598: 5102:

Karl Brunnhölzl notes that this syncretic tendency also existed in Indian Yogācāra scholasticism, but that it only became widespread during the later tantric era (when

6278: 14536: 3448: 4261:), leads to correct cognition resulting from the investigation of such designations. One sees the designations just for what they are, namely as mere designations ( 1987:

Buddhism can be said to be a form of idealism (as supported by Garfield, Hopkins, and others) or whether it is definitely not idealist (Anacker, Lusthaus, Wayman).

1931:

tradition, to develop a novel analysis of conscious experience and a corresponding schema for Mahāyāna spiritual practice. In its analysis, Yogācāra works like the

14201: 7549:

Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 131.

7500:

Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, pp 94-95.

7656: 7558:

Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 93.

2735:

Yogācāra expanded the six vijñāna schema into a new system which with two new categories. The seventh consciousness developed from the early Buddhist concept of

2153:) which states: "cognition experiences itself, and nothing else whatsoever. Even the particular objects of perception, are by nature just consciousness itself." 14541: 14206: 4315:

Yogic practice of observation and non-observation (upalambhānupalambha-prayoga) - Outer objects being unobservable, a mind cognizing them is not observed either

7012:

Yamabe, Nobuyoshi (2004), "Consciousness, Theories of", in Buswell, Jr., Robert E., Macmillan Encyclopedia of Buddhism, USA: Macmillan Reference USA, pp. 177,

5055:(6th century CE) for example, took a more "classical" approach while Ratnamati was attracted to Tathāgatagarbha thought and sought to translate texts like the 4242:), leads to correct cognition resulting from the investigation of things. One sees things just for what they are, namely a mere presence or a thing-in-itself ( 2922:

Yogācāra sources do not necessarily describe the eight consciousnesses as absolutely separate or substantial phenomena. For example, Kalupahana notes that the

7509:

Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, p 97.

15673: 9108: 1884: 10455:

ascribed to Bodhisattva Maiteya and commented by Vasubhandu and Sthiramathi, translated from the sanscrit, Academy of Sciences USSR Press, Moscow/Leningrad.

2720:

was seen as the surveyor of the content of the five senses as well as of mental content like thoughts and ideas. Standard Buddhist doctrine held that these

14495: 14515: 14282: 11316: 4011:), to produce a Mahayanist version of "five stages" (pañcāvasthā). In classic Yogācāra, this bodhisattva path is said to last for three incaculable eons ( 2481:(which is here understood as traces or seeds in the mind-stream), show that inter-subjective agreement is possible without positing real external objects. 15324: 3123:

2:25). However, as Xuanzang notes, this nature is also empty in that there is an "absence of an existential nature in conditions that arise and perish" (

14574: 10452: 14586: 14292: 12231: 10706: 9143:

The Chapter on the Mundane Path (Laukikamārga): A Trilingual Edition(Sanskrit, Tibetan, Chinese), Annotated Translation and Introductory Study (2 vol),

7762:

King, Richard, Early Yogācāra and its Relationship with the Madhyamaka School, Philosophy East & West Volume 44, Number 4 October 1994 pp. 659-683.

6626:

The Chapter on the Mundane Path (Laukikamārga): A Trilingual Edition(Sanskrit, Tibetan, Chinese), Annotated Translation and Introductory Study (2 vol),

5949: 4799:

A scholastic and exegetical tradition which refined and elaborated Yogācāra Abhidharma and wrote various commentaries, exemplified by such thinkers as

4305:

Various Yogācāra sources provide a four step process of realization leading to the path of seeing, these four are the four yogic practices (prayogas):

3574:

As the name of the school suggests, meditation practice is central to the Yogācāra tradition. Yogācāra texts prescribe various yogic practices such as

7697:

King, Richard, Early Yogācāra and its Relationship with the Madhyamaka School, Philosophy East & West Volume 44, Number 4 October 1994 PP.659-683.

5808:

traditionally attributed to the bodhisattva Maitreya or Asanga, modern scholars like D'amato place this text (together with the commentary) after the

9652:

Green, Ronald S. (2020). Early Japanese Hosso in Relation to Silla Yogacara in Disputes between Nara's Northern and Southern Temple Traditions.

4373:

As the "school of yoga practitioners", meditative practice is discussed in various Yogācāra sources. The sixth chapter (the Maitreya Chapter) of the

2551:, which was the main theory of matter in the 5th century. The argument is based on the premise that a perception must resemble the perceived object ( 2185:, Saam Trivedi, Nobuyoshi Yamabe, Paul Williams, and Sean Butler argue that Yogācāra is similar to Idealism (and they compare it to the idealisms of 14272: 3110:

of the thing's fabrication, the causal story that brings about the thing's apparent nature." This basis is considered to be an ultimately existing (

2894:

According to Waldron, while there were various similar concepts in other Buddhist Abhidharma schools which sought to explain karmic continuity, the

379: 14510: 6122: 4793: 4785: 909: 7127: 5887: 4723: 3775: 3726:

Although Yogācāras in general do not accept the existence of an external material world, according to Satyākāravāda its appearances or “aspects” (

13671: 12235: 9784:(in Tibetan and English). Sparham, Gareth, trans.; in collaboration with Shotaro Iida (1st. ed.). Albany, NY: State University of New York. 4656:

Modern scholars argue that the various works traditionally attributed to Maitreya are actually by other authors. According to Mario D'amato, the

2750:, this consciousness "takes the substratum consciousness as its object and mistakenly considers the substratum consciousness to be a true Self." 14338: 14277: 9285: 8954: 8936: 8916: 8857: 8765: 8686: 8671: 8656: 8641: 8626: 8611: 8596: 8581: 8005: 7990: 7122: 6585: 4880: 4003:

also contain various descriptions of the main stages of the bodhisattva path. These Yogācāra sources integrate the Mahayana teaching of the ten

386: 14254: 12459: 5925:) by Kambala (c. fifth to sixth century) which attempts to harmonize Madhyamaka and Yogācāra, mostly by assimilating Madhyamaka under Yogācāra. 4519:). However, these theories were not completely new, as they have predecessors in older theories held by previous Buddhist schools, such as the 3608:), in which the general and particular characteristics of things are discerned just as they are. This discernment is considered nonconceptual ( 2518:

defended the view of a single shared external world (bhājanaloka) which was still made of consciousness, while some later Indian thinkers like

14302: 14264: 9215:

On Some Aspects of the Doctrines of the Maitreya (Natha) and Asanga: Being a Course of Five Lectures Delivered at the University of Calcutta \

6023: 4804: 4100:). However, after a certain point one advances effortlessly. This path corresponds to the second to ninth stages of the bodhisattva path. The 2950:

of objects is created. By creating these concepts human beings become "susceptible to grasping after the object" as if it were a real object (

4988:). Vikramaśīla was an important center for late Indian Yogacara scholars, including the great panditas like Jñānaśrīmitra and Ratnākaraśānti. 3507:

is attempting to reconcile them. These differences have also led some scholars (Kapstein and Thomas Wood) to question the attribution of the

2930:

and its seeds, which is the flow or stream of consciousness, without any of the usual projections on top of it. The second transformation is

1331: 1138:", or "one whose practice is yoga", hence the name of the school is literally "the school of the yogins". Yogācāra was also variously termed 8092: 5123: 4653:. However, there are various discrepancies between the Chinese and Tibetan traditions concerning these so called "five works of Maitreya". 3680:

An important debate about the reality of mental appearances within Yogācāra led to its later subdivision into two systems of Alikākāravāda (

14196: 10676: 2498:

that posits external objects. Therefore, he then applies the Indian philosophical principle termed the "Principle of Lightness" (Sanskrit:

14409: 13843: 3287:." Classical Yogācāras like Vasubandhu and Sthiramati also affirm the reality of conscious appearance, i.e. that truly existent stream of 3135:(literally, "fully accomplished", "perfected", "consummated"): This is the true nature of things, the experience of Suchness or Thatness ( 14287: 9163: 5334: 14485: 14419: 10370:. pp. 203–212 published in Yoshinori, Takeuchi; with Van Bragt, Jan; Heisig, James W.; O'Leary, Joseph S.; Swanson, Paul L.(1993). 6322: 2433: 2219: 2070: 13838: 13833: 10784: 8118: 4800: 14384: 10519: 4549:, with its own teachings being placed into the final and definitive teaching (which supersedes those of the Prajñaparamita sutras). 2333:. For Wayman, what this doctrine means is that "the mind has only a report or representation of what the sense organ had sensed." The 52: 15620: 15299: 15289: 14358: 14353: 10541: 7075: 5529:

commentator, wrote a commentary on Śāntarakṣita's synthesis arguing that the ultimate intent of Madhyamaka and Yogācāra is the same.

14480: 14424: 6751:(Published in Reflecting Mirrors: Perspectives on Huayan Buddhism. Imre Hamar, ed., Harrassowitz Verlag, 2007, p. 281-295.) Source: 6077: 5893: 4728: 3596:)". When this knowledge arises, the eight consciousnesses come to an end and are replaced by direct knowings. According to Lusthaus: 3431: 10487: 3008: 2747: 8554: 3034:

The unreal fabrication. How does it appear? As a dual self. What is its nonexistence? That by which the nondual reality is there.

14641: 14138: 13051: 12503: 10252: 10214: 8211: 7126:, p. 162. 2010, Lectures Series (Oxford Centre for Buddhist Studies). Vasubandhu: cittaṃ mano vijñānaṃ vijñaptiś ceti paryāyaḥ ( 15309: 12706: 10686: 7522:, Part I: Text, page 89. Tokyo, International Institute for Buddhist Studies, Studia Philologica Buddhica Monograph Series IVa. 4223:

The four investigations and the corresponding four correct cognitions (which are said to arise out of the investigations) are:

1201:(both c. 4-5th century CE), are considered the classic philosophers and systematizers of this school, along with the figure of 9745: 3102:, or the causal flow of phenomena which is erroneously confused into the conceptualized nature. According to Williams, it is " 15645: 9912: 9719: 9624: 9457: 9436: 9177: 9071: 9044: 8367: 8070: 8047: 8027: 7974: 7951: 7931: 7911: 7890: 7870: 7821: 7233: 7185: 7134:

II.34 (p. 61, l. 20): cittaṃ mano ʼtha vijñānam ekārthaṃ; ‘now, the mind, thinking, and consciousness have the same meaning’.

6563: 5176: 4546: 395: 167: 5975:(499–569) translated many works to Chinese, and also wrote some original treatises and commentaries, possibly including the 3620:), equalizing self and other. When the Warehouse Consciousness finally ceases it is replaced by the Great Mirror Cognition ( 3600:

Overturning the Basis turns the five sense consciousnesses into immediate cognitions that accomplish what needs to be done (

2681:

A key innovation of the Yogācāra school was the doctrine of eight consciousnesses. These "eight bodies of consciousnesses" (

15846: 15605: 15294: 14691: 10869: 10711: 5087:. However, by the eighth century, the Yogācāra-tathāgatagarbha synthesis became the dominant interpretation of Yogācāra in 4582:

milieu), though it has traditionally been attributed in full to the bodhisattva Maitreya or to Asanga. It is influenced by

1870: 902: 5786:

etc). The following is a list in historical order and only includes specifically Yogācāra-Vijñānavāda figures and works:

15198: 13548: 13046: 5185:

as a way to draw out the implicit meaning of Madhyamaka and show it was compatible with Yogācāra. These include Asanga's

2830:

is characterized by "an unconscious (or not fully conscious?) steady perception (or "representation") of the Receptacle (

5537:

Virtually all contemporary schools of Mahāyāna Buddhism are influenced by Yogācāra to some extent. This includes modern

5386:

continued this tradition, writing several important commentaries. However, another student of Xuanzang, the Korean monk

5256: 3592:), i.e., "devoid of interpretive overlay". Roger R. Jackson describes this as a "'fundamental unconstructed awareness' ( 2246:

can be said to be a “conventionalist idealism”, it is to be seen as unique and different from Western forms, especially

15615: 15511: 15188: 12943: 12493: 10588: 9679: 8178:

Who Wrote the Trisvabhāvanirdeśa? Reflections on an Enigmatic Text and Its Place in the History of Buddhist Philosophy.

6000: 5351: 5043: 4505:) which might be as early as the first or second century CE. It includes new theories such as the basis-consciousness ( 4231:), leads to correct cognition resulting from the investigation of names just for what they are, which is "just names" ( 1181:

The movement has been traced to the first centuries of the common era and seems to have developed as some yogis of the

5059:

accordingly. Their disagreement on this issue led to the end of their collaboration as co-translators. The translator

2561:), since they are composites and composites made of parts do not have any causal efficacy (only individual atoms do). 432: 10789: 10379: 10129: 10018: 9846: 8983: 8296: 8273: 8248: 8221: 7845: 7099: 7017: 6694: 6607: 6229: 1637: 13036: 10445: 8442:"Limiting the Scope of the Neither-One-Nor-Many Argument: The Nirākāravādin's Defense of Consciousness and Pleasure" 6914:

Kapstein, Matthew T. (July 2014). "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects".

5472:

also rely on the Madhyamaka and Yogācāra-Tathāgatagarbha systems in their presentation of the ultimate view (termed

5179:). Thus, Yogācāra thinkers affirmed the importance Nāgārjuna's work and some even wrote commentaries on Nāgārjuna's 3300:, the classic Yogācāra position is that there is something (the dependent nature which is mere-consciousness) that " 2449:

Vasubandhu mentions three key features of experience which are supposed to be explained by matter and refutes them:

15707: 15595: 15334: 12721: 12466: 9300:

A Study on the Ratnagotravibhāga (Uttaratantra) Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism

5469: 5420: 4902:

The doctrines of the exegetical tradition sometimes came under attack by other Buddhists, especially the notion of

751: 10094:

Doctrinal Connection Between Panjiao Schemata and Human Capacity for Enlightenment in Jizang's and Kuiji's Thought

5405: 5315:

Translations of Indian Yogācāra texts were first introduced to China in the early 5th century CE. Among these was

4318:

Yogic practice of double non-observation (nopalambhopalambha-prayoga) - Not observing both, nonduality is observed

2411:). Thus, for Lusthaus, the orientation of the Yogācāra school is largely consistent with the thinking of the Pāli 1707: 211: 15713: 15700: 14791: 13113: 13103: 10932: 9877:

Torella, Raffaele. "The Pratyabhijñā and the logical-epistemological school of Buddhism" in Goudriaan ed. (1992)

5828:

Yogācāra thought, traditionally attributed to the bodhisattva Maitreya who is said to have revealed it to Asanga.

5437:, though it receives different emphasis in each of these. Yogācāra thought is an integral part of the history of 5118:. Kashmir also became an important center for this tradition, as can be seen in the works of Kashmiri Yogacarins 2053: 895: 10412:

A buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin

10303: 8238: 6346:

Sankara, founder of the Advaita school, which holds a form of idealism, also was harshly critical of Yogacara.

4748:

Thus, the three main branches of the Yogācāra movement which developed during the so called middle period are:

3927: 3660:

Beings whose innate seeds were incapable of achieving enlightenment ever because they lacked any wholesome seeds

3332:) or nominally (prajñaptisat) and that nothing truly exists in an ultimate fashion (which would entail a global 3262:

While Madhyamaka generally states that asserting the ultimate existence or non-existence of anything (including

315: 15795: 15719: 15359: 13378: 13214: 13058: 12711: 12513: 12404: 12349: 10922: 9789: 8343: 5800: 5630: 3870:

The YBh discusses various topics relevant to the bodhisattva practice, including: the eight different forms of

3853: 3454: 1018: 6994:

translated from the Tibetan edition with a commentary, Asian Philosophy, Volume 7, 1997, Issue 2, pp. 133-154.

5640:) also contains numerous teachings on mind-only and is very influential for East Asian Buddhism. Vasubandhu's 3892: 2382:. However, it is not a form of metaphysical idealism because Yogācāra rejects the construction of any type of 1119:, as well as philosophical reasoning (hetuvidyā). Yogachara was one of the two most influential traditions of 15759: 15461: 15319: 14736: 13028: 12726: 12409: 10701: 10534: 5605:

A wall painting depicting Xuanzang's travels and his translation work, Xuanzang Memorial Hall, modern Nalanda

2803:

which were "thought to occur solely in conjunction with their respective sense bases and epistemic objects".

2645:

important to get rid of the idea of really existing external objects. According to Siderits, this is because:

2193:), though they note that it is its own unique form and that it might be confusing to categorize it as such. 10056: 5660: 5349:) schools, both of which included Yogācāra and tathāgatagarbha elements. Modern scholars also hold that the 5321: 5259:

has a similar view which holds that the "profound important points and intents" of the two systems are one.

5223:

The harmonizing tendency can be seen in the work of philosophers like Kambala (5-6th century, author of the

5027: 4828: 4278:

The practice which leads to the realization of the true nature of things is based on the elimination of all

2602:), which calls it "the necessity of things only ever being experienced together with experience" (Sanskrit: 340: 127: 15851: 15831: 15746: 15163: 14896: 13650: 12611: 12483: 12454: 12156: 10279:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, 9380:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, 9338:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, 4945: 4753: 2818:). That object is the sentient being's surrounding world, that is to say, the "receptable" or "container" ( 1790: 1374: 1250: 7364:(2018, 31: 117–170) New Taipei: Chung-Hwa Institute of Buddhist Studies. ISSN: 2313-2000 e-ISSN: 2313-2019 5181: 4713: 446: 15826: 15752: 15679: 15667: 14811: 14634: 14131: 12302: 12211: 11681: 11326: 10839: 10734: 10143:

When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra.

5434: 5379:) which drew on many Indian sources and commentaries and became a central work of East Asian Yogācāra. 5012: 3307:

Furthermore, Yogācāra thinkers like Asaṅga and Vasubandhu critiqued those who "adhere to non-existence" (

425: 372: 261: 11846: 2865:

existence depends upon. Yogācāra thought thus holds that being unaware of the processes going on in the

1959:. They form a complex system, and each can be taken as a point of departure for understanding Yogācāra. 15726: 15561: 15526: 15421: 15238: 14731: 13151: 12631: 12107: 11593: 10716: 10549: 9367:

Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun,

9351:

Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun,

7131: 5742: 2716:) and having their own sense objects (sounds etc). Five are based on the five senses, while the sixth ( 2375: 2181:, not only by modern writers, but by its ancient opponents, both Hindu and Buddhist." Scholars such as 1163: 12041: 8266:

Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun

8240:

Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun

7225:

Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun

5664:

also later assumed considerable importance in East Asia, and portions of this text were considered by

4346:(meditative absorptions) are likewise adapted into this new framework. These three are the emptiness ( 4309:

Yogic practice of observation (upalambha-prayoga) - Outer objects are observed to be nothing but mind.

2721: 2265:

was standard until recently, when it began to be challenged by scholars such as Kochumuttom, Anacker,

1820: 1805: 796: 15740: 15506: 15416: 14866: 14841: 14781: 14475: 14161: 14062: 13930: 13041: 12854: 12844: 12716: 11699: 11279: 11040: 11015: 9508:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 9495:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 9482:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 9416:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 8898:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8818:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8805:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8789:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8736:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8723:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8701:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself," 8428:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 8393:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 8380:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka 7261:"For your eyes only: the Problem on Solipsism in Ancient Indian Philosophy", BSHP Annual Lecture 2020 5869: 5563: 4693: 4164: 3863: 3437: 3147: 3141:) discovered in meditation unaffected by conceptualization, causality, or duality. It is defined as " 3118: 3053: 2109: 561: 11065: 10503: 5134:

Yogācāra and Madhyamaka philosophers demonstrated two opposing tendencies throughout the history of

3259:" while Yogācāra "restrict the scope of their antirealism to the external and the conventional". 2845:

into future lives and what descents into the womb to appropriate the fetal material. Therefore, the

15369: 14886: 14557: 13858: 13657: 13347: 13146: 12498: 12312: 12290: 12283: 12186: 11719: 11339: 11155: 11100: 10721: 10527: 10196:

D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”

10179:

D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”

9228:

D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”

8192:

D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”

7358: 5816: 5277: 4279: 4217: 4192: 3952: 3847: 3638:

Beings whose innate seeds gave them the capacity to practice the bodhisattva path and achieve full

3207: 2851: 2379: 2058:, which states "this (or: whatever belongs to this) triple world is nothing but mind (or thought: * 1921: 1914: 17: 7417: 6785: 1672: 102: 15686: 15580: 15304: 15284: 15258: 15173: 14696: 13720: 13083: 13063: 12394: 12374: 12131: 11861: 11105: 10441:

Padmakara Translation of Ju Mipham's commentary on Shantarakshita's root versus on his synthesis.

8096: 7520:Ālayavijñāna: on the origin and the early development of a central concept of Yogācāra philosophy 7399:

Finnigan, Bronwyn (2017). "Buddhist Idealism." In Tyron Goldschmidt & Kenneth Pearce (eds.),

5832: 5522: 5260: 5175:

saw Nāgārjuna's teachings as needing further expansion and explication (since it was part of the

4108:

of niyutas of aeons and consequently attains the transformation of the basis (āśrayaparavṛtti)".

3857: 3814:(here referring to spiritual practice in general) from a Yogācāra perspective and relies in both 3341: 2969:. According to Rahula, all the elements of this theory of consciousness with its three layers of 1810: 1682: 1384: 935:

Yoga Practice, Doctrine of Consciousness, Consciousness-Only Doctrine, Cognizance-Only, Mind-Only

746: 14444: 10474: 10309:

Temasek Working Paper No. 2: 2021. Temasek History Research Centre ISEAS – Yusof Ishak Institute

9126:

The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1,

8752:

A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries,

8519:

A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries,

6646:

The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1,

6467:,treats Tathāgatagarbha-thought as a separate school of Mahayana, providing an excerpt from the 5705: 5494:), which also included elements from Yogācāra, Madhyamaka and Tathāgatagarbha. In contrast, the 4992:

According to Lusthaus, the synthetic Yogācāra-tathāgatagarbha school accepted the definition of

4664:

are part of a second phase of Yogācāra scholarship which took place after the completion of the

4312:

Yogic practice of non-observation (anupalambha-prayoga) - Outer objects are not observed as such

4104:

states that at this stage the yogin "dwells in intense cultivation for hundreds of thousands of

3657:

Beings whose innate seeds had an indeterminate nature, and could potentially be any of the above

3275: 3145:, in the dependent nature, of objects – that is, the objects of the conceptualized nature" (see 2288:(which need not be idealist). However, Delenau points out that Vasubandhu clearly states in his 1956: 1286: 1221:(7th-century). Today, Yogācāra ideas and texts continue to be influential subjects of study for 15785: 15546: 15481: 15314: 14671: 14627: 14124: 14082: 13474: 13093: 12933: 12601: 12571: 12344: 12295: 12136: 12084: 12079: 11841: 11662: 11559: 11311: 11306: 11055: 10464:

The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1

9813: 9011: 5680:(buddha-nature) and thus seems to be part of the tradition which sought to merge Yogācāra with 5516:(reflexive awareness) and the foundational consciousness. Furthermore, the debates between the 5063:

is another example of a hybrid thinker. He promoted the theory of a "stainless consciousness" (

4354: 3491:, the main model of liberation is a radical transformation of the basis (āśrayaparāvṛtti). The 3311:, likely referring to certain Madhyamikas) because they saw them as straying into metaphysical 3288: 3255:

in both senses." Another way to state this key difference is that Madhyamaka defends a "global

3095: 2962: 2737: 1677: 1409: 1389: 11423: 9302:(Rome Oriental Series 33). Rome: Istituto Italiano per il Medio ed Estremo Oriente, pp. 45–52. 8568:

A Study of Mahayanasamgraha III: The Relation of Practical Theories and Philosophical Theories

8537:

A Study of Mahayanasamgraha III: The Relation of Practical Theories and Philosophical Theories

8177: 7796: 7359:"What is Our Shared Sensory World?: Ming Dynasty Debates on Yogacara versus Huayan Doctrines." 6553: 6261: 6210: 5236: 5111: 4267:). Thus, one sees the idea of intrinsic nature to be illusory like a hallucination or a dream. 4140:

discusses the Yogācāra school's specifically Mahāyāna forms of practice which are tailored to

3759: 2989:(the deepest layer of the aggregate of consciousness which retains karmic impressions and the 2689:-consciousnesses (of seeing, hearing, smelling, tasting and bodily sense), mentation (mano or 2510:

is the simpler and "lighter" theory which "posits the least number of unobservable entities."

1983:. The meaning of this term is at the heart of the modern scholarly disagreement about whether 1657: 1336: 721: 347: 15541: 15501: 15426: 15329: 15208: 14831: 14751: 14449: 14317: 14249: 13868: 13484: 13239: 13098: 13068: 12649: 12581: 12414: 12329: 12324: 12248: 12243: 12161: 10691: 8291:

by Vasubandhu. translated by Etienne Lamotte and Leo M. Pruden. Asian Humanities Press: 2001

6007: 5690: 5616: 5487: 5442: 5240: 5232: 5206: 5155: 4834: 4812: 4506: 4496: 3840: 3712: 3348:)." Thus, for Sthiramati, consciousness (vijñana) "since it is dependently arisen, exists as 2782: 2764:(storehouse or repository consciousness), was defined as the storehouse of all karmic seeds ( 2676: 2558: 2495: 2001: 1933: 1632: 1562: 1214: 876: 661: 411: 362: 11714: 6752: 6193: 4965: 3871: 3750:

Davey K. Tomlinson describes the difference (with reference to later Yogacara scholars from

2091:), just like the case of those with cataracts seeing unreal hairs in the moon and the like ( 711: 15693: 15531: 15471: 15364: 15168: 15048: 14701: 14470: 14067: 14050: 13664: 13121: 13088: 13073: 12591: 12488: 12434: 12319: 12258: 12226: 12221: 12206: 12191: 12181: 12146: 12059: 11751: 11674: 10977: 10917: 10666: 10633: 10583: 5875: 5791: 5649: 5593:

were also influenced by Yogacara ideas and responded to their theories in their own works.

5578: 4742:

scholastic school. Another important third movement developed a synthesis of Yogācāra with

4699: 4567: 4554: 3984: 3796: 3588:(knowledge, direct knowing), which is seen as a non-dual knowledge that is non-conceptual ( 3323:

v. 10). They held that there was really something which could be said to "exist", that is,

3252: 3238:

Indian sources indicate that Yogācāra thinkers sometimes debated with the defenders of the

2907: 2807: 2197: 2049: 1996: 1725: 1068: 881: 871: 866: 523: 137: 15099: 14176: 12961: 11576: 11445: 11371: 11247: 10985: 8151:“On the Status of the Trisvabhāvanirdeśa in Contemporary Conceptions of Yogācāra Thought.” 7072: 5033: 4919:

It was perhaps due to this that the logical tradition shifted over time to using the term

4840: 3429:"progressive" model by these Western scholars. The "pivot" model, found in texts like the 3086:) are wrongly imputed and not truly real, "they are like mirages and blossoms in the sky." 2871: 8: 15836: 15466: 15379: 15028: 14856: 14676: 13685: 12928: 12807: 12641: 12616: 12606: 12566: 12543: 12426: 12399: 12359: 12278: 12268: 12196: 12123: 11554: 11411: 11192: 11170: 11122: 10942: 10742: 10598: 10578: 5601: 5538: 5356: 5135: 5088: 4964:

well into the 11th century. One of the most important late figures of this tradition was

4538: 4444: 3329: 3074:, this nature is an "absence of an existential nature by its very defining characteristic 2443: 2334: 2238: 2170: 1902: 1825: 1434: 1429: 1258: 1226: 1167: 1100: 1054: 841: 331: 322: 107: 14531: 10902: 10829: 9952: 9547: 9394:

Kano, Kazuo. "Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir."

6738:

Peter Harvey, "An Introduction to Buddhism." Cambridge University Press, 1993, page 106.

5708:

no. 1830). Another lesser known sutra which was important in East Asian Yogācāra is the

5005: 4908: 4004: 3815: 3216: 3112: 2093:

vijñaptimātram evaitad asad arthāvabhāsanāt yathā taimirikasyāsat keśa candrādi darśanam

256: 147: 15816: 15766: 15733: 15536: 15516: 15491: 15486: 15431: 15150: 14771: 14741: 14166: 13757: 13629: 13526: 13420: 13207: 12991: 12896: 12738: 12701: 12696: 12626: 12576: 12523: 12518: 12389: 12384: 12379: 12369: 12354: 12339: 12334: 12273: 12253: 12216: 12141: 11946: 11647: 11571: 11449: 11391: 11232: 11132: 11060: 11035: 10681: 10611: 6931: 6827: 6534: 6163:

Jñānacandra (eighth century) - Yogacaryābhāvanātātparyārthanirdeśa, a meditation manual

5697:

All these five sutras are listed by Kuiji as key sutras for the Yogācāra school in his

5546: 5067:

a pure wisdom within all beings, i.e. the tathāgatagarbha), which is revealed once the

4981: 4957: 4895:

Arya Vimuktisena (6th century) who commented on the AA, and Daṃṣṭrāsena (author of the

4263: 4065: 3919: 2990: 2842: 2470: 1482: 1464: 1459: 1399: 1306: 861: 826: 488: 418: 14962: 14601: 12790: 10141:

Brunnhölzl, Karl (2014). "The Meditative Tradition of the Uttaratantra and Shentong".

9258:

Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 1989, p. 103.

6179: 5665: 4789: 4530: 4416: 3762:(ca. 970–1045); on the other, the Sākāravāda, articulated by his colleague and critic 15841: 15821: 15451: 15411: 15396: 15124: 15053: 15033: 14917: 14801: 14072: 13978: 13706: 13511: 13331: 13169: 13131: 12827: 12812: 12775: 12760: 12533: 12449: 12364: 12201: 12166: 12151: 11878: 11868: 11549: 11396: 11381: 11252: 11175: 11095: 11030: 10962: 10849: 10606: 10386: 10375: 10125: 10014: 9908: 9842: 9785: 9715: 9620: 9453: 9432: 9173: 9067: 9063:

The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought

9040: 8979: 8461: 8363: 8339: 8292: 8269: 8244: 8217: 8112: 8066: 8043: 8023: 7970: 7947: 7927: 7907: 7886: 7866: 7841: 7817: 7229: 7181: 7095: 7013: 6935: 6831: 6690: 6603: 6559: 6223: 6107: 5940: 5517: 5481: 5428: 4949: 4879:

These branches of Yogācāra thought were not mutually exclusive however, for example,

4684: 4678: 4378: 3948: 3691:, True Aspectarians, also known as Sākāravāda). They are also termed "Aspectarians" ( 3681: 3520: 2573: 2466: 2403:) that lead to clinging concepts and theories, which are just cognitive projections ( 2302: 2250: 2174: 2031:

The text goes on to affirm that the same is true for objects of ordinary perception.

1860: 1780: 1419: 1080: 980: 851: 836: 831: 814: 493: 404: 354: 34: 14871: 14234: 12113: 10907: 10807: 10506:(subtitle) "An early interpretation of Yogaacaara thought in China", Ming-Wood Liu, 10448:, Journal of the International Association of Buddhist Studies 2(1), pp. 44–64. 7130:

3.3); ‘mind, thinking, consciousness, and representation are synonymous terms’. Cf.

6472: 4708: 4583: 4537:. Philosophically speaking, Richard King notes that Sautrāntikas defended a kind of 4476: 3827: 3634:

state of enlightenment and no other. Thus, beings were placed into five categories:

1291: 1202: 231: 15625: 15566: 15268: 15253: 15248: 15223: 15183: 15158: 15038: 15008: 14876: 14846: 14826: 14686: 14505: 14490: 14027: 13965: 13713: 13678: 13591: 13452: 13415: 13361: 12817: 12770: 12765: 12621: 12586: 12561: 12556: 12307: 12263: 12176: 11851: 11507: 11500: 11284: 11274: 11160: 10824: 10696: 10398: 10111:

BDK English Tripitaka, Numata Center for Buddhist Translation & Research, 2006.

9749: 9641:

An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism.

9590:

An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism.

9534:

Philosophy of Mind in Sixth-Century China: Paramartha's Evolution of Consciousness.

9521:

Philosophy of Mind in Sixth-Century China: Paramartha's Evolution of Consciousness.

8453: 6923: 6819: 6378: 6071: 5846: 5758: 5636: 5625: 5550: 5512: 5464:

teachings draw on both Madhyamaka and Yogācāra-Tathāgatagarbha thought. Similarly,

5438: 5371: 5291: 5228: 4616: 4579: 4566:. However, in its current form it is a "conglomeration of heterogenous materials" ( 4377:

focuses entirely on meditation. It extensively discusses the meditative aspects of

4270:

The investigation of verbal designations expressing individuation and differences (

4034: 3991: 3737: 3398: 3353: 3225: 3070: 2515: 2503: 2277: 2266: 1785: 1627: 1517: 1444: 1222: 1170:. Aside from this, Yogācāra also developed an elaborate analysis of consciousness ( 1032: 954: 846: 819: 686: 503: 483: 307: 271: 13264: 11896: 10493: 9779: 8585:, 2010, pp. 97-107, 119-125. Lectures Series (Oxford Centre for Buddhist Studies). 6235: 5968:(commentary) defend the view of consciousness-only using epistemological arguments 5526: 5502:

schools generally see Yogācāra as a lesser view than the Madhyamaka philosophy of

5107: 4469: 4007:(bhūmis) with the earlier Abhidharma outline of the path called the "five paths" ( 3794:

A key early source for the yogic practices of Indian Yogācāra is the encyclopedic

3763: 3542:

For Yogācāra, the seemingly external or dualistic world is merely a "by-product" (

2349:

means "mere representation of consciousness," a view which states "that the world

2169:

According to Bruce Cameron Hall, the interpretation of this doctrine as a form of

1647: 1311: 551: 15630: 15441: 15391: 15119: 15063: 15023: 14983: 14861: 14766: 14322: 14307: 14017: 13983: 13479: 13269: 13181: 13126: 13078: 13006: 12876: 12674: 12654: 12596: 12508: 12171: 12069: 11916: 11652: 11635: 11620: 11598: 11150: 11020: 10854: 10834: 9213: 9167: 9109:‘The Yogācārabhūmi Corpus: Sources, Editions, Translations, and Reference Works’. 9061: 9034: 7223: 7079: 6057: 6041: 5724: 5723:

There are also various Indian, Chinese and Tibetan commentaries to these various

5446: 4998:(the buddha-womb, buddha-source, or "buddha-within") as "permanent, pleasurable, 4816: 4382: 4288: 4042: 3898: 3823: 3575: 3333: 3248: 2190: 2182: 2144: 1849: 1830: 1815: 1755: 1662: 1379: 1006: 791: 726: 566: 284: 266: 251: 142: 122: 14414: 11926: 11080: 11070: 6308: 5720:), teaches that the pure land is not a physical place, but a symbol for wisdom. 4348: 3554: 3263: 3171: 3017:), each of the three natures are also explained as having a lack of own-nature ( 3013: 2795:

the six types of manifest awareness, all of which occur simultaneously with the

2704:). Traditional Buddhist descriptions of consciousness taught just the first six 2569: 1552: 1414: 1281: 586: 15640: 15590: 15218: 15129: 15058: 15043: 15013: 14988: 14942: 14927: 14922: 14821: 14761: 14746: 14726: 14716: 14711: 14681: 14022: 14010: 14000: 13995: 13988: 13699: 13491: 13398: 13136: 12839: 12689: 12471: 12051: 12031: 11951: 11640: 11630: 11564: 11401: 10887: 10750: 10351:

Addenda and Corrigenda to The Theory of Karman in the Abhidharmasamuccaya, 2012

9685:

Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary

9209: 6549: 5728: 5316: 5247:

would also work to show the compatibility of the alikākāravāda sub-school with

4447:

adepts of the first centuries of the common era which were associated with the

4150: 4012: 3915: 3780: 3645: 2966: 2815: 2455: 1775: 1750: 1735: 1602: 856: 771: 528: 292: 191: 92: 14312: 13541: 10402: 9781:

Ocean of Eloquence: Tsong kha pa's Commentary on the Yogacara Doctrine of Mind

7259: 6927: 6823: 4607: 4520: 4452: 3524: 3058: 2903: 2862: 2391: 1951: 1296: 1186: 15810: 15456: 15114: 15104: 15094: 15084: 15018: 15003: 14998: 14993: 14957: 14952: 14947: 14932: 14891: 14786: 14650: 14606: 14591: 14579: 14171: 14091: 14033: 13878: 13773: 13692: 13643: 13469: 13354: 13340: 13259: 13200: 12906: 12755: 12064: 11966: 11824: 11625: 11603: 11539: 11210: 11005: 11000: 10892: 10561: 10453:

Mathyanta-Vibhanga, "Discourse on Discrimination between Middle and Extremes"

10418: 10240:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

10168:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

9775: 9732:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

9570:

Jorgensen, John; Lusthaus, Dan; Makeham, John; Strange, Mark, trans. (2019),

9313:

Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations

8885:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

8872:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

8844:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

8831:

Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature

8465: 5586: 5326: 5325:

in four fascicles, which would also become important in the early history of

5244: 4994: 4937: 4743: 4574:(hence, later layers quote the sutra directly). Modern scholars consider the 4432: 4184: 3968: 3784: 3244: 3197:

An important difference between the Yogācāra conception of emptiness and the

3186:

and its objects, between what is "external" and "internal", between subject (

2655: 2489:

to show that mental content can have causal efficacy even outside of a dream.

2324:

notes that one's interpretation of Yogācāra will depend on how the qualifier

2209: 2186: 2027:) or not." The Buddha says they are not different, "Because these images are 1800: 1760: 1702: 1687: 1667: 1454: 1178:), as well as an extensive system of Buddhist spiritual practice, i.e. yoga. 1112: 756: 741: 681: 513: 473: 216: 157: 97: 82: 11364: 11354: 10726: 10372:

Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese.

8441: 6248: 4443:

The term "yogācāra" (yoga practitioner) was originally used to refer to the

4246:). One understands that this is apart from all labels and is inexpressible ( 4127:) of the Buddha (a doctrine which was also invented by the Yogācāra school). 3651:

Beings whose innate seeds gave them the capacity to achieve the state of an

3443:

experiencing the dependent, while the perfected nature is the correct way.

2974: 2519: 1652: 1537: 15610: 15556: 14881: 14756: 14706: 14098: 14055: 13636: 13553: 13442: 12996: 12981: 12951: 12901: 12891: 12733: 12528: 12021: 11856: 11734: 11522: 11517: 11344: 11215: 11090: 10551: 10079: 9086:

King, Richard; Vijnaptimatrata and the Abhidharma context of early Yogacara

7833: 7065: 6468: 6393: 6137: 5840: 5503: 5143: 4761: 4495:

One of the earliest texts of the Mahāyāna Yogācāra tradition proper is the

4448: 4396: 4335: 4196: 4089:

point, one is a proper noble (arya) bodhisattva instead of just a beginner.

4046: 4015: 3960: 3751: 3644:

Beings whose innate seeds gave them the capacity to achieve the state of a

3409: 3369: 3345: 3292: 3256: 3137: 2857: 2706: 2474: 2367: 2214: 1925: 1770: 1730: 1567: 1507: 1182: 1171: 781: 766: 606: 14562: 13762: 13447: 13321: 11779: 11764: 11724: 11421: 11085: 10661: 10013:

Foundations of Buddhism, by Rupert Gethin. Oxford University Press: 1998.

9879:

Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux

9841:. Vol. 1 India and China. Bloomington, IN: World Wisdom. p. 52. 8996: 5139: 4976: 4586:

and Sautrāntika traditions, who also had similar texts called by the name

4411:(Middle Way), is one of the two principal philosophical schools of Indian 3936: 3808:

The YBh presents a structured exposition of the Mahāyāna Buddhist path of

3405: 3363:

likewise argues that it is only logical to speak of emptiness if there is

2855:) are the two appropriations which make up the "kindling" or "fuel" (lit. 2284:(which is sometimes seen as a different, more metaphysical position) with 1557: 1093: 596: 392: 360: 328: 305: 15243: 15233: 15203: 15178: 15068: 14937: 14836: 14816: 14806: 14776: 14186: 13956: 13767: 13610: 13531: 13501: 13308: 13295: 13254: 13231: 12966: 12795: 11936: 11921: 11704: 11512: 11440: 11220: 11050: 10952: 10799: 10671: 6383: 5172: 4914: 4781: 4777: 4688:, modern scholars generally see these as the works of different authors. 4562:) also contains very ancient Yogācāra material which is earlier than the 4481: 4436: 4141: 4021:

The five paths or stages are outlined in Yogācāra sources as follows:

3941: 3566:), treats the subject of karma in detail from the Yogācāra perspective. 3548: 3500: 2642: 2589: 2383: 2321: 2270: 2247: 1547: 1532: 1527: 1301: 641: 616: 601: 298: 241: 184: 67: 12956: 11416: 9289:, 2010, pp. 17-20. Lectures Series (Oxford Centre for Buddhist Studies). 8958:, 2010, pp. 94-95. Lectures Series (Oxford Centre for Buddhist Studies). 7787:

Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pp. 53-57, 200.

7092:

Empty words : Buddhist philosophy and cross-cultural interpretation

5769:

Yogācāra authors wrote numerous scholastic and philosophical treatises (

4334:

by the bodhisattva to all meditative practices, including the different

3833:. According to some scholars, this text can be traced to communities of 2553: 1999:, the earliest surviving appearance of this term is in chapter 8 of the 196: 15635: 15436: 15401: 15228: 15109: 15089: 14796: 14721: 14567: 14374: 14259: 14244: 14239: 14077: 13888: 13883: 13848: 13620: 13586: 13457: 13410: 13313: 13303: 12911: 12869: 12745: 12551: 12476: 12090: 12074: 12036: 12016: 11911: 11886: 11794: 11729: 11709: 11455: 11386: 11257: 11140: 11110: 11045: 10995: 10653: 10643: 10616: 10255:, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205. 10217:, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205. 8457: 8430:. Albany, New York: State University of New York Press, 2011, p. 73-74. 6358: 5986: 5972: 5882: 5836: 5765:. This is one of the founding religious myth of Yogācāra scholasticism. 5590: 5582: 5338: 5252: 5248: 5159: 5147: 5115: 5084: 5060: 4856: 4808: 4718: 4704: 4691:

Asaṅga went on to write many of the key Yogācāra treatises such as the

4646: 4629: 4625: 4408: 4120: 4060:加行位), also termed "the stage of the practice of faith and conviction" ( 4038: 4030: 3830: 3716: 3665: 3639: 3539:), either arising from one's own subliminal seeds or from other minds. 3413: 3337: 3297: 3239: 3198: 3179: 2891:‘ceases’ at awakening, becoming transformed into a pure consciousness. 2729: 2623: 2523: 2469:(multiple minds experiencing the same world). Vasubandhu counters that 2205: 1928: 1795: 1692: 1572: 1512: 1449: 1424: 1394: 1321: 1198: 1175: 1124: 1116: 1108: 761: 671: 656: 581: 576: 453: 201: 180: 77: 72: 14297: 14005: 11931: 10927: 10040:

The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism,

9734:, Introduction. Snow Lion Publications, The Nitartha Institute (2009). 8615:, 2010, pp. 119. Lectures Series (Oxford Centre for Buddhist Studies). 8600:, 2010, pp. 107. Lectures Series (Oxford Centre for Buddhist Studies). 7032:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 625.

6904:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 389.

6874:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 598.

6861:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 391.

6848:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 387.

6800:

Tokyo, The International Institute for Buddhist Studies, 2014, p. 597.

5955: 5936:

attributed to Asanga, but this has been questioned by modern scholars.

4773: 4216:. They were considered to lead to awakening, and were linked with the 4206: 3669: 3082:). Because these conceptualized natures and distinct characteristics ( 2883:

which is an ever changing process and therefore not a permanent self.

2732:

doctrine of "momentariness" (kṣaṇavada), which Yogācāra also accepts.

2535: 1542: 1022: 591: 132: 15585: 15446: 15386: 15374: 15263: 14978: 14912: 14851: 13920: 13863: 13822: 13744: 13603: 13598: 13536: 13506: 13405: 12886: 12859: 12026: 11901: 11613: 11529: 11406: 11296: 11269: 11225: 11182: 11145: 10912: 10877: 10844: 10819: 10774: 8690:, 2010, p. 114. Lectures Series (Oxford Centre for Buddhist Studies). 8675:, 2010, p. 122. Lectures Series (Oxford Centre for Buddhist Studies). 8660:, 2010, p. 111. Lectures Series (Oxford Centre for Buddhist Studies). 8645:, 2010, p. 111. Lectures Series (Oxford Centre for Buddhist Studies). 8630:, 2010, p. 109. Lectures Series (Oxford Centre for Buddhist Studies). 7651:

Walpola Rahula, quoted in Padmasiri De Silva, Robert Henry Thouless,

7167:, Philosophy East and West, Vol. 46, No. 4 (Oct., 1996), pp. 447-476. 6749:

Wonhyo's Reliance on Huiyuan in his Exposition of the Two Hindrances.

5648:

is often quoted in Yogācāra works and is assumed to also be an early

5480:

school also developed its own synthetic philosophy which they termed

5473: 5330: 5171:), and saw their work as implicitly in agreement with Yogācāra. This 5164: 5103: 5052: 4633: 3687:, False Aspectarians, also known as Nirākāravāda) and Satyākāravāda ( 3301: 3183: 2725: 2627: 2577: 2486: 2390:

theories. Moreover, Western idealism lacks any counterpart to karma,

2358:), it receives a number of synonyms, none of which betray idealism." 2306:

are synonymous. Nevertheless, different alternative translations for

2062:). Why? Because however I imagine things, that is how they appear." 1765: 1497: 1210: 1104: 786: 546: 498: 236: 226: 221: 206: 152: 14379: 12659: 11495: 11349: 11115: 10897: 10766: 10758: 10513: 9860: 9858: 9683: 9574:, New York, NY: Oxford University Press, in Introduction (pp. 1–10). 9510:. Albany, New York: State University of New York Press, 2011, p. 80. 9497:. Albany, New York: State University of New York Press, 2011, p. 81. 9484:. Albany, New York: State University of New York Press, 2011, p. 10. 9418:. Albany, New York: State University of New York Press, 2011, p. 74. 8940:, 2010, p. 92. Lectures Series (Oxford Centre for Buddhist Studies). 8920:, 2010, p. 90. Lectures Series (Oxford Centre for Buddhist Studies). 8861:, 2010, p. 87. Lectures Series (Oxford Centre for Buddhist Studies). 8769:, 2010, p. 78. Lectures Series (Oxford Centre for Buddhist Studies). 8395:. Albany, New York: State University of New York Press, 2011, p. 73. 8150: 8009:, 2010, p. 77. Lectures Series (Oxford Centre for Buddhist Studies). 7994:, 2010, p. 76. Lectures Series (Oxford Centre for Buddhist Studies). 7375:

Mind Only: A Philosophical and Doctrinal Analysis of the Vijñānavāda

7176:

Vasubandhu (author), Stefan Anacker (translator, annotator) (1984).

6266:

Prajñāpāramitopadeśa, Madhyamakālaṃkāropadeśa, Vijñaptimātratāsiddhi

6173:

Sumatiśīla (late eighth century) wrote a commentary on Vasubandhu's

4717:

is his main work which discusses the doctrines of these traditions.

3819: 3534: 3284: 2902:

concept was probably influenced by these theories, particularly the

2412: 1404: 992: 716: 646: 15521: 15476: 15193: 14596: 14404: 14343: 13905: 13784: 13735: 13496: 13286: 13176: 13016: 12971: 12916: 12881: 12785: 12444: 12011: 12006: 11956: 11891: 11809: 11774: 11769: 11430: 11301: 11289: 11200: 10859: 10556: 9155: 8382:. Albany, New York: State University of New York Press, 2011, p. 8. 8213:

An Introduction to Buddhist ethics: Foundations, Values, and Issues

6368: 6363: 6094: 6066: 6015: 5762: 5461: 5387: 5362: 5309: 5287: 5282: 5210: 5168: 4820: 4650: 4534: 4488: 4484: 4456: 4412: 4254: 4253:

The investigation of verbal designations suggesting and portraying

3496: 3417: 3312: 3066: 3003: 2849:

holding on to the body's sense faculties and "profuse imaginings" (

2814:

being a kind of vijñāna, has an object as well (as all vijñāna has

2698: 2387: 2262: 2143:

Another classic statement of the doctrine appears in Dharmakīrti's

2066: 2045: 1984: 1906: 1844: 1745: 1587: 1577: 1502: 1492: 1439: 1356: 1316: 1218: 1190: 1159: 1151: 1120: 940: 706: 631: 556: 508: 458: 246: 42: 14399: 14389: 13464: 13432: 12001: 11991: 11976: 11799: 11669: 10937: 10494:"Early Yogaacaara and Its Relationship with the Madhyamaka School" 5450: 2961:

A similar perspective which emphasizes Yogācāra's continuity with

2132:)...Just as in a dream there appear, even without a thing/object ( 1970:

One of the main features of Yogācāra philosophy is the concept of

1920:). Yogācārins made use of ideas from previous traditions, such as 1642: 1622: 1617: 736: 701: 691: 651: 15572: 15354: 13940: 13915: 13910: 13752: 13425: 12921: 12864: 12849: 11996: 11986: 11961: 11836: 11831: 11789: 11759: 11691: 11657: 11544: 11485: 11480: 11334: 11237: 11075: 11025: 10812: 10638: 10423:

The Precious Vase: Instructions on the Base of Santi Maha Sangha

10170:

pp. 10-11. Snow Lion Publications, The Nitartha Institute (2009).

9939:

Buddhist Thought: A Complete Introduction to the Indian Tradition

9855: 6810:

Trivedi, Saam (November 2005). "Idealism and Yogacara Buddhism".

6388: 6373: 6051: 5857: 5778: 5771: 5553:. Zen was heavily influenced by Yogācāra sources, especially the 5457: 5416: 5295: 5119: 4961: 4953: 4765: 4736: 4464: 4460: 4124: 4069: 3910:) used in meditation, the various types contemplative antidotes ( 3875: 3803: 3788: 3099: 2898:

is the most comprehensive and systematic. Waldron notes that the

2712: 2548: 1910: 1897:

Yogācāra philosophy is primarily meant to aid in the practice of

1697: 1341: 696: 626: 621: 518: 463: 162: 117: 14619: 14181: 11608: 11376: 9691:(1st ed.). Dordogne, France: Khyentse Foundation. p. 8 9269:

Paving the Great Way: Vasubandhu's Unifying Buddhist Philosophy,

4525: 3604:). The sixth consciousness becomes immediate cognitive mastery ( 3529: 3527:

had developed theories of karma based on the notion of "seeds" (

2765: 2564:

In disproving the possibility of external objects, Vasubandhu's

947:

Yogacāra, Vijñānavāda, Vijñaptivāda, Vijñaptimātratā, Cittamātra

15551: 15213: 13805: 13581: 13576: 13563: 13516: 13437: 13388: 13249: 13001: 12986: 12822: 12684: 12664: 12439: 12101: 11981: 11971: 11906: 11534: 11490: 11475: 11465: 11435: 11359: 11242: 11010: 10882: 10626: 10621: 10122:

Buddhahood Embodied: Sources of Controversy in India and Tibet,

9617:

Living Yogacara: An Introduction to Consciousness-Only Buddhism

9159: 9145:

pp. 157-18. Tokyo:International Institute for Buddhist Studies.

8974:. (2nd Ed.) Volume 14; Masaaki, Hattori (Ed.)(1987 & 2005)" 7418:

https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/

7180:

Issue 4 of Religions of Asia series. Motilal Banarsidass Publ.

7030:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6902:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6872:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6859:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6846:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6798:

The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,

6786:

https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/

6685:. (2nd Ed.) Volume 14; Masaaki, Hattori (Ed.)(1987 & 2005)" 6113: 5864: 5477: 5400: 5151: 5092: 4932: 4642: 4381:

from unique perspectives. Success in both of these is based on

3881: 3722:

According to Yaroslav Komarovski the distinction is as follows:

3349: 2394:

or awakening, all of which are central for Yogācāra. Regarding

2104: 1607: 1597: 1582: 1522: 1346: 1266: 1241: 1194: 966: 731: 666: 636: 571: 468: 10516:; articles, bibliographies, and links to other relevant sites. 10387:"Vijnaptimatrata and the Abhidharma context of early Yogacara" 10266:

Buddhahood Embodied: Sources of Controversy in India and Tibet

10204:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024. 10187:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024. 9247:

Buddhahood Embodied: Sources of Controversy in India and Tibet

9236:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024. 8200:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024. 6555:

Buddhahood Embodied: Sources of Controversy in India and Tibet

5369:

and began the work of translating them. Xuanzang composed the

5301: 4455:

traditions in north India (some of their key centers included

2938:

is defiled by this self-interest. The third transformation is

15406: 14348: 13973: 13898: 13893: 13873: 13810: 13521: 13393: 13383: 13276: 13244: 13141: 12976: 12834: 12800: 12780: 12750: 12679: 12096: 11941: 11819: 11814: 11784: 11739: 11586: 11581: 11460: 11165: 10990: 10957: 10947: 10488:

Uncompromising Idealism or the School of Vijñānavāda Buddhism

10242:

p. 9. Snow Lion Publications, The Nitartha Institute (2009).

9015:

in yoga and yogācāra: the revision of a superlative metaphor.

7450: 7438: 7178:

Seven works of Vasubandhu, the Buddhist psychological doctor.

6589:, 2010, Lectures Series (Oxford Centre for Buddhist Studies). 6331:

Précis on Contemplating the Mind and Awakening from the Dream

6084: 5906: 5761:

depiction of Asaṅga receiving teachings from the bodhisattva

5499: 5495: 5465: 5395: 5383: 5305: 4985: 4769: 4597: 4105: 3652: 3584: 3420:(7th century) also contains evidence for this Indian debate. 2690: 2686: 2478: 2232:

be understood to be itself a self-less construction and thus

2069:

sources, the term appears in the first verse of Vasubandhu's

2044:), which is also used as a name for the school that suggests 2040: 1740: 1612: 1592: 1206: 776: 676: 611: 87: 14116: 9977:

Transforming Consciousness: Yogacara Thought in Modern China

9667:

Transforming Consciousness: Yogacara Thought in Modern China

9584: 9582: 9580: 9526: 9132:

Harvard University, Department of South Asian studies, 2013.

9023:, 605–635 (2020). https://doi.org/10.1007/s10781-020-09432-3 7655:

Third revised edition published by NUS Press, 1992 page 66,

7622: 7620: 7595: 7593: 7580: 7578: 7576: 6652:

Harvard University, Department of South Asian studies, 2013.

6116:(617–686) - wrote commentaries on various works such as the 5716:; Taishō vol. 16, no. 680) which along with its commentary ( 5684:

thought. Another sutra which contains similar themes to the

5506:, which is seen as the definitive view in these traditions. 4838:, two treatises attributed to an author named Sāramati: the 4473:

indicate just such a gradual adoption of Mahāyāna elements.

4427: 3001:

Yogācāra works often define three basic modes or "natures" (

15600: 15496: 14394: 13571: 13223: 13011: 11804: 11470: 10967: 7642:

Third revised edition published by NUS Press, 1992 page 66.

7142: 7140: 6968:, Asian Philosophy Volume 15, 2005 - Issue 3 Pages 231-246. 6803: 6722: 6720: 6718: 6716: 6708:

The Scripture on the Explication of the Underlying Meaning.

6628:

p. 162. Tokyo:International Institute for Buddhist Studies.

6602:. (2nd Ed.) Volume 14: p.9897. USA: Macmillan Reference. 4641:

Yogācāra's systematic exposition owes much to the brothers

4570:) which was finally compiled (perhaps by Asanga) after the 3810: 3423: 2415:

and seeks to realign Mahayana with early Buddhist theory.

1898: 1147: 1135: 1088: 10220: 7191: 5329:. Influential 5th century figures include the translators 4183:

outlines several practices of bodhisattvas, including the

3215:

The Yogācāra school also gave special significance to the

2242:) in Yogācāra. Thus according to Gold, while Vasubandhu's 2204:

Similarly, Jonathan Gold writes that the Yogācāra thinker

15269:

Type physicalism (reductive materialism, identity theory)

12669: 11205: 10510:, vol. 35 no. 4, October 1985, pp. 351–375 10500:, vol. 44 no. 4, October 1994, pp. 659–683 10306:

Dharmakirti of Kedah: His, life, work and troubled times.

9633: 9577: 9172:. Numata Center for Buddhist Translation & Research. 7617: 7605: 7590: 7573: 7561: 5754: 5542: 5079:

returns to the use of the theory of seeds instead of the

4968:(fl. c. 9th or 10th century), "the second Dharmakīrti". 4487:

and disciples, a central figure in Yogacara origin myth.

2746:) which is obsessed with notions of "self". According to 2636: 1905:

and thus it also sets forth a systematic analysis of the

1351: 478: 10290:"Śaṅkaranandana" in Silk, Jonathan A (editor in chief). 10132:. — a study of interpretations of the Abhisamayalankara. 9814:"Brief Survey of Self-voidness and Other-voidness Views" 9324:"Śaṅkaranandana" in Silk, Jonathan A (editor in chief). 7486:

Being as Consciousness: Yogācāra Philosophy of Buddhism,

7291:

Being as Consciousness: Yogācāra Philosophy of Buddhism,

7203: 7137: 6953:

The Meaning of Vijnapti in Vasubandhu's Concept of Mind,

6713: 4721:

also went on to write important Yogācāra works like the

4154:) which realizes of the inexpressible Ultimate Reality ( 4119:, 無學位) in other sources. This is equivalent to complete 4077:

subject (ālambaka) are completely identical (samasama)."

3487:

Another difference between these sources is that in the

2052:

writes that the first appearance of this term is in the

13192: 10002:

Being as Consciousness: Yogācāra Philosophy of Buddhism

9036:

Hermeneutics and Tradition in the Saṃdhinirmocana-sūtra

8966: 8964: 7708:

On There Only Being the Virtual Nature of Consciousness

6741: 5095:

would thus criticize Xuanzang for failing to teach the

3699:). The core issue is whether appearances or “aspects” ( 2985:(mental function, thinking, reasoning, conception) and 2626:. Furthermore, we cannot differentiate them through an 10466:

Harvard University, Department of South Asian studies.

9928:

p. 18. American Theological Library Association, 1991.

7188:. Source: (accessed: Wednesday April 21, 2010), p.159 7047: 5644:

is an important commentary to this. Another text, the

3446:

The "progressive model" meanwhile can be found in the

2879:

is also individual, so that each person has their own

2177:

has been "the most common "outside" interpretation of

1044: 1037: 15674:

Association for the Scientific Study of Consciousness

8180:

Journal of Indian Philosophy, 2017. ⟨halshs-02503277⟩

8082: 8080: 8078: 7797:

Cula-suññata Sutta: The Lesser Discourse on Emptiness

4971: 4826:

The Yogācāra-tathāgatagarbha synthesis, found in the

2337:

interpretation is also supported by Stefan Anacker.

9286: