2503:
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
3765:
3755:(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.
4053:). 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
2388:
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 (
3383:'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).
4085: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" (
5591:
4606:
4466:
2190:
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.
3613:) 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.
42:
4597:
3522:) 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 (
3541:("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
5232:(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
4966:
15771:
13155:
13166:
1834:
10564:
10551:
5272:
10541:
5406:
3390:. 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).
1231:
15781:
1256:
5291:
3371:) 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
4417:
3375:, 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.
1845:
2546:) 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
6406:
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?"
5354:(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
3116:). 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."
3236:(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
4384:
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 (
3171:." 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
9752:
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.
5744:
3040:(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
2639:
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'.
2201:), 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' (
3719:) 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 (
8406:
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
4263:), 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.
4530:, 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
6405:
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,
4322:
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
2638:
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
2412:
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.
3464:
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,
2875:
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
2502:
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
2387:
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
2189:
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
4285:
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".
4077:
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
3022:
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?
2473:
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
9751:
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
4730:
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
4383:
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
2442:
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
4065:
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
3455:
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
3622:
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
3200:
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
3417:
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
5509:
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
3431:
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
2647:
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.
4379:
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.
4315:
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
3145:
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
9702:
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,
4374:
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
2619:
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
5252:
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"
3231:
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
9690:
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
2333:
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,
3456:
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
3512:(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
4456:). 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
3271:
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
4042:, 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.
2610:
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
4188:. 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
3657:, 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
3284:
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
3378:
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
4200:
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
3571:("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
2435:. 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.
3826:
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
4316:
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
5387:
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
2876:
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
2342:
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
5151:
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
5039:
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
5063:
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
4034:. 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
6331:
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.
3150:) 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."
5720:
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
6427:
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
3316:
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
3451:. 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
2713:(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
4375:(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
1147:(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
2603:
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
2088:
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."
2996:) 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
5937:), 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
3473:(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.
3333:). 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”—
5546:
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
2125:), 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 .
2317:
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
5498:
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
4073:, 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
9691:
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.
10414:. 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.)
5392:
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
1995:
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
2482:
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
1967:
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
7033:
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.
5785:
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).
2474:
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
1866:
4061:(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
5127:
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
3219:
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."
4876:
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
4836:
3046:, 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.
5613:; 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
2915:
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
2656:
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.
4924:. 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
4638:(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,
3484:
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,
3293:" (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.
3183:"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.
4937:
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
3567:
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
1476:
14443:
10338:
3146:
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" (
14489:
5379:, 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 (
3386:
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
3141:
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 "
3700:). 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
10081:
3661:. 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.
3194:(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
2923:, 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
2788:
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
14200:
5949:
3405:
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
3095:
for the erroneous partition into supposedly intrinsically existing subjects and objects which marks the conceptualized nature." Jonathan Gold writes that it is "the causal
2717:." 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
2528:
4318:
3000:, "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 (
2757:), 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" (
2587:
5091:
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
6267:
14525:
3437:
4250:), leads to correct cognition resulting from the investigation of such designations. One sees the designations just for what they are, namely as mere designations (
1976:
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).
1920:
tradition, to develop a novel analysis of conscious experience and a corresponding schema for Mahāyāna spiritual practice. In its analysis, Yogācāra works like the
14190:
7538:
Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 131.
7489:
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.
7645:
7547:
Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 93.
2724:
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
2142:) which states: "cognition experiences itself, and nothing else whatsoever. Even the particular objects of perception, are by nature just consciousness itself."
14530:
14195:
4304:
Yogic practice of observation and non-observation (upalambhānupalambha-prayoga) - Outer objects being unobservable, a mind cognizing them is not observed either
7001:
Yamabe, Nobuyoshi (2004), "Consciousness, Theories of", in Buswell, Jr., Robert E., Macmillan Encyclopedia of Buddhism, USA: Macmillan Reference USA, pp. 177,
5044:(6th century CE) for example, took a more "classical" approach while Ratnamati was attracted to Tathāgatagarbha thought and sought to translate texts like the
4231:), 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 (
2911:
Yogācāra sources do not necessarily describe the eight consciousnesses as absolutely separate or substantial phenomena. For example, Kalupahana notes that the
7498:
Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, p 97.
15662:
9097:
1873:
10444:
ascribed to Bodhisattva Maiteya and commented by Vasubhandu and Sthiramathi, translated from the sanscrit, Academy of Sciences USSR Press, Moscow/Leningrad.
2709:
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
14484:
14504:
14271:
11305:
4000:), to produce a Mahayanist version of "five stages" (pañcāvasthā). In classic Yogācāra, this bodhisattva path is said to last for three incaculable eons (
2470:(which is here understood as traces or seeds in the mind-stream), show that inter-subjective agreement is possible without positing real external objects.
15313:
3112:
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" (
14563:
10441:
14575:
14281:
12220:
10695:
9132:
The Chapter on the Mundane Path (Laukikamārga): A Trilingual Edition(Sanskrit, Tibetan, Chinese), Annotated Translation and Introductory Study (2 vol),
7751:
King, Richard, Early Yogācāra and its Relationship with the Madhyamaka School, Philosophy East & West Volume 44, Number 4 October 1994 pp. 659-683.
6615:
The Chapter on the Mundane Path (Laukikamārga): A Trilingual Edition(Sanskrit, Tibetan, Chinese), Annotated Translation and Introductory Study (2 vol),
5938:
4788:
A scholastic and exegetical tradition which refined and elaborated Yogācāra Abhidharma and wrote various commentaries, exemplified by such thinkers as
4294:
Various Yogācāra sources provide a four step process of realization leading to the path of seeing, these four are the four yogic practices (prayogas):
3563:
As the name of the school suggests, meditation practice is central to the Yogācāra tradition. Yogācāra texts prescribe various yogic practices such as
7686:
King, Richard, Early Yogācāra and its Relationship with the Madhyamaka School, Philosophy East & West Volume 44, Number 4 October 1994 PP.659-683.
5797:
traditionally attributed to the bodhisattva Maitreya or Asanga, modern scholars like D'amato place this text (together with the commentary) after the
9641:
Green, Ronald S. (2020). Early Japanese Hosso in Relation to Silla Yogacara in Disputes between Nara's Northern and Southern Temple Traditions.
4362:
As the "school of yoga practitioners", meditative practice is discussed in various Yogācāra sources. The sixth chapter (the Maitreya Chapter) of the
2540:, 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 (
2174:, Saam Trivedi, Nobuyoshi Yamabe, Paul Williams, and Sean Butler argue that Yogācāra is similar to Idealism (and they compare it to the idealisms of
14261:
3099:
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 (
2883:
According to Waldron, while there were various similar concepts in other Buddhist Abhidharma schools which sought to explain karmic continuity, the
368:
14499:
6111:
4782:
4774:
898:
7116:
5876:
4712:
3764:
3715:
Although Yogācāras in general do not accept the existence of an external material world, according to Satyākāravāda its appearances or “aspects” (
13660:
12224:
9773:(in Tibetan and English). Sparham, Gareth, trans.; in collaboration with Shotaro Iida (1st. ed.). Albany, NY: State University of New York.
4645:
Modern scholars argue that the various works traditionally attributed to Maitreya are actually by other authors. According to Mario D'amato, the
2739:, this consciousness "takes the substratum consciousness as its object and mistakenly considers the substratum consciousness to be a true Self."
14327:
14266:
9274:
8943:
8925:
8905:
8846:
8754:
8675:
8660:
8645:
8630:
8615:
8600:
8585:
8570:
7994:
7979:
7111:
6574:
4869:
3992:
also contain various descriptions of the main stages of the bodhisattva path. These Yogācāra sources integrate the Mahayana teaching of the ten
375:
14243:
12448:
5914:) by Kambala (c. fifth to sixth century) which attempts to harmonize Madhyamaka and Yogācāra, mostly by assimilating Madhyamaka under Yogācāra.
4508:). However, these theories were not completely new, as they have predecessors in older theories held by previous Buddhist schools, such as the
3597:), in which the general and particular characteristics of things are discerned just as they are. This discernment is considered nonconceptual (
2507:
defended the view of a single shared external world (bhājanaloka) which was still made of consciousness, while some later Indian thinkers like
14291:
14253:
9204:
On Some Aspects of the Doctrines of the Maitreya (Natha) and Asanga: Being a Course of Five Lectures Delivered at the University of Calcutta \
6012:
4793:
4089:). However, after a certain point one advances effortlessly. This path corresponds to the second to ninth stages of the bodhisattva path. The
2939:
of objects is created. By creating these concepts human beings become "susceptible to grasping after the object" as if it were a real object (
4977:). Vikramaśīla was an important center for late Indian Yogacara scholars, including the great panditas like Jñānaśrīmitra and Ratnākaraśānti.
3496:
is attempting to reconcile them. These differences have also led some scholars (Kapstein and Thomas Wood) to question the attribution of the
2919:
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
1320:
1127:", or "one whose practice is yoga", hence the name of the school is literally "the school of the yogins". Yogācāra was also variously termed
8081:
5112:
4642:. However, there are various discrepancies between the Chinese and Tibetan traditions concerning these so called "five works of Maitreya".
3669:
An important debate about the reality of mental appearances within Yogācāra led to its later subdivision into two systems of Alikākāravāda (
14185:
10665:
2487:
that posits external objects. Therefore, he then applies the Indian philosophical principle termed the "Principle of Lightness" (Sanskrit:
14398:
13832:
3276:." Classical Yogācāras like Vasubandhu and Sthiramati also affirm the reality of conscious appearance, i.e. that truly existent stream of
3124:(literally, "fully accomplished", "perfected", "consummated"): This is the true nature of things, the experience of Suchness or Thatness (
14276:
9152:
5323:
14474:
14408:
10359:. pp. 203–212 published in Yoshinori, Takeuchi; with Van Bragt, Jan; Heisig, James W.; O'Leary, Joseph S.; Swanson, Paul L.(1993).
6311:
2422:
2208:
2059:
13827:
13822:
10773:
8107:
4789:
14373:
10508:
4538:, with its own teachings being placed into the final and definitive teaching (which supersedes those of the Prajñaparamita sutras).
2322:. For Wayman, what this doctrine means is that "the mind has only a report or representation of what the sense organ had sensed." The
41:
15609:
15288:
15278:
14347:
14342:
10530:
7064:
5518:
commentator, wrote a commentary on Śāntarakṣita's synthesis arguing that the ultimate intent of Madhyamaka and Yogācāra is the same.
14469:
14413:
6740:(Published in Reflecting Mirrors: Perspectives on Huayan Buddhism. Imre Hamar, ed., Harrassowitz Verlag, 2007, p. 281-295.) Source:
6066:
5882:
4717:
3585:)". When this knowledge arises, the eight consciousnesses come to an end and are replaced by direct knowings. According to Lusthaus:
3420:
10476:
2997:
2736:
8543:
3023:
The unreal fabrication. How does it appear? As a dual self. What is its nonexistence? That by which the nondual reality is there.
14630:
14127:
13040:
12492:
10241:
10203:
8200:
7115:, p. 162. 2010, Lectures Series (Oxford Centre for Buddhist Studies). Vasubandhu: cittaṃ mano vijñānaṃ vijñaptiś ceti paryāyaḥ (
15298:
12695:
10675:
7511:, Part I: Text, page 89. Tokyo, International Institute for Buddhist Studies, Studia Philologica Buddhica Monograph Series IVa.
4212:
The four investigations and the corresponding four correct cognitions (which are said to arise out of the investigations) are:
1190:(both c. 4-5th century CE), are considered the classic philosophers and systematizers of this school, along with the figure of
9734:
3091:, or the causal flow of phenomena which is erroneously confused into the conceptualized nature. According to Williams, it is "
15634:
9901:
9708:
9613:
9446:
9425:
9166:
9060:
9033:
8356:
8059:
8036:
8016:
7963:
7940:
7920:
7900:
7879:
7859:
7810:
7222:
7174:
7123:
II.34 (p. 61, l. 20): cittaṃ mano ʼtha vijñānam ekārthaṃ; ‘now, the mind, thinking, and consciousness have the same meaning’.
6552:
5165:
4535:
384:
156:
5964:(499–569) translated many works to Chinese, and also wrote some original treatises and commentaries, possibly including the
3609:), equalizing self and other. When the Warehouse Consciousness finally ceases it is replaced by the Great Mirror Cognition (
3589:
Overturning the Basis turns the five sense consciousnesses into immediate cognitions that accomplish what needs to be done (
2670:
A key innovation of the Yogācāra school was the doctrine of eight consciousnesses. These "eight bodies of consciousnesses" (
15835:
15594:
15283:
14680:
10858:
10700:
5076:. However, by the eighth century, the Yogācāra-tathāgatagarbha synthesis became the dominant interpretation of Yogācāra in
4571:
milieu), though it has traditionally been attributed in full to the bodhisattva Maitreya or to Asanga. It is influenced by
1859:
891:
5775:
etc). The following is a list in historical order and only includes specifically Yogācāra-Vijñānavāda figures and works:
15187:
13537:
13035:
5174:
as a way to draw out the implicit meaning of Madhyamaka and show it was compatible with Yogācāra. These include Asanga's
2819:
is characterized by "an unconscious (or not fully conscious?) steady perception (or "representation") of the Receptacle (
5526:
Virtually all contemporary schools of Mahāyāna Buddhism are influenced by Yogācāra to some extent. This includes modern
5375:
continued this tradition, writing several important commentaries. However, another student of Xuanzang, the Korean monk
5245:
3581:), i.e., "devoid of interpretive overlay". Roger R. Jackson describes this as a "'fundamental unconstructed awareness' (
2235:
can be said to be a “conventionalist idealism”, it is to be seen as unique and different from Western forms, especially
15604:
15500:
15177:
12932:
12482:
10577:
9668:
8167:
Who Wrote the Trisvabhāvanirdeśa? Reflections on an Enigmatic Text and Its Place in the History of Buddhist Philosophy.
5989:
5340:
5032:
4494:) which might be as early as the first or second century CE. It includes new theories such as the basis-consciousness (
4220:), leads to correct cognition resulting from the investigation of names just for what they are, which is "just names" (
1170:
The movement has been traced to the first centuries of the common era and seems to have developed as some yogis of the
5048:
accordingly. Their disagreement on this issue led to the end of their collaboration as co-translators. The translator
2550:), since they are composites and composites made of parts do not have any causal efficacy (only individual atoms do).
421:
10778:
10368:
10118:
10007:
9835:
8972:
8285:
8262:
8237:
8210:
7834:
7088:
7006:
6683:
6596:
6218:
1626:
13025:
10434:
8431:"Limiting the Scope of the Neither-One-Nor-Many Argument: The Nirākāravādin's Defense of Consciousness and Pleasure"
6903:
Kapstein, Matthew T. (July 2014). "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects".
5461:
also rely on the Madhyamaka and Yogācāra-Tathāgatagarbha systems in their presentation of the ultimate view (termed
5168:). Thus, Yogācāra thinkers affirmed the importance Nāgārjuna's work and some even wrote commentaries on Nāgārjuna's
3289:, the classic Yogācāra position is that there is something (the dependent nature which is mere-consciousness) that "
2438:
Vasubandhu mentions three key features of experience which are supposed to be explained by matter and refutes them:
15696:
15584:
15323:
12710:
12455:
9289:
A Study on the Ratnagotravibhāga (Uttaratantra) Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism
5458:
5409:
4891:
The doctrines of the exegetical tradition sometimes came under attack by other Buddhists, especially the notion of
740:
10083:
Doctrinal Connection Between Panjiao Schemata and Human Capacity for Enlightenment in Jizang's and Kuiji's Thought
5394:
5304:
Translations of Indian Yogācāra texts were first introduced to China in the early 5th century CE. Among these was
4307:
Yogic practice of double non-observation (nopalambhopalambha-prayoga) - Not observing both, nonduality is observed
2400:). Thus, for Lusthaus, the orientation of the Yogācāra school is largely consistent with the thinking of the Pāli
1696:
200:
15702:
15689:
14780:
13102:
13092:
10921:
9866:
Torella, Raffaele. "The Pratyabhijñā and the logical-epistemological school of Buddhism" in Goudriaan ed. (1992)
5817:
Yogācāra thought, traditionally attributed to the bodhisattva Maitreya who is said to have revealed it to Asanga.
5426:, though it receives different emphasis in each of these. Yogācāra thought is an integral part of the history of
5107:. Kashmir also became an important center for this tradition, as can be seen in the works of Kashmiri Yogacarins
2042:
884:
10401:
A buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin
10292:
8227:
6335:
Sankara, founder of the Advaita school, which holds a form of idealism, also was harshly critical of Yogacara.
4737:
Thus, the three main branches of the Yogācāra movement which developed during the so called middle period are:
3916:
3649:
Beings whose innate seeds were incapable of achieving enlightenment ever because they lacked any wholesome seeds
3321:) or nominally (prajñaptisat) and that nothing truly exists in an ultimate fashion (which would entail a global
3251:
While Madhyamaka generally states that asserting the ultimate existence or non-existence of anything (including
304:
15784:
15708:
15348:
13367:
13203:
13047:
12700:
12502:
12393:
12338:
10911:
9778:
8332:
5789:
5619:
3859:
The YBh discusses various topics relevant to the bodhisattva practice, including: the eight different forms of
3842:
3443:
1007:
6983:
translated from the Tibetan edition with a commentary, Asian Philosophy, Volume 7, 1997, Issue 2, pp. 133-154.
5629:) also contains numerous teachings on mind-only and is very influential for East Asian Buddhism. Vasubandhu's
3881:
2371:. However, it is not a form of metaphysical idealism because Yogācāra rejects the construction of any type of
1108:, as well as philosophical reasoning (hetuvidyā). Yogachara was one of the two most influential traditions of
15748:
15450:
15308:
14725:
13017:
12715:
12398:
10690:
10523:
5594:
A wall painting depicting Xuanzang's travels and his translation work, Xuanzang Memorial Hall, modern Nalanda
2792:
which were "thought to occur solely in conjunction with their respective sense bases and epistemic objects".
2634:
important to get rid of the idea of really existing external objects. According to Siderits, this is because:
2182:), though they note that it is its own unique form and that it might be confusing to categorize it as such.
10045:
5649:
5338:) schools, both of which included Yogācāra and tathāgatagarbha elements. Modern scholars also hold that the
5310:
5248:
has a similar view which holds that the "profound important points and intents" of the two systems are one.
5212:
The harmonizing tendency can be seen in the work of philosophers like Kambala (5-6th century, author of the
5016:
4817:
4267:
The practice which leads to the realization of the true nature of things is based on the elimination of all
2591:), which calls it "the necessity of things only ever being experienced together with experience" (Sanskrit:
329:
116:
15840:
15820:
15735:
15152:
14885:
13639:
12600:
12472:
12443:
12145:
10268:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,
9369:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,
9327:, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,
4934:
4742:
2807:). That object is the sentient being's surrounding world, that is to say, the "receptable" or "container" (
1779:
1363:
1239:
7353:(2018, 31: 117–170) New Taipei: Chung-Hwa Institute of Buddhist Studies. ISSN: 2313-2000 e-ISSN: 2313-2019
5170:
4702:
435:
15815:
15741:
15668:
15656:
14800:
14623:
14120:
12291:
12200:
11670:
11315:
10828:
10723:
10132:
When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra.
5423:
5368:) which drew on many Indian sources and commentaries and became a central work of East Asian Yogācāra.
5001:
3296:
Furthermore, Yogācāra thinkers like Asaṅga and Vasubandhu critiqued those who "adhere to non-existence" (
414:
361:
250:
11835:
2854:
existence depends upon. Yogācāra thought thus holds that being unaware of the processes going on in the
1948:. They form a complex system, and each can be taken as a point of departure for understanding Yogācāra.
15715:
15550:
15515:
15410:
15227:
14720:
13140:
12620:
12096:
11582:
10705:
10538:
9356:
Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun,
9340:
Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun,
7120:
5731:
2705:) and having their own sense objects (sounds etc). Five are based on the five senses, while the sixth (
2364:
2170:, not only by modern writers, but by its ancient opponents, both Hindu and Buddhist." Scholars such as
1152:
12030:
8255:
Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun
8229:
Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun
7214:
Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun
5653:
also later assumed considerable importance in East Asia, and portions of this text were considered by
4335:(meditative absorptions) are likewise adapted into this new framework. These three are the emptiness (
4298:
Yogic practice of observation (upalambha-prayoga) - Outer objects are observed to be nothing but mind.
2710:
2254:
was standard until recently, when it began to be challenged by scholars such as Kochumuttom, Anacker,
1809:
1794:
785:
15729:
15495:
15405:
14855:
14830:
14770:
14464:
14150:
14051:
13919:
13030:
12843:
12833:
12705:
11688:
11268:
11029:
11004:
9497:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
9484:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
9471:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
9405:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
8887:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8807:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8794:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8778:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8725:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8712:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8690:"Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself,"
8417:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
8382:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
8369:, Visions of Unity: The Golden Paṇḍita Shakya Chokden's New Interpretation of Yogācāra and Madhyamaka
7250:"For your eyes only: the Problem on Solipsism in Ancient Indian Philosophy", BSHP Annual Lecture 2020
5858:
5552:
4682:
4153:
3852:
3426:
3136:
3130:) discovered in meditation unaffected by conceptualization, causality, or duality. It is defined as "
3107:
3042:
2098:
550:
11054:
10492:
5123:
Yogācāra and Madhyamaka philosophers demonstrated two opposing tendencies throughout the history of
3248:" while Yogācāra "restrict the scope of their antirealism to the external and the conventional".
2834:
into future lives and what descents into the womb to appropriate the fetal material. Therefore, the
15358:
14875:
14546:
13847:
13646:
13336:
13135:
12487:
12301:
12279:
12272:
12175:
11708:
11328:
11144:
11089:
10710:
10516:
10185:
D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”
10168:
D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”
9217:
D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”
8181:
D’AMATO, M. “THREE NATURES, THREE STAGES: AN INTERPRETATION OF THE YOGĀCĀRA ‘TRISVABHĀVA’-THEORY.”
7347:
5805:
5266:
4268:
4206:
4181:
3941:
3836:
3627:
Beings whose innate seeds gave them the capacity to practice the bodhisattva path and achieve full
3196:
2840:
2368:
2047:, which states "this (or: whatever belongs to this) triple world is nothing but mind (or thought: *
1910:
1903:
7406:
6774:
1661:
91:
15675:
15569:
15293:
15273:
15247:
15162:
14685:
13709:
13072:
13052:
12383:
12363:
12120:
11850:
11094:
10430:
Padmakara Translation of Ju Mipham's commentary on Shantarakshita's root versus on his synthesis.
8085:
7509:Ālayavijñāna: on the origin and the early development of a central concept of Yogācāra philosophy
7388:
Finnigan, Bronwyn (2017). "Buddhist Idealism." In Tyron Goldschmidt & Kenneth Pearce (eds.),
5821:
5511:
5249:
5164:
saw Nāgārjuna's teachings as needing further expansion and explication (since it was part of the
4097:
of niyutas of aeons and consequently attains the transformation of the basis (āśrayaparavṛtti)".
3846:
3803:(here referring to spiritual practice in general) from a Yogācāra perspective and relies in both
3330:
2958:. According to Rahula, all the elements of this theory of consciousness with its three layers of
1799:
1671:
1373:
924:
Yoga Practice, Doctrine of Consciousness, Consciousness-Only Doctrine, Cognizance-Only, Mind-Only
735:
14433:
10463:
10298:
Temasek Working Paper No. 2: 2021. Temasek History Research Centre ISEAS – Yusof Ishak Institute
9115:
The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1,
8741:
A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries,
8508:
A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries,
6635:
The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1,
6456:,treats Tathāgatagarbha-thought as a separate school of Mahayana, providing an excerpt from the
5694:
5483:), which also included elements from Yogācāra, Madhyamaka and Tathāgatagarbha. In contrast, the
4981:
According to Lusthaus, the synthetic Yogācāra-tathāgatagarbha school accepted the definition of
4653:
are part of a second phase of Yogācāra scholarship which took place after the completion of the
4301:
Yogic practice of non-observation (anupalambha-prayoga) - Outer objects are not observed as such
4093:
states that at this stage the yogin "dwells in intense cultivation for hundreds of thousands of
3646:
Beings whose innate seeds had an indeterminate nature, and could potentially be any of the above
3264:
3134:, in the dependent nature, of objects – that is, the objects of the conceptualized nature" (see
2277:(which need not be idealist). However, Delenau points out that Vasubandhu clearly states in his
1945:
1275:
1210:(7th-century). Today, Yogācāra ideas and texts continue to be influential subjects of study for
15774:
15535:
15470:
15303:
14660:
14616:
14113:
14071:
13463:
13082:
12922:
12590:
12560:
12333:
12284:
12125:
12073:
12068:
11830:
11651:
11548:
11300:
11295:
11044:
10453:
The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet, Volume 1
9802:
9000:
5669:(buddha-nature) and thus seems to be part of the tradition which sought to merge Yogācāra with
5505:(reflexive awareness) and the foundational consciousness. Furthermore, the debates between the
5052:
is another example of a hybrid thinker. He promoted the theory of a "stainless consciousness" (
4343:
3480:, the main model of liberation is a radical transformation of the basis (āśrayaparāvṛtti). The
3300:, likely referring to certain Madhyamikas) because they saw them as straying into metaphysical
3277:
3244:
in both senses." Another way to state this key difference is that Madhyamaka defends a "global
3084:
2951:
2726:
1666:
1398:
1378:
11412:
9291:(Rome Oriental Series 33). Rome: Istituto Italiano per il Medio ed Estremo Oriente, pp. 45–52.
8557:
A Study of Mahayanasamgraha III: The Relation of Practical Theories and Philosophical Theories
8526:
A Study of Mahayanasamgraha III: The Relation of Practical Theories and Philosophical Theories
8166:
7785:
7348:"What is Our Shared Sensory World?: Ming Dynasty Debates on Yogacara versus Huayan Doctrines."
6542:
6250:
6199:
5225:
5100:
4256:). Thus, one sees the idea of intrinsic nature to be illusory like a hallucination or a dream.
4129:
discusses the Yogācāra school's specifically Mahāyāna forms of practice which are tailored to
3748:
2978:(the deepest layer of the aggregate of consciousness which retains karmic impressions and the
2678:-consciousnesses (of seeing, hearing, smelling, tasting and bodily sense), mentation (mano or
2499:
is the simpler and "lighter" theory which "posits the least number of unobservable entities."
1972:. The meaning of this term is at the heart of the modern scholarly disagreement about whether
1646:
1325:
710:
336:
15530:
15490:
15415:
15318:
15197:
14820:
14740:
14438:
14306:
14238:
13857:
13473:
13228:
13087:
13057:
12638:
12570:
12403:
12318:
12313:
12237:
12232:
12150:
10680:
8280:
by Vasubandhu. translated by Etienne Lamotte and Leo M. Pruden. Asian Humanities Press: 2001
5996:
5679:
5605:
5476:
5431:
5229:
5221:
5195:
5144:
4823:
4801:
4495:
4485:
3829:
3701:
3337:)." Thus, for Sthiramati, consciousness (vijñana) "since it is dependently arisen, exists as
2771:
2753:(storehouse or repository consciousness), was defined as the storehouse of all karmic seeds (
2665:
2547:
2484:
1990:
1922:
1621:
1551:
1203:
865:
650:
400:
351:
11703:
6741:
6182:
4954:
3860:
3739:
Davey K. Tomlinson describes the difference (with reference to later Yogacara scholars from
2080:), just like the case of those with cataracts seeing unreal hairs in the moon and the like (
700:
15682:
15520:
15460:
15353:
15157:
15037:
14690:
14459:
14056:
14039:
13653:
13110:
13077:
13062:
12580:
12477:
12423:
12308:
12247:
12215:
12210:
12195:
12180:
12170:
12135:
12048:
11740:
11663:
10966:
10906:
10655:
10622:
10572:
5864:
5780:
5638:
5582:
were also influenced by Yogacara ideas and responded to their theories in their own works.
5567:
4731:
scholastic school. Another important third movement developed a synthesis of Yogācāra with
4688:
4556:
4543:
3973:
3785:
3577:(knowledge, direct knowing), which is seen as a non-dual knowledge that is non-conceptual (
3312:
v. 10). They held that there was really something which could be said to "exist", that is,
3241:
3227:
Indian sources indicate that Yogācāra thinkers sometimes debated with the defenders of the
2896:
2796:
2186:
2038:
1985:
1714:
1057:
870:
860:
855:
512:
126:
15088:
14165:
12950:
11565:
11434:
11360:
11236:
10974:
8140:“On the Status of the Trisvabhāvanirdeśa in Contemporary Conceptions of Yogācāra Thought.”
7061:
5022:
4908:
It was perhaps due to this that the logical tradition shifted over time to using the term
4829:
3418:"progressive" model by these Western scholars. The "pivot" model, found in texts like the
3075:) are wrongly imputed and not truly real, "they are like mirages and blossoms in the sky."
2860:
8:
15825:
15455:
15368:
15017:
14845:
14665:
13674:
12917:
12796:
12630:
12605:
12595:
12555:
12532:
12415:
12388:
12348:
12267:
12257:
12185:
12112:
11543:
11400:
11181:
11159:
11111:
10931:
10731:
10587:
10567:
5590:
5527:
5345:
5124:
5077:
4953:
well into the 11th century. One of the most important late figures of this tradition was
4527:
4433:
3318:
3063:, this nature is an "absence of an existential nature by its very defining characteristic
2432:
2323:
2227:
2159:
1891:
1814:
1423:
1418:
1247:
1215:
1156:
1089:
1043:
830:
320:
311:
96:
14520:
10891:
10818:
9941:
9536:
9383:
Kano, Kazuo. "Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir."
6727:
Peter Harvey, "An Introduction to Buddhism." Cambridge University Press, 1993, page 106.
5697:
no. 1830). Another lesser known sutra which was important in East Asian Yogācāra is the
4994:
4897:
3993:
3804:
3205:
3101:
2082:
vijñaptimātram evaitad asad arthāvabhāsanāt yathā taimirikasyāsat keśa candrādi darśanam
245:
136:
15805:
15755:
15722:
15525:
15505:
15480:
15475:
15420:
15139:
14760:
14730:
14155:
13746:
13618:
13515:
13409:
13196:
12980:
12885:
12727:
12690:
12685:
12615:
12565:
12512:
12507:
12378:
12373:
12368:
12358:
12343:
12328:
12323:
12262:
12242:
12205:
12130:
11935:
11636:
11560:
11438:
11380:
11221:
11121:
11049:
11024:
10670:
10600:
6920:
6816:
6523:
6152:
Jñānacandra (eighth century) - Yogacaryābhāvanātātparyārthanirdeśa, a meditation manual
5686:
All these five sutras are listed by Kuiji as key sutras for the Yogācāra school in his
5535:
5056:
a pure wisdom within all beings, i.e. the tathāgatagarbha), which is revealed once the
4970:
4946:
4884:
Arya Vimuktisena (6th century) who commented on the AA, and Daṃṣṭrāsena (author of the
4252:
4054:
3908:
2979:
2831:
2459:
1471:
1453:
1448:
1388:
1295:
850:
815:
477:
407:
14951:
14590:
12779:
10130:
Brunnhölzl, Karl (2014). "The Meditative Tradition of the Uttaratantra and Shentong".
9247:
Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 1989, p. 103.
6168:
5654:
4778:
4519:
4405:
3751:(ca. 970–1045); on the other, the Sākāravāda, articulated by his colleague and critic
15830:
15810:
15440:
15400:
15385:
15113:
15042:
15022:
14906:
14790:
14061:
13967:
13695:
13500:
13320:
13158:
13120:
12816:
12801:
12764:
12749:
12522:
12438:
12353:
12190:
12155:
12140:
11867:
11857:
11538:
11385:
11370:
11241:
11164:
11084:
11019:
10951:
10838:
10595:
10375:
10364:
10114:
10003:
9897:
9831:
9774:
9704:
9609:
9442:
9421:
9162:
9056:
9052:
The Buddhist Unconscious: The Alaya-vijñana in the Context of Indian Buddhist Thought
9029:
8968:
8450:
8352:
8328:
8281:
8258:
8233:
8206:
8101:
8055:
8032:
8012:
7959:
7936:
7916:
7896:
7875:
7855:
7830:
7806:
7218:
7170:
7084:
7002:
6924:
6820:
6679:
6592:
6548:
6212:
6096:
5929:
5506:
5470:
5417:
4938:
4868:
These branches of Yogācāra thought were not mutually exclusive however, for example,
4673:
4667:
4367:
3937:
3680:, True Aspectarians, also known as Sākāravāda). They are also termed "Aspectarians" (
3670:
3509:
2562:
2455:
2392:) that lead to clinging concepts and theories, which are just cognitive projections (
2291:
2239:
2163:
2020:
The text goes on to affirm that the same is true for objects of ordinary perception.
1849:
1769:
1408:
1069:
969:
840:
825:
820:
803:
482:
393:
343:
23:
14860:
14223:
12102:
10896:
10796:
10495:(subtitle) "An early interpretation of Yogaacaara thought in China", Ming-Wood Liu,
10437:, Journal of the International Association of Buddhist Studies 2(1), pp. 44–64.
7119:
3.3); ‘mind, thinking, consciousness, and representation are synonymous terms’. Cf.
6461:
4697:
4572:
4526:. Philosophically speaking, Richard King notes that Sautrāntikas defended a kind of
4465:
3816:
3623:
state of enlightenment and no other. Thus, beings were placed into five categories:
1280:
1191:
220:
15614:
15555:
15257:
15242:
15237:
15212:
15172:
15147:
15027:
14997:
14865:
14835:
14815:
14675:
14494:
14479:
14016:
13954:
13702:
13667:
13580:
13441:
13404:
13350:
12806:
12759:
12754:
12610:
12575:
12550:
12545:
12296:
12252:
12165:
11840:
11496:
11489:
11273:
11263:
11149:
10813:
10685:
10387:
10100:
BDK English Tripitaka, Numata Center for Buddhist Translation & Research, 2006.
9738:
9630:
An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism.
9579:
An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism.
9523:
Philosophy of Mind in Sixth-Century China: Paramartha's Evolution of Consciousness.
9510:
Philosophy of Mind in Sixth-Century China: Paramartha's Evolution of Consciousness.
8442:
6912:
6808:
6367:
6060:
5835:
5747:
5625:
5614:
5539:
5501:
5453:
teachings draw on both Madhyamaka and Yogācāra-Tathāgatagarbha thought. Similarly,
5427:
5360:
5280:
5217:
4605:
4568:
4555:. However, in its current form it is a "conglomeration of heterogenous materials" (
4366:
focuses entirely on meditation. It extensively discusses the meditative aspects of
4259:
The investigation of verbal designations expressing individuation and differences (
4023:
3980:
3726:
3387:
3342:
3214:
3059:
2504:
2492:
2266:
2255:
1774:
1616:
1506:
1433:
1211:
1159:. Aside from this, Yogācāra also developed an elaborate analysis of consciousness (
1021:
943:
835:
808:
675:
492:
472:
296:
260:
13253:
11885:
10482:
9768:
8574:, 2010, pp. 97-107, 119-125. Lectures Series (Oxford Centre for Buddhist Studies).
6224:
5957:(commentary) defend the view of consciousness-only using epistemological arguments
5515:
5491:
schools generally see Yogācāra as a lesser view than the Madhyamaka philosophy of
5096:
4458:
3996:(bhūmis) with the earlier Abhidharma outline of the path called the "five paths" (
3783:
A key early source for the yogic practices of Indian Yogācāra is the encyclopedic
3752:
3531:
For Yogācāra, the seemingly external or dualistic world is merely a "by-product" (
2338:
means "mere representation of consciousness," a view which states "that the world
2158:
According to Bruce Cameron Hall, the interpretation of this doctrine as a form of
1636:
1300:
540:
15619:
15430:
15380:
15108:
15052:
15012:
14972:
14850:
14755:
14311:
14296:
14006:
13972:
13468:
13258:
13170:
13115:
13067:
12995:
12865:
12663:
12643:
12585:
12497:
12160:
12058:
11905:
11641:
11624:
11609:
11587:
11139:
11009:
10843:
10823:
9202:
9156:
9098:‘The Yogācārabhūmi Corpus: Sources, Editions, Translations, and Reference Works’.
9050:
9023:
7212:
7068:
6046:
6030:
5713:
5712:
There are also various Indian, Chinese and Tibetan commentaries to these various
5435:
4987:(the buddha-womb, buddha-source, or "buddha-within") as "permanent, pleasurable,
4805:
4371:
4277:
4031:
3887:
3812:
3564:
3322:
3237:
2179:
2171:
2133:
1838:
1819:
1804:
1744:
1651:
1368:
995:
780:
715:
555:
273:
255:
240:
131:
111:
14403:
11915:
11069:
11059:
6297:
5709:), teaches that the pure land is not a physical place, but a symbol for wisdom.
4337:
3543:
3252:
3160:
3006:), each of the three natures are also explained as having a lack of own-nature (
3002:
2784:
the six types of manifest awareness, all of which occur simultaneously with the
2693:). Traditional Buddhist descriptions of consciousness taught just the first six
2558:
1541:
1403:
1270:
575:
15629:
15579:
15207:
15118:
15047:
15032:
15002:
14977:
14931:
14916:
14911:
14810:
14750:
14735:
14715:
14705:
14700:
14670:
14011:
13999:
13989:
13984:
13977:
13688:
13480:
13387:
13125:
12828:
12678:
12460:
12040:
12020:
11940:
11629:
11619:
11553:
11390:
10876:
10739:
10340:
Addenda and Corrigenda to The Theory of Karman in the Abhidharmasamuccaya, 2012
9674:
Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary
9198:
6538:
5717:
5305:
5236:
would also work to show the compatibility of the alikākāravāda sub-school with
4436:
adepts of the first centuries of the common era which were associated with the
4139:
4001:
3904:
3769:
3634:
2955:
2804:
2444:
1764:
1739:
1724:
1591:
845:
760:
517:
281:
180:
81:
14301:
13530:
10391:
9770:
Ocean of Eloquence: Tsong kha pa's Commentary on the Yogacara Doctrine of Mind
7248:
6916:
6812:
4596:
4509:
4441:
3513:
3047:
2892:
2851:
2380:
1940:
1285:
1175:
15799:
15445:
15103:
15093:
15083:
15073:
15007:
14992:
14987:
14982:
14946:
14941:
14936:
14921:
14880:
14775:
14639:
14595:
14580:
14568:
14160:
14080:
14022:
13867:
13762:
13681:
13632:
13458:
13343:
13329:
13248:
13189:
12895:
12744:
12053:
11955:
11813:
11614:
11592:
11528:
11199:
10994:
10989:
10881:
10550:
10442:
Mathyanta-Vibhanga, "Discourse on Discrimination between Middle and Extremes"
10407:
10229:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
10157:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
9764:
9721:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
9559:
Jorgensen, John; Lusthaus, Dan; Makeham, John; Strange, Mark, trans. (2019),
9302:
Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations
8874:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
8861:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
8833:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
8820:
Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature
8454:
5575:
5315:
5314:
in four fascicles, which would also become important in the early history of
5233:
4983:
4926:
4732:
4563:(hence, later layers quote the sutra directly). Modern scholars consider the
4421:
4173:
3957:
3773:
3233:
3186:
An important difference between the Yogācāra conception of emptiness and the
3175:
and its objects, between what is "external" and "internal", between subject (
2644:
2478:
to show that mental content can have causal efficacy even outside of a dream.
2313:
notes that one's interpretation of Yogācāra will depend on how the qualifier
2198:
2175:
2016:) or not." The Buddha says they are not different, "Because these images are
1789:
1749:
1691:
1676:
1656:
1443:
1167:), as well as an extensive system of Buddhist spiritual practice, i.e. yoga.
1101:
745:
730:
670:
502:
462:
205:
146:
86:
71:
11353:
11343:
10715:
10361:
Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese.
8430:
6237:
4432:
The term "yogācāra" (yoga practitioner) was originally used to refer to the
4235:). One understands that this is apart from all labels and is inexpressible (
4116:) of the Buddha (a doctrine which was also invented by the Yogācāra school).
3640:
Beings whose innate seeds gave them the capacity to achieve the state of an
3432:
experiencing the dependent, while the perfected nature is the correct way.
2963:
2508:
1641:
1526:
15599:
15545:
14870:
14745:
14695:
14087:
14044:
13625:
13542:
13431:
12985:
12970:
12940:
12890:
12880:
12722:
12517:
12010:
11845:
11723:
11511:
11506:
11333:
11204:
11079:
10540:
10068:
9075:
King, Richard; Vijnaptimatrata and the Abhidharma context of early Yogacara
7822:
7054:
6457:
6382:
6126:
5829:
5492:
5132:
4750:
4484:
One of the earliest texts of the Mahāyāna Yogācāra tradition proper is the
4437:
4385:
4324:
4185:
4078:
point, one is a proper noble (arya) bodhisattva instead of just a beginner.
4035:
4004:
3949:
3740:
3633:
Beings whose innate seeds gave them the capacity to achieve the state of a
3398:
3358:
3334:
3281:
3245:
3126:
2846:
2695:
2463:
2356:
2203:
1914:
1759:
1719:
1556:
1496:
1171:
1160:
770:
755:
595:
14551:
13751:
13436:
13310:
11768:
11753:
11713:
11410:
11074:
10650:
10002:
Foundations of Buddhism, by Rupert Gethin. Oxford University Press: 1998.
9868:
Ritual and Speculation in Early Tantrism: Studies in Honor of Andre Padoux
9830:. Vol. 1 India and China. Bloomington, IN: World Wisdom. p. 52.
8985:
5128:
4965:
4575:
and Sautrāntika traditions, who also had similar texts called by the name
4400:(Middle Way), is one of the two principal philosophical schools of Indian
3925:
3797:
The YBh presents a structured exposition of the Mahāyāna Buddhist path of
3394:
3352:
likewise argues that it is only logical to speak of emptiness if there is
2844:) are the two appropriations which make up the "kindling" or "fuel" (lit.
2273:(which is sometimes seen as a different, more metaphysical position) with
1546:
1082:
585:
381:
349:
317:
294:
15232:
15222:
15192:
15167:
15057:
14926:
14825:
14805:
14795:
14765:
14175:
13945:
13756:
13599:
13520:
13490:
13297:
13284:
13243:
13220:
12955:
12784:
11925:
11910:
11693:
11501:
11429:
11209:
11039:
10941:
10788:
10660:
6372:
5161:
4903:
4770:
4766:
4677:, modern scholars generally see these as the works of different authors.
4551:) also contains very ancient Yogācāra material which is earlier than the
4470:
4425:
4130:
4010:
The five paths or stages are outlined in Yogācāra sources as follows:
3930:
3555:), treats the subject of karma in detail from the Yogācāra perspective.
3537:
3489:
2631:
2578:
2372:
2310:
2259:
2236:
1536:
1521:
1516:
1290:
630:
605:
590:
287:
230:
173:
56:
12945:
11405:
9278:, 2010, pp. 17-20. Lectures Series (Oxford Centre for Buddhist Studies).
8947:, 2010, pp. 94-95. Lectures Series (Oxford Centre for Buddhist Studies).
7776:
Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pp. 53-57, 200.
7081:
Empty words : Buddhist philosophy and cross-cultural interpretation
5758:
Yogācāra authors wrote numerous scholastic and philosophical treatises (
4323:
by the bodhisattva to all meditative practices, including the different
3822:. According to some scholars, this text can be traced to communities of
2542:
1988:, the earliest surviving appearance of this term is in chapter 8 of the
185:
15624:
15425:
15390:
15217:
15098:
15078:
14785:
14710:
14556:
14363:
14248:
14233:
14228:
14066:
13877:
13872:
13837:
13609:
13575:
13446:
13399:
13302:
13292:
12900:
12858:
12734:
12540:
12465:
12079:
12063:
12025:
12005:
11900:
11875:
11783:
11718:
11698:
11444:
11375:
11246:
11129:
11099:
11034:
10984:
10642:
10632:
10605:
10244:, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205.
10206:, LAST MODIFIED: 25 NOVEMBER 2014, DOI: 10.1093/OBO/9780195393521-0205.
8446:
8419:. Albany, New York: State University of New York Press, 2011, p. 73-74.
6347:
5975:
5961:
5871:
5825:
5754:. This is one of the founding religious myth of Yogācāra scholasticism.
5579:
5571:
5327:
5241:
5237:
5148:
5136:
5104:
5073:
5049:
4845:
4797:
4707:
4693:
4680:
Asaṅga went on to write many of the key Yogācāra treatises such as the
4635:
4618:
4614:
4397:
4109:
4049:加行位), also termed "the stage of the practice of faith and conviction" (
4027:
4019:
3819:
3705:
3654:
3628:
3528:), either arising from one's own subliminal seeds or from other minds.
3402:
3326:
3286:
3228:
3187:
3168:
2880:‘ceases’ at awakening, becoming transformed into a pure consciousness.
2718:
2612:
2512:
2458:(multiple minds experiencing the same world). Vasubandhu counters that
2194:
1917:
1784:
1681:
1561:
1501:
1438:
1413:
1383:
1310:
1187:
1164:
1113:
1105:
1097:
750:
660:
645:
570:
565:
442:
190:
169:
66:
61:
14286:
13994:
11920:
10916:
10029:
The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism,
9723:, Introduction. Snow Lion Publications, The Nitartha Institute (2009).
8604:, 2010, pp. 119. Lectures Series (Oxford Centre for Buddhist Studies).
8589:, 2010, pp. 107. Lectures Series (Oxford Centre for Buddhist Studies).
7021:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 625.
6893:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 389.
6863:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 598.
6850:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 391.
6837:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 387.
6789:
Tokyo, The International Institute for Buddhist Studies, 2014, p. 597.
5944:
5925:
attributed to Asanga, but this has been questioned by modern scholars.
4762:
4205:. They were considered to lead to awakening, and were linked with the
4195:
3658:
3071:). Because these conceptualized natures and distinct characteristics (
2872:
which is an ever changing process and therefore not a permanent self.
2721:
doctrine of "momentariness" (kṣaṇavada), which Yogācāra also accepts.
2524:
1531:
1011:
580:
121:
15574:
15435:
15375:
15363:
15252:
14967:
14901:
14840:
13909:
13852:
13811:
13733:
13592:
13587:
13525:
13495:
13394:
12875:
12848:
12015:
11890:
11602:
11518:
11395:
11285:
11258:
11214:
11171:
11134:
10901:
10866:
10833:
10808:
10763:
8679:, 2010, p. 114. Lectures Series (Oxford Centre for Buddhist Studies).
8664:, 2010, p. 122. Lectures Series (Oxford Centre for Buddhist Studies).
8649:, 2010, p. 111. Lectures Series (Oxford Centre for Buddhist Studies).
8634:, 2010, p. 111. Lectures Series (Oxford Centre for Buddhist Studies).
8619:, 2010, p. 109. Lectures Series (Oxford Centre for Buddhist Studies).
7640:
Walpola Rahula, quoted in Padmasiri De Silva, Robert Henry Thouless,
7156:, Philosophy East and West, Vol. 46, No. 4 (Oct., 1996), pp. 447-476.
6738:
Wonhyo's Reliance on Huiyuan in his Exposition of the Two Hindrances.
5637:
is often quoted in Yogācāra works and is assumed to also be an early
5469:
school also developed its own synthetic philosophy which they termed
5462:
5319:
5160:), and saw their work as implicitly in agreement with Yogācāra. This
5153:
5092:
5041:
4622:
3676:, False Aspectarians, also known as Nirākāravāda) and Satyākāravāda (
3290:
3172:
2714:
2616:
2566:
2475:
2379:
theories. Moreover, Western idealism lacks any counterpart to karma,
2347:), it receives a number of synonyms, none of which betray idealism."
2295:
are synonymous. Nevertheless, different alternative translations for
2051:). Why? Because however I imagine things, that is how they appear."
1754:
1486:
1199:
1093:
775:
535:
487:
225:
215:
210:
195:
141:
14368:
12648:
11484:
11338:
11104:
10886:
10755:
10747:
10502:
9849:
9847:
9672:
9563:, New York, NY: Oxford University Press, in Introduction (pp. 1–10).
9499:. Albany, New York: State University of New York Press, 2011, p. 80.
9486:. Albany, New York: State University of New York Press, 2011, p. 81.
9473:. Albany, New York: State University of New York Press, 2011, p. 10.
9407:. Albany, New York: State University of New York Press, 2011, p. 74.
8929:, 2010, p. 92. Lectures Series (Oxford Centre for Buddhist Studies).
8909:, 2010, p. 90. Lectures Series (Oxford Centre for Buddhist Studies).
8850:, 2010, p. 87. Lectures Series (Oxford Centre for Buddhist Studies).
8758:, 2010, p. 78. Lectures Series (Oxford Centre for Buddhist Studies).
8384:. Albany, New York: State University of New York Press, 2011, p. 73.
8139:
7998:, 2010, p. 77. Lectures Series (Oxford Centre for Buddhist Studies).
7983:, 2010, p. 76. Lectures Series (Oxford Centre for Buddhist Studies).
7364:
Mind Only: A Philosophical and Doctrinal Analysis of the Vijñānavāda
7165:
Vasubandhu (author), Stefan Anacker (translator, annotator) (1984).
6255:
Prajñāpāramitopadeśa, Madhyamakālaṃkāropadeśa, Vijñaptimātratāsiddhi
6162:
Sumatiśīla (late eighth century) wrote a commentary on Vasubandhu's
4706:
is his main work which discusses the doctrines of these traditions.
3808:
3523:
3273:
2891:
concept was probably influenced by these theories, particularly the
2401:
1393:
981:
705:
635:
15510:
15465:
15182:
14585:
14393:
14332:
13894:
13773:
13724:
13485:
13275:
13165:
13005:
12960:
12905:
12870:
12774:
12433:
12000:
11995:
11945:
11880:
11798:
11763:
11758:
11419:
11290:
11278:
11189:
10848:
10545:
9144:
8371:. Albany, New York: State University of New York Press, 2011, p. 8.
8202:
An Introduction to Buddhist ethics: Foundations, Values, and Issues
6357:
6352:
6083:
6055:
6004:
5751:
5450:
5376:
5351:
5298:
5276:
5271:
5199:
5157:
4809:
4639:
4523:
4477:
4473:
4445:
4401:
4243:
4242:
The investigation of verbal designations suggesting and portraying
3485:
3406:
3301:
3055:
2992:
2838:
holding on to the body's sense faculties and "profuse imaginings" (
2803:
being a kind of vijñāna, has an object as well (as all vijñāna has
2687:
2376:
2251:
2132:
Another classic statement of the doctrine appears in Dharmakīrti's
2055:
2034:
1973:
1895:
1833:
1734:
1576:
1566:
1491:
1481:
1428:
1345:
1305:
1207:
1179:
1148:
1140:
1109:
929:
695:
620:
545:
497:
447:
235:
31:
14388:
14378:
13453:
13421:
11990:
11980:
11965:
11788:
11658:
10926:
10483:"Early Yogaacaara and Its Relationship with the Madhyamaka School"
5439:
2950:
A similar perspective which emphasizes Yogācāra's continuity with
2121:)...Just as in a dream there appear, even without a thing/object (
1959:
One of the main features of Yogācāra philosophy is the concept of
1909:). Yogācārins made use of ideas from previous traditions, such as
1631:
1611:
1606:
725:
690:
680:
640:
15561:
15343:
13929:
13904:
13899:
13741:
13414:
12910:
12853:
12838:
11985:
11975:
11950:
11825:
11820:
11778:
11748:
11680:
11646:
11533:
11474:
11469:
11323:
11226:
11064:
11014:
10801:
10627:
10412:
The Precious Vase: Instructions on the Base of Santi Maha Sangha
10159:
pp. 10-11. Snow Lion Publications, The Nitartha Institute (2009).
9928:
Buddhist Thought: A Complete Introduction to the Indian Tradition
9844:
6799:
Trivedi, Saam (November 2005). "Idealism and Yogacara Buddhism".
6377:
6362:
6040:
5846:
5767:
5760:
5542:. Zen was heavily influenced by Yogācāra sources, especially the
5446:
5405:
5284:
5108:
4950:
4942:
4754:
4725:
4453:
4449:
4113:
4058:
3899:) used in meditation, the various types contemplative antidotes (
3864:
3792:
3777:
3088:
2887:
is the most comprehensive and systematic. Waldron notes that the
2701:
2537:
1899:
1886:
Yogācāra philosophy is primarily meant to aid in the practice of
1686:
1330:
685:
615:
610:
507:
452:
151:
106:
14608:
14170:
11597:
11365:
9680:(1st ed.). Dordogne, France: Khyentse Foundation. p. 8
9258:
Paving the Great Way: Vasubandhu's Unifying Buddhist Philosophy,
4514:
3593:). The sixth consciousness becomes immediate cognitive mastery (
3518:
3516:
had developed theories of karma based on the notion of "seeds" (
2754:
2553:
In disproving the possibility of external objects, Vasubandhu's
936:
Yogacāra, Vijñānavāda, Vijñaptivāda, Vijñaptimātratā, Cittamātra
15540:
15202:
13794:
13570:
13565:
13552:
13505:
13426:
13377:
13238:
12990:
12975:
12811:
12673:
12653:
12428:
12090:
11970:
11960:
11895:
11523:
11479:
11464:
11454:
11424:
11348:
11231:
10999:
10871:
10615:
10610:
10111:
Buddhahood Embodied: Sources of Controversy in India and Tibet,
9606:
Living Yogacara: An Introduction to Consciousness-Only Buddhism
9148:
9134:
pp. 157-18. Tokyo:International Institute for Buddhist Studies.
8963:. (2nd Ed.) Volume 14; Masaaki, Hattori (Ed.)(1987 & 2005)"
7407:
https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/
7169:
Issue 4 of Religions of Asia series. Motilal Banarsidass Publ.
7019:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6891:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6861:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6848:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6835:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6787:
The Genesis of Yogācāra-Vijñānavāda: Responses and Reflections,
6775:
https://plato.stanford.edu/archives/sum2018/entries/vasubandhu/
6674:. (2nd Ed.) Volume 14; Masaaki, Hattori (Ed.)(1987 & 2005)"
6102:
5853:
5466:
5389:
5140:
5081:
4921:
4631:
4370:
from unique perspectives. Success in both of these is based on
3870:
3711:
According to Yaroslav Komarovski the distinction is as follows:
3338:
2383:
or awakening, all of which are central for Yogācāra. Regarding
2093:
1596:
1586:
1571:
1511:
1335:
1255:
1230:
1183:
955:
720:
655:
625:
560:
457:
10505:; articles, bibliographies, and links to other relevant sites.
10376:"Vijnaptimatrata and the Abhidharma context of early Yogacara"
10255:
Buddhahood Embodied: Sources of Controversy in India and Tibet
10193:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024.
10176:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024.
9236:
Buddhahood Embodied: Sources of Controversy in India and Tibet
9225:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024.
8189:, http://www.jstor.org/stable/23497001. Accessed 16 Feb. 2024.
6544:
Buddhahood Embodied: Sources of Controversy in India and Tibet
5358:
and began the work of translating them. Xuanzang composed the
5290:
4444:
traditions in north India (some of their key centers included
2927:
is defiled by this self-interest. The third transformation is
15395:
14337:
13962:
13887:
13882:
13862:
13799:
13510:
13382:
13372:
13265:
13233:
13130:
12965:
12823:
12789:
12769:
12739:
12668:
12085:
11930:
11808:
11803:
11773:
11728:
11575:
11570:
11449:
11154:
10979:
10946:
10936:
10477:
Uncompromising Idealism or the School of Vijñānavāda Buddhism
10231:
p. 9. Snow Lion Publications, The Nitartha Institute (2009).
9004:
in yoga and yogācāra: the revision of a superlative metaphor.
7439:
7427:
7167:
Seven works of Vasubandhu, the Buddhist psychological doctor.
6578:, 2010, Lectures Series (Oxford Centre for Buddhist Studies).
6320:
Précis on Contemplating the Mind and Awakening from the Dream
6073:
5895:
5750:
depiction of Asaṅga receiving teachings from the bodhisattva
5488:
5484:
5454:
5384:
5372:
5294:
4974:
4758:
4586:
4094:
3641:
3573:
3409:(7th century) also contains evidence for this Indian debate.
2679:
2675:
2467:
2221:
be understood to be itself a self-less construction and thus
2058:
sources, the term appears in the first verse of Vasubandhu's
2033:), which is also used as a name for the school that suggests
2029:
1729:
1601:
1581:
1195:
765:
665:
600:
76:
14105:
9966:
Transforming Consciousness: Yogacara Thought in Modern China
9656:
Transforming Consciousness: Yogacara Thought in Modern China
9573:
9571:
9569:
9515:
9121:
Harvard University, Department of South Asian studies, 2013.
9012:, 605–635 (2020). https://doi.org/10.1007/s10781-020-09432-3
7644:
Third revised edition published by NUS Press, 1992 page 66,
7611:
7609:
7584:
7582:
7569:
7567:
7565:
6641:
Harvard University, Department of South Asian studies, 2013.
6105:(617–686) - wrote commentaries on various works such as the
5705:; Taishō vol. 16, no. 680) which along with its commentary (
5673:
thought. Another sutra which contains similar themes to the
5495:, which is seen as the definitive view in these traditions.
4827:, two treatises attributed to an author named Sāramati: the
4462:
indicate just such a gradual adoption of Mahāyāna elements.
4416:
2990:
Yogācāra works often define three basic modes or "natures" (
15589:
15485:
14383:
13560:
13212:
13000:
11793:
11459:
10956:
7631:
Third revised edition published by NUS Press, 1992 page 66.
7131:
7129:
6957:, Asian Philosophy Volume 15, 2005 - Issue 3 Pages 231-246.
6792:
6711:
6709:
6707:
6705:
6697:
The Scripture on the Explication of the Underlying Meaning.
6617:
p. 162. Tokyo:International Institute for Buddhist Studies.
6591:. (2nd Ed.) Volume 14: p.9897. USA: Macmillan Reference.
4630:
Yogācāra's systematic exposition owes much to the brothers
4559:) which was finally compiled (perhaps by Asanga) after the
3799:
3412:
2404:
and seeks to realign Mahayana with early Buddhist theory.
1887:
1136:
1124:
1077:
10209:
7180:
5318:. Influential 5th century figures include the translators
4172:
outlines several practices of bodhisattvas, including the
3204:
The Yogācāra school also gave special significance to the
2231:) in Yogācāra. Thus according to Gold, while Vasubandhu's
2193:
Similarly, Jonathan Gold writes that the Yogācāra thinker
15258:
Type physicalism (reductive materialism, identity theory)
12658:
11194:
10499:, vol. 35 no. 4, October 1985, pp. 351–375
10489:, vol. 44 no. 4, October 1994, pp. 659–683
10295:
Dharmakirti of Kedah: His, life, work and troubled times.
9622:
9566:
9161:. Numata Center for Buddhist Translation & Research.
7606:
7594:
7579:
7562:
7550:
5743:
5531:
5068:
returns to the use of the theory of seeds instead of the
4957:(fl. c. 9th or 10th century), "the second Dharmakīrti".
4476:
and disciples, a central figure in Yogacara origin myth.
2735:) which is obsessed with notions of "self". According to
2625:
1894:
and thus it also sets forth a systematic analysis of the
1340:
467:
10279:"Śaṅkaranandana" in Silk, Jonathan A (editor in chief).
10121:. — a study of interpretations of the Abhisamayalankara.
9803:"Brief Survey of Self-voidness and Other-voidness Views"
9313:"Śaṅkaranandana" in Silk, Jonathan A (editor in chief).
7475:
Being as Consciousness: Yogācāra Philosophy of Buddhism,
7280:
Being as Consciousness: Yogācāra Philosophy of Buddhism,
7192:
7126:
6942:
The Meaning of Vijnapti in Vasubandhu's Concept of Mind,
6702:
4710:
also went on to write important Yogācāra works like the
4143:) which realizes of the inexpressible Ultimate Reality (
4108:, 無學位) in other sources. This is equivalent to complete
4066:
subject (ālambaka) are completely identical (samasama)."
3476:
Another difference between these sources is that in the
2041:
writes that the first appearance of this term is in the
13181:
9991:
Being as Consciousness: Yogācāra Philosophy of Buddhism
9025:
Hermeneutics and Tradition in the Saṃdhinirmocana-sūtra
8955:
8953:
7697:
On There Only Being the Virtual Nature of Consciousness
6730:
5084:
would thus criticize Xuanzang for failing to teach the
3688:). The core issue is whether appearances or “aspects” (
2974:(mental function, thinking, reasoning, conception) and
2615:. Furthermore, we cannot differentiate them through an
10455:
Harvard University, Department of South Asian studies.
9917:
p. 18. American Theological Library Association, 1991.
7177:. Source: (accessed: Wednesday April 21, 2010), p.159
7036:
5633:
is an important commentary to this. Another text, the
3435:
The "progressive model" meanwhile can be found in the
2868:
is also individual, so that each person has their own
2166:
has been "the most common "outside" interpretation of
1033:
1026:
15663:
Association for the Scientific Study of Consciousness
8169:
Journal of Indian Philosophy, 2017. ⟨halshs-02503277⟩
8071:
8069:
8067:
7786:
Cula-suññata Sutta: The Lesser Discourse on Emptiness
4960:
4815:
The Yogācāra-tathāgatagarbha synthesis, found in the
2326:
interpretation is also supported by Stefan Anacker.
9275:
Mind Only and Beyond: History of Yogacara Meditation
9158:
The great Tang dynasty record of the western regions
9137:
8950:
8944:
Mind Only and Beyond: History of Yogacara Meditation
8926:
Mind Only and Beyond: History of Yogacara Meditation
8906:
Mind Only and Beyond: History of Yogacara Meditation
8847:
Mind Only and Beyond: History of Yogacara Meditation
8755:
Mind Only and Beyond: History of Yogacara Meditation
8676:
Mind Only and Beyond: History of Yogacara Meditation
8661:
Mind Only and Beyond: History of Yogacara Meditation
8646:
Mind Only and Beyond: History of Yogacara Meditation
8631:
Mind Only and Beyond: History of Yogacara Meditation
8616:
Mind Only and Beyond: History of Yogacara Meditation
8601:
Mind Only and Beyond: History of Yogacara Meditation
8586:
Mind Only and Beyond: History of Yogacara Meditation
8571:
Mind Only and Beyond: History of Yogacara Meditation
8349:
Jokei and Buddhist Devotion in Early Medieval Japan.
7995:
Mind Only and Beyond: History of Yogacara Meditation
7980:
Mind Only and Beyond: History of Yogacara Meditation
7112:
Mind Only and Beyond: History of Yogacara Meditation
6575:
Mind Only and Beyond: History of Yogacara Meditation
5430:. It was first transmitted to Tibet by figures like
5366:
Discourse on the Establishment of Consciousness Only
5014:
doctrine. Some key sources of this tendency are the
4567:
to contain the work of several authors (mainly of a
3190:
conception is that in classical Yogācāra, emptiness
3050:. It is false and empty, and does not really exist (
2447:, which shows how a world created by mind can still
2301:
representation-only, ideation-only, impressions-only
2145:
8544:
Five stages of cultivating the Yogâcāra path 唯識修道五位
8198:
5348:, was written by a member of the Dilun tradition.
4196:
The four investigations and four correct cognitions
3018:) gives a brief definition of these three natures:
2906:
2686:), and the storehouse or substratum consciousness (
2416:
2407:
101:
10281:Brill's Encyclopedia of Buddhism Volume II: Lives.
9315:Brill's Encyclopedia of Buddhism Volume II: Lives.
8064:
5006:This hybrid school eventually went on to link the
4920:of thoughts as a doctrine that did not contradict
3731:) or individually self-cognizing primordial mind (
3255:) was inappropriate, Yogācāra treatises (like the
2811:) world. This is stated in the 8th chapter of the
10363:New York City: The Crossroad Publishing Company.
9857:. New York: Oxford University Press, 2014, p. 64.
9671:(2003). "Introduction". In Alex Trisoglio (ed.).
9667:
9608:. Wisdom Publications. p. xx-xxi (forward).
5095:became prominent) with the work of thinkers like
2572:
2518:
2269:argue that it is a mistake to conflate the terms
2076:, since it manifests itself as an unreal object (
1963:. It is often used interchangeably with the term
1951:
1934:(store consciousness), the turning of the basis (
15797:
9915:The Yogācāra School of Buddhism: A Bibliography,
9460:Shantarakshita & Ju Mipham (2005) pp.117-122
9456:
9454:
9143:
8306:"How Mystical is Buddhism?" by Roger R. Jackson
6970:The Hilltop Review Volume 4 Issue 1 Spring 2010,
6138:Vinītadeva (c. 645–715) - wrote commentaries on
5978:(6th century), wrote numerous commentaries like
5611:Sūtra of the Explanation of the Profound Secrets
4969:Panorama of the site of Vikramaśīla university (
4895:, which was seen as close to the Hindu ideas of
4151:), which is essenceless and beyond the duality (
3911:, impermanence, and suffering), the practice of
3492:. Kapstein thinks that it is possible that the
1048:
13661:Hatha Yoga: The Report of a Personal Experience
10493:"The mind-only teaching of Ching-ying Hui-Yuan"
9926:Paul Williams; Anthony Tribe; Alexander Wynne.
9183:Untying the Knots in Buddhism: Selected Essays.
8327:. University of Hawaii Press. pp. 97–100.
7253:, British Society for the History of Philosophy
6419:makes it very different from that found in the
6078:Cheng weishi lun, Heart-sutra, Madhyāntavibhāga
6076:(632–682) - Various commentaries on texts like
4941:. The pramāṇa tradition continued to thrive in
4428:during the early period of the Yogācāra school.
4133:. The aim of the bodhisattva's practice in the
4104:), also known as the path of no more learning (
3664:
3222:
2329:According to Thomas Kochumuttom, Yogācāra is a
16:Tradition of Buddhist philosophy and psychology
9604:Tagawa, Shun'ei (2009). Charles Muller (ed.).
9399:
9397:
7405:(Summer 2018 Edition), Edward N. Zalta (ed.),
6773:(Summer 2018 Edition), Edward N. Zalta (ed.),
6263:Madhyamakālaṃkāravṛtti-Madhyamapratipadāsiddhi
5813:), another work of the "second phase" of post-
4726:The middle period and the epistemological turn
4112:. It also entails attaining the three bodies (
3692:) of objects in the mind are treated as true (
2350:
985:
974:
934:
14624:
14121:
13197:
10524:
9794:
9763:
9451:
8252:
8225:
6460:, written by a certain Sāramati (娑囉末底), c.q.
4761:(hetuvidyā), exemplified by such thinkers as
4696:to Yogācāra. Vasubandhu was a top scholar of
4692:. Asaṅga also went on to convert his brother
4030:). These are linked with the practice of the
3747:On one hand is the Nirākāravāda, typified by
3605:becomes the immediate cognition of equality (
3083:(literally, "other dependent"), which is the
2023:The term is sometimes used as a synonym with
1867:
959:
948:
892:
11306:Basic points unifying Theravāda and Mahāyāna
9821:
9819:
8278:Karmasiddhiprakarana: The Treatise on Action
7462:Mahayana Buddhism: The Doctrinal Foundations
7210:
7083:(. ed.). New York: Oxford University Press.
4700:and Sautrāntika Abhidharma thought, and the
4411:
4311:This process is conceisely explained in the
4007:), i.e. millions upon millions of years.
3617:
2651:
2250:The interpretation of Yogācāra as a type of
1926:, developing various core concepts such as
1000:
10398:
10134:Boston: Snow Lion Publications. pp. 123–50.
9855:Tibetan Buddhism: A Very Short Introduction
9645:, 11(1), 97–121. doi:10.1353/jkr.2020.0003
9394:
8205:. Cambridge University Press. p. 297.
7627:Padmasiri De Silva, Robert Henry Thouless,
7198:
7186:
7135:
6715:
6043:, but it also argues for consciousness-only
5661:. This text equates the Yogācāra theory of
4018:資糧位), in which a bodhisattva gives rise to
3558:
3508:An explanation of the Buddhist doctrine of
2935:of the object". In this transformation the
2102:(no Sanskrit original, trans. from Tibetan)
14631:
14617:
14128:
14114:
13204:
13190:
10531:
10517:
10346:
10215:
9942:"Quick Overview of the Faxiang School 法相宗"
9658:, pp. 13-14. Oxford University Press, 2014
9537:"Quick Overview of the Faxiang School 法相宗"
9439:Madhyamaka and Yogacara: Allies Or Rivals?
9437:Garfield, Jay L.; Westerhoff, Jan (2015).
9418:Madhyamaka and Yogacara: Allies Or Rivals?
9416:Garfield, Jay L.; Westerhoff, Jan (2015).
8739:Brunnholzl, Karl (trans.), Asanga. (2019)
8506:Brunnholzl, Karl (trans.), Asanga. (2019)
8318:
8316:
8052:Madhyamaka and Yogacara: Allies Or Rivals?
8050:Garfield, Jay L.; Westerhoff, Jan (2015).
8029:Madhyamaka and Yogacara: Allies Or Rivals?
8027:Garfield, Jay L.; Westerhoff, Jan (2015).
8009:Madhyamaka and Yogacara: Allies Or Rivals?
8007:Garfield, Jay L.; Westerhoff, Jan (2015).
7956:Madhyamaka and Yogacara: Allies Or Rivals?
7954:Garfield, Jay L.; Westerhoff, Jan (2015).
7933:Madhyamaka and Yogacara: Allies Or Rivals?
7931:Garfield, Jay L.; Westerhoff, Jan (2015).
7913:Madhyamaka and Yogacara: Allies Or Rivals?
7911:Garfield, Jay L.; Westerhoff, Jan (2015).
7893:Madhyamaka and Yogacara: Allies Or Rivals?
7891:Garfield, Jay L.; Westerhoff, Jan (2015).
7872:Madhyamaka and Yogacara: Allies Or Rivals?
7870:Garfield, Jay L.; Westerhoff, Jan (2015).
7852:Madhyamaka and Yogacara: Allies Or Rivals?
7850:Garfield, Jay L.; Westerhoff, Jan (2015).
7803:Madhyamaka and Yogacara: Allies Or Rivals?
7801:Garfield, Jay L.; Westerhoff, Jan (2015).
7615:
7600:
7588:
7573:
7556:
7445:
7433:
7366:, p. 205. University of Hawaii Press, 1991
7246:
7042:
5811:Distinguishing the Middle and the Extremes
5118:
4848:(499-569 CE), including his translations:
4587:Classical Yogācāra - Asaṅga and Vasubandhu
4368:‘calm’ (śamatha) and ‘insight’ (vipaśyanā)
3795:on the Foundation for Yoga Practitioners).
3259:) often assert that the dependent nature (
2534:Examination of the Object of Consciousness
2197:can be said to be an idealist (similar to
1874:
1860:
899:
885:
15289:Electromagnetic theories of consciousness
9816:
9661:
8528:, pp. 40-65. University of Calgary, 2000.
8428:
8351:Oxford University Press, USA. pp. 35-68.
7737:. Windhorse Publications, London:. pg 124
6537:
6528:, Yogācāra Buddhism Research Association.
5999:(6th century), wrote commentaries to the
4916:since it was easier to defend a "stream"
4665:as an authoritative text). Regarding the
4657:, but before the composition of Asanga's
4207:thirty-seven factors leading to Awakening
2765:) and the "appropriating consciousness" (
2761:), as well as the "basis consciousness" (
2363:theory is closer in some ways to Western
10462:San Francisco State University. Source:
9825:
8937:
8935:
8919:
8917:
8915:
8467:Timme Kragh 2013, pp. 16, 25-26, 30, 46.
7282:Motilal Banarsidass Publ., 2004, p xxiv.
6905:Royal Institute of Philosophy Supplement
6902:
5742:
5589:
5404:
5289:
5270:
5260:
5176:Treatise on Comforming to the Middle Way
4964:
4464:
4415:
4022:, and works on the two accumulations of
3917:"the nine aspects of resting the mind" (
3763:
3413:Two interpretations of the three natures
2659:
2466:) caused by the fact they share similar
1092:and psychology emphasizing the study of
12493:Banishment of Buddhist monks from Nepal
10435:Dynamic Liberation in Yogacara Buddhism
10426:Shantarakshita & Ju Mipham (2005).
10420:Buddhist Faith and Sudden Enlightenment
9379:
9377:
9350:
9348:
9193:
9191:
9083:
9081:
9048:
8967:": p.9897. USA: Macmillan Reference.
8899:
8897:
8895:
8788:
8786:
8735:
8733:
8538:
8536:
8534:
8520:
8518:
8516:
8502:
8500:
8313:
8177:
8175:
8161:
8159:
8157:
8155:
8153:
8151:
8149:
8147:
7477:Motilal Banarsidass Publ., 2004, p xxv.
7416:
7414:
7403:The Stanford Encyclopedia of Philosophy
7392:. Oxford University Press. pp. 178-199.
7384:
7382:
7380:
7378:
7376:
7374:
7372:
7316:
7314:
6798:
6771:The Stanford Encyclopedia of Philosophy
6437:Majhima Nikaya 121: Cula-suññata Sutta
5912:An Explanation named 'Garland of Light'
5240:, arguing that it is in fact a form of
5166:"second turning" of the wheel of Dharma
4549:Treatise on the Stages of the Yogācāras
4281:) that one superimposes on true reality
4120:
3363:an ultimate nature) that is empty. The
2943:) even though it is just a conception (
2731:and was seen as the defiled mentation (
2523:This argument was famously defended in
2421:This argument is found in Vasubandhu's
15798:
15299:Higher-order theories of consciousness
14180:
12696:List of Buddhist architecture in China
10503:Yogacara Buddhism Research Association
10142:
10140:
10098:The Interpretation of the Buddha Land,
9976:
9974:
9757:
9603:
9597:
9389:Journal of Indian and Buddhist Studies
9268:
9266:
9260:Columbia University Press, 2014, p. 2.
9028:. Motilal Banarsidass. pp. 4–11.
9021:
8546:, Digital Dictionary of Buddhism, 2006
8325:The Establishment of the Tendai School
8322:
8134:
8132:
8130:
8128:
8126:
8124:
8122:
8120:
8118:
8106:: CS1 maint: archived copy as title (
8046:
8044:
7973:
7971:
7950:
7948:
7797:
7795:
7793:
7759:
7757:
7747:
7745:
7743:
7655:
7653:
7485:
7483:
7242:
7240:
7238:
7236:
7234:
7100:Kalupahana 1992, pp. 122-126, 135-136.
7029:
7027:
6872:
6870:
6765:
6763:
6761:
6759:
6757:
6755:
6753:
6751:
6749:
6587:Jones, Lindsay (Ed. in Chief) (2005).
6415:Kalupahana: "The above explanation of
6157:Yogācārabhūmaubodhisattvabhūmivyākhyā,
6070:which draws on numerous Indian sources
4844:大乘法界無差別論), as well as in the works of
2858:is an important element of ignorance (
2699:, each corresponding to a sense base (
2626:Soteriological importance of mind-only
2245:
2117:), because there is no thing/object (
15314:Lamme's recurrent feedback hypothesis
14612:
14109:
13185:
10512:
10449:The Foundation for Yoga Practitioners
10349:The Principles of Buddhist Psychology
10343:Hamburg: Zentrum für Buddhismuskunde.
10285:
10273:
10260:
10234:
10196:
10189:, vol. 33, no. 2, 2005, pp. 185–207.
10172:, vol. 33, no. 2, 2005, pp. 185–207.
9968:, p. 6. Oxford University Press, 2014
9735:"An Ascertainment of the Two Systems"
9732:
9635:
9371:Shambhala Publications, 2015, p. 118.
9329:Shambhala Publications, 2015, p. 117.
9307:
9221:, vol. 33, no. 2, 2005, pp. 185–207.
9197:
9111:The Foundation for Yoga Practitioners
8959:Jones, Lindsay (Ed. in Chief)(2005).
8932:
8912:
8559:, p. 66. University of Calgary, 2000.
8395:The Buddhist Theory of Self-Cognition
8185:, vol. 33, no. 2, 2005, pp. 185–207.
7821:
7720:
7718:
7682:
7680:
7678:
7456:
7454:
7148:
7146:
7144:
6936:
6934:
6678:": p.9897. USA: Macmillan Reference.
6670:Jones, Lindsay (Ed. in Chief)(2005).
6653:
6651:
6649:
6647:
6631:The Foundation for Yoga Practitioners
6625:
6623:
6609:
6607:
6605:
6568:
6566:
6564:
6518:
6516:
6514:
6512:
6510:
6508:
6506:
6504:
6502:
6500:
6306:Anthology of Awakenings from Delusion
6120:Jinaputra, wrote a commentary to the
6064:is a large Chinese commentary on the
5941:, the first commentator on this text.
5902:(Explanation of the Five Aggregates).
5729:), Ratnākaraśānti (various), and the
5725:), Vasubandhu, Dignāga, Daṃṣṭrasena (
5330:. Their followers founded the Dilun (
5072:to explain how some beings can reach
4536:Three Turnings of the Wheel of Dharma
3768:Maitreya meditating, 2nd century CE,
2511:(11th century CE) defended a type of
2451:to have spatio-temporal localization.
15780:
10417:
10373:
10270:Shambhala Publications, 2015, p. 81.
10179:
10162:
10149:
10079:
10038:
9958:
9933:
9886:
9561:Treatise on Awakening Mahāyāna Faith
9528:
9374:
9345:
9211:
9188:
9078:
8892:
8876:, pp. 23-24. Snow Lion Publications.
8822:, pp. 21-22. Snow Lion Publications.
8783:
8730:
8531:
8513:
8510:Appendix 10. Shambhala Publications.
8497:
8400:
8172:
8144:
8031:pp. 86-87. Oxford University Press.
7895:pp. 41-52. Oxford University Press.
7411:
7395:
7369:
7311:
7217:. Taylor & Francis. p. 43.
7048:
6498:
6496:
6494:
6492:
6490:
6488:
6486:
6484:
6482:
6480:
6116:Bodhisattvabhūmiśīlaparivarta-bhāṣya
5400:
4534:also introduced the paradigm of the
3863:(meditative absorptions), the three
2985:
10447:Timme Kragh, Ulrich (editor) 2013,
10137:
10086:. University of Wisconsin--Madison.
9971:
9737:. Jonang Foundation. Archived from
9669:Khyentse Rinpoche, Dzongsar Jamyang
9263:
8743:Appendix 8. Shambhala Publications.
8488:
8115:
8041:
7968:
7945:
7815:
7790:
7754:
7740:
7650:
7480:
7390:Idealism: New Essays in Metaphysics
7351:Journal of Chinese Buddhist Studies
7231:
7073:
7024:
6867:
6746:
6029:Dharmakīrti's (6th or 7th century)
4719:Thirty Verses on Consciousness-Only
4224:), i.e. arbitrary linguistic signs.
3967:
3105:) basis in classical Yogācāra (see
2821:*asaṃvidita-sthira-bhājana-vijñapti
2682:), the defiled self-consciousness (
2630:Vasubandhu also explains why it is
2185:The German scholar and philologist
13:
15605:Subjective character of experience
15501:Neural correlates of consciousness
12483:Silk Road transmission of Buddhism
9989:Fernando Tola, Carmen Dragonetti.
9939:
9800:
9534:
7715:
7675:
7473:Fernando Tola, Carmen Dragonetti,
7451:
7278:Fernando Tola, Carmen Dragonetti,
7141:
6944:JIABS Vol 9, 1986, Number 1, p. 7.
6931:
6644:
6620:
6602:
6561:
5657:as being contemporaneous with the
5631:Commentary on the Daśabhūmikasūtra
5507:other-emptiness and self-emptiness
5255:rig pa rang bzhin gyis ’od gsal ba
4961:Yogācāra-tathāgatagarbha synthesis
3733:so so(r) rang gis rig pa’i ye shes
1178:traditions in north India adopted
14:
15852:
15635:Von Neumann–Wigner interpretation
15284:Damasio's theory of consciousness
14638:
10470:
10460:Basic ideas of Yogacara Buddhism.
10046:"Ghanavyūhasūtra - Buddha-Nature"
9896:p. 302. Oxford University Press.
9767:(1993). Kapstein, Matthew (ed.).
9420:p. 142. Oxford University Press.
8054:p. 116. Oxford University Press.
7854:p. 133. Oxford University Press.
7642:Buddhist and Freudian Psychology.
7629:Buddhist and Freudian Psychology.
7401:Gold, Jonathan C., "Vasubandhu",
7247:Westerhoff, Jan (November 2020),
6769:Gold, Jonathan C., "Vasubandhu",
6736:Muller, A. Charles (2005; 2007).
6477:
5585:
4404:, though the related movement of
4216:The investigation of the names (
4182:thirty-seven factors of Awakening
3942:thirty-seven factors of Awakening
3869:, different types of liberation (
3179:literally "grasper") and object (
2433:inference to the best explanation
1194:. Yogācāra was later imported to
1131:(the doctrine of consciousness),
1123:literally means "practitioner of
1088:) is an influential tradition of
15779:
15770:
15769:
15697:Journal of Consciousness Studies
15585:Sociology of human consciousness
15421:Dual consciousness (split-brain)
15324:Orchestrated objective reduction
13164:
13154:
13153:
12711:Thai temple art and architecture
12456:Huichang persecution of Buddhism
10696:Iconography in Laos and Thailand
10562:
10549:
10539:
10440:Stcherbatsky, Theodore (1936).
10351:, Delhi: ri Satguru Publications
10314:
10301:
10247:
10242:Asaṅga, oxfordbibliographies.com
10221:
10204:Asaṅga, oxfordbibliographies.com
10124:
10103:
10090:
10073:
10062:
10021:
10012:
9996:
9983:
9920:
9907:
9873:
9860:
9726:
9713:
9696:
9648:
9584:
9553:
9502:
9489:
9476:
9463:
9431:
9410:
9361:
9332:
9319:
9294:
9281:
9250:
9241:
9228:
9175:
9124:
9103:
9090:
9069:
9042:
9015:
8993:
8978:
8879:
8866:
8863:, p. 25. Snow Lion Publications.
8853:
8838:
8835:, p. 24. Snow Lion Publications.
8825:
8812:
8799:
8770:
8761:
8746:
8717:
8704:
8695:
8682:
8667:
8652:
8637:
8622:
8607:
8592:
8577:
8562:
8549:
8479:
8470:
8461:
8422:
8409:
8387:
8374:
8361:
8341:
8300:
8291:
8271:
8246:
8232:. RoutledgeCurzon. p. 194.
8219:
8192:
8011:p. 86. Oxford University Press.
7958:p. 46. Oxford University Press.
7935:p. 50. Oxford University Press.
7915:p. 59. Oxford University Press.
7874:p. 68. Oxford University Press.
7211:Dan Lusthaus (4 February 2014).
6446:
6159:a large Yogācārabhūmi commentary
6086:(613–696) - Commentaries on the
5410:Rangjung Dorje, 3rd Karmapa Lama
4604:
4595:
4541:The early layers of the massive
4289:
3946:saptatriṃśad bodhipakṣyā dharmāḥ
3903:) against the afflictions (like
3723:), described as self-cognition (
2907:Transformations of consciousness
2899:theory of a subtle form of mind
2742:
2536:) and its main target is Indian
2462:(such as those said to occur to
2417:Explanatory equivalence argument
2408:Arguments for consciousness-only
2004:) of meditative concentration (*
1843:
1832:
1254:
1229:
40:
15703:Online Consciousness Conference
15690:How the Self Controls Its Brain
10563:
10428:The Adornment of the Middle Way
10399:Kochumuttom, Thomas A. (1999),
9441:p. 6. Oxford University Press.
8494:Timme Kragh 2013 pp. 51, 60–230
8397:, pp. 149-150. Routledge, 2012.
8257:. RoutledgeCurzon. p. 48.
8021:
8001:
7986:
7925:
7905:
7885:
7864:
7844:
7805:p. 3. Oxford University Press.
7779:
7766:
7727:
7702:
7695:Peter Lunde Johnson, Xuanzang,
7689:
7662:
7634:
7621:
7541:
7532:
7523:
7514:
7501:
7492:
7467:
7356:
7340:
7327:
7298:
7285:
7272:
7263:
7204:
7159:
7103:
7094:
7011:
6995:
6986:
6973:
6960:
6947:
6896:
6883:
6853:
6840:
6827:
6779:
6721:
6431:
6409:
6403:A Defense of Yogacara Buddhism.
6395:
6289:Mahāyānottaratantraśāstropadeśa
6208:Light on the Hard-to-Illuminate
6185:(fl. c. 9th or 10th century) -
6155:Sāgaramegha (eighth century) -
5890:("Proper Mode of Exposition"),
5841:Nāgamitra's (3rd-4th century?)
5834:another work of the so called "
5246:Seventh Karmapa Chödrak Gyamtso
4408:-thought was also influential.
3815:while also being influenced by
3653:The fifth class of beings, the
3016:Exposition of the Three Natures
2258:, Dunne, Lusthaus, Powers, and
2012:) from the contemplating mind (
15349:Altered state of consciousness
14490:Lamp of Complete Understanding
14475:Vimśatikāvijñaptimātratāsiddhi
12701:Japanese Buddhist architecture
12503:Sinhalese Buddhist nationalism
11583:Seven Factors of Enlightenment
10774:Places where the Buddha stayed
8987:Die Philosophie des Buddhismus
8984:E. Frauwallner (2010 (1956)),
7507:Schmithausen, Lambert (1987).
7154:A Defense of Yogācāra Buddhism
6979:Garfield, Jay L. Vasubandhu's
6968:Idealism in Yogācāra Buddhism,
6955:Idealism and Yogacara Buddhism
6689:
6664:
6581:
6531:
6454:Die Philosophie des Buddhismus
5886:(Treatise in Thirty Stanzas),
5880:(Treatise in Twenty Stanzas),
5395:the modern revival of Yogācāra
5184:Mahayana Middle Way Commentary
5080:. Later Chinese thinkers like
4492:Unraveling the Profound Intent
3956:, and how to practice the six
3891:), the various types of foci (
3469:Furthermore, according to the
2577:This argument was defended by
2573:Constant co-cognition argument
2519:Causation-resemblance argument
1:
15451:Hard problem of consciousness
15309:Integrated information theory
14135:
12716:Tibetan Buddhist architecture
10479:, Surendranath Dasgupta, 1940
10465:(accessed: October 18, 2007).
10347:Kalupahana, David J. (1992),
9087:Kritzer (2005), p. xvii, xix.
8112:(accessed: December 12, 2007)
7735:A Concise History of Buddhism
6981:treatise on the three natures
6471:
6326:
5919:Saṃdhinirmocanasūtravyākhyāna
5344:, a very influential work in
4357:
4227:The investigation of things (
3210:Lesser Discourse on Emptiness
2966:, corresponding to the terms
2583:Ascertainment of Epistemology
2213:states that the very idea of
1104:through the interior lens of
15749:What Is It Like to Be a Bat?
15736:The Science of Consciousness
15610:Subjectivity and objectivity
12473:Buddhism and the Roman world
12449:Decline of Buddhism in India
12444:History of Buddhism in India
10544: Topics in
10403:, Delhi: Motilal Banarsidass
10187:Journal of Indian Philosophy
10170:Journal of Indian Philosophy
10027:Harris, Ian Charles (1991).
9219:Journal of Indian Philosophy
8199:Harvey, Brian Peter (2000).
8183:Journal of Indian Philosophy
6229:Sākarasiddhi, Sākarasaṃgraha
6021:Mahāyānasaṃgrahopanibandhana
5738:
5521:
4999:) which is found in various
4581:Yogācārabhūmi of Saṅgharakṣa
4248:svabhāva-prajñapti-paryeṣaṇā
3984:and the commentaries to the
3929:), mindfulness of breathing
3665:Mental images: true vs false
3223:Disagreement with Madhyamaka
3167:) in Yogācāra is a twofold "
3154:
2495:) to rule out realism since
2299:have been proposed, such as
2113:) are mere representations (
1364:Buddhist logico-epistemology
7:
15836:Buddhism in the Nara period
15742:Understanding Consciousness
15669:Consciousness and Cognition
15657:A Universe of Consciousness
11671:Twenty-two vows of Ambedkar
11411:
10146:Williams (2008), pp. 87-88.
10109:Makransky, John J. (1997).
9826:Dumoulin, Heinrich (2005).
9643:Journal of Korean Religions
9391:) 69, no. 2 (2021): 118–124
9207:. Chinese Materials Center.
9130:Deleanu, F. (Ed.). (2006).
9049:Waldron, William S (2003).
8310:, Vol. 6, No.2, 1996 pg 150
7827:A Short History of Buddhism
7724:Williams (2008), pp. 90-91.
7346:Brewster, Ernest Billings.
7059:What is and isn't Yogacara.
6613:Deleanu, F. (Ed.). (2006).
6547:. SUNY Press. p. 211.
6341:
6210:), a sub-commentary to the
5990:Mahayana Awakening of Faith
5566:Hindu philosophers such as
5424:schools of Tibetan Buddhism
5422:Yogācāra is studied in all
5220:(8th century), his student
5198:both wrote commentaries on
4812:, and Vinītadeva (710-770).
4269:conceptual proliferations (
4147:) or the 'thing-in-itself (
3923:, the practice of insight (
3875:), meditative attainments (
3759:
3201:conscious manifestation).
2776:this kind of consciousness
2456:inter-subjective experience
2351:Soterological phenomenology
2225:is not the ultimate truth (
2153:
2008:), are different/separate (
1221:
1083:
1034:
1012:
986:
960:
382:
350:
318:
295:
10:
15857:
15716:The Astonishing Hypothesis
15411:Disorders of consciousness
12621:The unanswerable questions
10497:Philosophy East & West
10487:Philosophy East & West
10330:
9883:p. 51. Dover Publications.
9385:Indogaku Bukkyogaku Kenkyu
9358:Routledge, 2014, pp. 8-10.
8889:in Kragh 2013 pp. 898-899.
8809:in Kragh 2013 pp. 897-898.
8796:in Kragh 2013 pp. 896-897.
8780:in Kragh 2013 pp. 894-896.
8727:in Kragh 2013 pp. 893-894.
8714:in Kragh 2013 pp. 889-891.
8692:in Kragh 2013 pp. 884-885.
7829:(2nd ed.). Oneworld.
7529:Williams, 2008, pp. 98-99.
7520:Williams, 2008, pp. 97-98.
7269:Williams, 2008, pp. 94-95.
6525:What is and isn't Yogacara
6129:(sixth/seventh century) -
6037:Commentary on Epistemology
5856:(4th-5th century CE): the
5553:Five Treatises of Maitreya
5415:
5264:
5194:Similarly, Vasubandhu and
4842:Dasheng fajie wuchabie lun
4743:logico-epistemic tradition
4391:
3972:Yogācāra sources like the
3684:) and "Non-Aspectarians" (
3027:In detail, three natures (
2749:The eighth consciousness,
2663:
2559:Indian theories of atomism
2140:Commentary on Epistemology
1979:
1399:Interdependent origination
15765:
15648:
15496:Minimally conscious state
15406:Consciousness after death
15336:
15266:
15138:
15131:
15066:
14960:
14894:
14653:
14646:
14539:
14513:
14452:
14444:Mahāyāna Abhidharma Sūtra
14426:
14356:
14320:
14216:
14209:
14143:
14052:International Day of Yoga
14032:
13953:
13944:
13810:
13772:
13732:
13723:
13608:
13551:
13360:
13319:
13283:
13274:
13219:
13149:
13101:
13016:
12931:
12706:Buddhist temples in Korea
12629:
12531:
12414:
12111:
12039:
11866:
11739:
11679:
11314:
11269:Chinese Esoteric Buddhism
11180:
11172:Three planes of existence
11120:
10965:
10857:
10787:
10779:Buddha in world religions
10641:
10586:
10558:
10392:10.1080/09552369808575468
10257:SUNY Press, 1997, p. 187.
9894:A Dictionary of Buddhism,
9879:Stcherbatsky, Fyodor Th.
9287:Takasaki, Jikido (1966).
9238:SUNY Press, 1997, p. 187.
8872:Brunnholzl, Karl (2009).
8859:Brunnholzl, Karl (2009).
8831:Brunnholzl, Karl (2009).
8818:Brunnholzl, Karl (2009).
8429:Tomlinson, Davey (2022).
8138:McNamara, Daniel (2011).
8075:Lusthaus, Dan (undated).
7774:Madhyamika and Yogachara.
7079:Garfield, Jay L. (2002).
6917:10.1017/S1358246114000083
6813:10.1080/09552360500285219
6743:(accessed: April 7, 2010)
6283:Sajjana (11th century) -
6134:Bodhisattvasaṃvaraviṃsaka
6017:Mahāyānasūtrālaṃkāra-ṭīkā
5598:
4504:and the "three natures" (
4412:Origin and early Yogācāra
4057:and also attains various
3936:), how to understand the
3618:Five Categories of Beings
3393:Madhyamaka thinkers like
3263:) really exists and that
2962:are already found in the
2830:is also what experiences
2652:Analysis of Consciousness
2599:According to Dharmakīrti:
2092:The term also appears in
2044:Pratyupanna samadhi sutra
1073:
1056:
1042:
1027:
1020:
1001:
994:
975:
968:
949:
942:
928:
920:
913:
15359:Artificial consciousness
14876:William Kingdon Clifford
14072:Yoga scholars (template)
13337:Yoga Sutras of Patanjali
13211:
12488:Persecution of Buddhists
11709:Four stages of awakening
11090:Three marks of existence
10676:Physical characteristics
10355:Keenan, John P. (1993).
10324:p. 149. Routledge, 2024.
9870:pp. 327-346. SUNY Press.
9342:Routledge, 2014, p. 274.
9304:, Suny, 1997, pp. 15-16.
8961:Encyclopedia of Religion
8485:Timme Kragh 2013, p. 34.
8476:Timme Kragh 2013, p. 31.
8435:Philosophy East and West
7733:Skilton, Andrew (1994).
6672:Encyclopedia of Religion
6589:Encyclopedia of Religion
6388:
6373:School of the Heart-Mind
6177:Sahāvalambanirṇayasiddhi
5874:'s (4th-5th century CE)
5457:school figures like the
5297:(632–682), a student of
5188:Dasheng zhongguanshi lun
4837:Dharmadhātvaviśeṣaśāstra
4749:) focusing on issues of
4261:viśeṣaprajñaptiparyeṣaṇā
3559:Meditation and awakening
3503:
3280:and constantly changing
3148:paramārtha-niḥsvabhāvatā
2369:Epistemological Idealism
2000:) which are the object (
1163:) and mental phenomena (
15676:Consciousness Explained
15595:Stream of consciousness
15570:Secondary consciousness
15294:Global workspace theory
15279:Dynamic core hypothesis
15274:Attention schema theory
15248:Revisionary materialism
15163:Eliminative materialism
14686:Charles Augustus Strong
14470:Triṃśikāvijñaptimātratā
13710:Yogasopana Purvacatuska
11851:Ten principal disciples
10734:(aunt, adoptive mother)
10433:Sponberg, Alan (1979).
10418:Park, Sung-bae (1983),
10311:p. 15. Routledge, 2024.
10080:Shih, Jen-Kuan (2006).
10050:buddhanature.tsadra.org
10018:Williams, 2008, p. 103.
9980:Kritzer (2005), p. xii.
9881:Buddhist Logic. Vol. I,
9828:Zen Buddhism: A History
9300:Dreyfus, Georges B. J.
8347:Ford, James L. (2006).
7763:Williams (2008), p. 93.
7659:Williams (2008), p. 90.
7460:Williams, Paul (2008).
7017:Schmithausen, Lambert,
6889:Schmithausen, Lambert,
6859:Schmithausen, Lambert,
6846:Schmithausen, Lambert,
6833:Schmithausen, Lambert,
6785:Schmithausen, Lambert,
6039:), is mostly a work on
5935:Ornament of Realization
5921:is a commentary to the
5119:Yogācāra and Madhyamaka
4573:Sarvāstivāda Abhidharma
4192:and its commentaries.
3885:, the five hindrances (
3159:The central meaning of
2109:These representations (
1800:Jamyang Khyentse Wangpo
1466:Pre-modern philosophers
1374:Buddhism and psychology
385:Śūraṅgama Samādhi Sūtra
15730:The Emperor's New Mind
15536:Problem of other minds
15471:Introspection illusion
15304:Holonomic brain theory
14661:Alfred North Whitehead
12561:Buddhism and democracy
12074:Tibetan Buddhist canon
12069:Chinese Buddhist canon
11301:Pre-sectarian Buddhism
11296:Early Buddhist schools
10374:King, Richard (1998).
9892:Keown, Damien (2004).
9109:Kragh, U.T. (editor),
8297:Williams, 2008, p. 95.
8253:Lusthaus, Dan (2002).
8226:Lusthaus, Dan (2002).
8077:Xuanzang (Hsüan-tsang)
7710:Buddhism as philosophy
7670:Buddhism as philosophy
7422:Buddhism as philosophy
7335:Buddhism as philosophy
7322:Buddhism as philosophy
7306:Buddhism as philosophy
7293:Buddhism as philosophy
7067:June 12, 2008, at the
6878:Buddhism as philosophy
6695:Keenan, John P. (tr).
6659:Buddhism as philosophy
6629:Kragh, U.T. (editor),
6522:Lusthaus, Dan (2018).
6242:Ratnakīrtinibandhāvalī
6227:(fl. 975-1025 C.E.) -
6200:Dharmakīrti of Sumatra
6173:Pramāṇavārttikālaṃkāra
5984:Triṃśikāvijñaptibhāṣya
5908:Ālokamālāprakaraṇanāma
5849:and the three natures)
5755:
5723:Vajracchedikākāvyākhyā
5635:Mahāyānābhidharmasūtra
5595:
5413:
5332:Daśabhūmikā Commentary
5308:'s translation of the
5301:
5287:
5275:Statue of a traveling
5182:順中論) and Sthiramati's
5046:Dasabhumika commentary
5002:tathāgatagarbha sutras
4978:
4733:buddha-nature thought.
4481:
4429:
4347:), and imagelessness (
4036:good spiritual friends
4014:Path of accumulation (
3780:
3757:
3737:
3615:
3467:
3212:(parallel to the Pali
3085:dependently originated
3025:
2815:which states that the
2813:Saṅdhinirmocana Sūtra,
2641:
2608:
2130:
2086:
1379:Buddhist vegetarianism
1049:
935:
415:Tathāgataguhyaka Sūtra
362:Tathāgatagarbha sūtras
15531:Primary consciousness
15416:Divided consciousness
15319:Multiple drafts model
14821:Maurice Merleau-Ponty
14495:Vijñaptimātratāsiddhi
14480:Vijñaptimātratāsiddhi
14439:Saṃdhinirmocana Sūtra
12571:Eight Consciousnesses
10681:Life of Buddha in art
10337:Bayer, Achim (2012).
9853:Kapstein, Matthew T.
9022:Powers, John (2004).
8555:Watanabe, Chikafumi,
8524:Watanabe, Chikafumi,
8323:Groner, Paul (2000).
6992:Williams 2008, p. 94.
6940:Cameron Hall, Bruce,
6423:. The latter assumes
6293:Sūtrālaṃkārapiṇḍārtha
6275:Mahāyānasūtrālaṃkāra,
6179:, a proof of idealism
6097:Benevolent King Sutra
5997:Dharmapala of Nalanda
5980:Pañcaskandhakavibhāṣā
5900:Pañcaskandhaprakaraṇa
5822:Dharmadharmatāvibhāga
5746:
5718:Prajñaparamita sutras
5606:Saṃdhinirmocana Sūtra
5593:
5408:
5397:in the 20th century.
5293:
5274:
5261:Yogācāra in East Asia
4968:
4487:Saṃdhinirmocana Sūtra
4468:
4419:
4396:Yogācāra, along with
4319:Dharmadharmatāvibhāga
4161:) and non-existence (
4100:Path of fulfillment (
4081:Path of cultivation (
3919:navākārā cittasthitiḥ
3847:Dharmadharmatāvibhāga
3767:
3745:
3713:
3587:
3583:mūla-nirvikalpa-jñāna
3535:) of karma. The term
3462:
3121:Pariniṣpanna-svabhāva
3114:utpatti-niḥsvabhāvatā
3069:lakṣana-niḥsvabhāvatā
3054:v. 20). According to
3020:
2772:Saṅdhinirmocana Sūtra
2666:Eight Consciousnesses
2660:Eight consciousnesses
2636:
2601:
2548:mereological nihilism
2107:
2070:
1991:Saṅdhinirmocana Sūtra
1923:Saṅdhinirmocana Sūtra
1850:Philosophy portal
1552:Dharmapala of Nalanda
1112:in India, along with
376:Mahāparinirvāṇa Sūtra
353:Saṃdhinirmocana Sūtra
297:Buddhāvataṃsaka Sūtra
282:Prajñāpāramitā sūtras
15683:Cosmic Consciousness
15521:Philosophical zombie
15461:Higher consciousness
15354:Animal consciousness
15158:Double-aspect theory
14691:Christopher Peacocke
14460:Yogācārabhūmi Śāstra
14201:Pariniṣpannasvabhāva
14057:List of yoga schools
13823:Kriyayoga (Buddhist)
13654:Hatha Yoga Pradipika
13048:East Asian religions
12478:Buddhism in the West
12049:Early Buddhist texts
11664:Four Right Exertions
11130:Ten spiritual realms
10623:Noble Eightfold Path
10458:Zim, Robert (1995).
10253:Makransky, John J.
10069:T1830 成唯識論述記 , CBETA
9741:on December 13, 2012
9495:Komarovski, Yaroslav
9482:Komarovski, Yaroslav
9469:Komarovski, Yaroslav
9403:Komarovski, Yaroslav
9234:Makransky, John J.
8415:Komarovski, Yaroslav
8380:Komarovski, Yaroslav
8367:Komarovski, Yaroslav
7712:, 2017, pp. 177-178.
7295:, 2017, pp. 150-151.
6253:(10-11th century) -
6240:(11th century CE) -
6193:), an exposition of
6171:(8th-9th century) -
6164:Karmasiddhiprakaraṇa
6122:Abhidharmasamucchaya
6088:Samdhinirmocanasutra
6051:Buddhabhūmivyākhyāna
6023:and a commentary on
5923:Saṃdhinirmocanasūtra
5892:Karmasiddhiprakarana
5865:Abhidharma-samuccaya
5843:Kāyatrayāvatāramukha
5801:, but before Asanga.
5790:Mahāyānasūtrālamkāra
5781:Yogācārabhūmi-śāstra
5764:) and commentaries (
5623:(which includes the
5557:Mahayanasutralankara
5549:Abhidharma-samuccaya
5171:Mūlamadhyamakakārika
5139:, and the Yogācāras
5030:), and in China the
4703:Abhidharmakośakārikā
4689:Abhidharma-samuccaya
4663:Mahāyānasūtrālamkāra
4647:Mahāyānasūtrālamkāra
4544:Yogācārabhūmi-śāstra
4364:Saṃdhinirmocanasūtra
4121:Bodhisattva practice
4045:Path of engagement (
4026:(puṇya) and wisdom (
3990:Mahāyānasūtrālamkāra
3950:four immeasurables (
3843:Mahāyānasūtrālaṃkāra
3830:Saṃdhinirmocanasūtra
3786:Yogācārabhūmi-Śāstra
3553:Karmasiddhiprakaraṇa
3458:Mahāyānasūtrālaṃkāra
3444:Mahāyānasūtrālaṃkāra
3367:Chapter on Reality (
3143:what has to be known
3132:the complete absence
3037:Parikalpita-svabhāva
2895:theory of seeds and
2769:). According to the
2563:property particulars
2491:which is similar to
2187:Lambert Schmithausen
1986:Lambert Schmithausen
1715:Anagarika Dharmapala
1145:Vijñaptimātratā-vāda
1058:Glossary of Buddhism
961:Wéishí Yúqiexíng Pài
127:Bodhisattva Precepts
87:Transcendent Virtues
15841:Buddhist meditation
15821:Buddhist philosophy
15456:Heterophenomenology
15369:Attentional control
15018:Lawrence Weiskrantz
14846:Patricia Churchland
14681:Brian O'Shaughnessy
14666:Arthur Schopenhauer
14191:Parikalpitasvabhāva
13858:Six Yogas of Naropa
13640:Hathabhyasapaddhati
13171:Religion portal
12918:Temple of the Tooth
12797:Jaya Sri Maha Bodhi
11836:Upāsaka and Upāsikā
11329:Bodhipakkhiyādhammā
11112:Two truths doctrine
10932:Mahapajapati Gotamī
10732:Mahapajapati Gotamī
9801:Berzin, Alexander.
8767:Kragh 2013, p. 160.
8701:Kragh 2013, p. 157.
8088:on December 8, 2013
7464:, Routledge, p. 97.
5845:(a treatise on the
5716:. Furthermore, the
5528:East Asian Buddhist
5514:, the 19th-century
5475:("other-emptiness"
5371:Xuanzang's student
5346:East Asian Buddhism
5267:East Asian Yogācāra
5207:Four Hundred Verses
5125:Buddhist philosophy
5078:East Asian Buddhism
4528:representationalism
4500:), the doctrine of
4434:Buddhist meditation
4244:an intrinsic nature
4190:Abhidharmasamuccaya
4051:adhimukticaryābhūmi
4038:. According to the
3975:Abhidharmasamuccaya
3905:contemplating death
3595:pratyavekṣaṇa-jñāna
3591:kṛtyānuṣṭhāna-jñāna
3331:metaphysical ground
3298:nāstikas, vaināśkas
3261:paratantra-svabhāva
3242:antifoundationalist
3080:Paratantra-svabhāva
3012:Trisvabhāva-nirdeśa
2970:(sense cognition),
2759:sarvabījakam cittam
2711:eighteen "elements"
2643:Siderits notes how
2460:mass hallucinations
2331:realistic pluralism
2324:representationalist
2265:Some scholars like
2246:Mere representation
2146:Interpretations of
2054:Regarding existing
1970:representation-only
1938:the three natures (
1839:Religion portal
1709:Modern philosophers
1419:Two truths doctrine
1248:Buddhist philosophy
1216:East Asian Buddhism
1157:representationalism
1090:Buddhist philosophy
1035:rnal 'byor spyod pa
987:Yugagyō Yuishiki Ha
798:Regional traditions
337:Lalitavistara Sūtra
312:Mahāsaṃnipāta Sūtra
305:Mahāratnakūṭa Sūtra
201:Prajñāpāramitā Devī
117:Non-abiding Nirvana
82:Transcendent Wisdom
15816:Buddhist movements
15756:Wider than the Sky
15723:The Conscious Mind
15526:Philosophy of mind
15506:Neurophenomenology
15481:Locked-in syndrome
15476:Knowledge argument
15140:Philosophy of mind
14761:George Henry Lewes
14731:Douglas Hofstadter
14196:Paratantrasvabhāva
13747:Samadhi (Buddhism)
13619:Amaraugha Prabodha
13093:Western philosophy
12691:Dzong architecture
12513:Vipassana movement
12508:Buddhist modernism
11936:Emperor Wen of Sui
11704:Pratyekabuddhayāna
11637:Threefold Training
11439:Vipassana movement
11155:Hungry Ghost realm
10975:Avidyā (Ignorance)
10922:Puṇṇa Mantānīputta
10671:Great Renunciation
10666:Eight Great Events
10548:
10227:Brunnholzl, Karl.
10155:Brunnholzl, Karl.
9719:Brunnholzl, Karl.
8447:10.1353/pew.0.0235
8165:Matthew Kapstein.
7448:, p. 137-139.
7436:, p. 138-140.
6270:- commentaries on
6259:Triyānavyavasthāna
6191:Ornament of Wisdom
5756:
5707:Buddhabhūmyupadeśa
5596:
5544:Laṅkāvatāra Sūtra.
5414:
5341:Awakening of Faith
5302:
5288:
5224:(8th century) and
5033:Awakening of Faith
4979:
4971:Bhagalpur district
4862:Anuttarâśrayasūtra
4661:(which quotes the
4482:
4430:
4313:Trisvabhāvanirdeśa
4186:four immeasurables
3994:bodhisattva stages
3781:
3704:(c. 530–561?) and
3549:Treatise on Action
3498:Trisvabhāvanirdeśa
3494:Trisvabhāvanirdeśa
3482:Trisvabhāvanirdeśa
3471:Trisvabhāvanirdeśa
3453:Trisvabhāvanirdeśa
3438:Trisvabhāvanirdeśa
3365:Bodhisattvabhūmi's
3169:absence of duality
2593:sahopalambhaniyama
2557:similarly attacks
2096:classic work, the
1936:āśraya-parāvṛtti),
1472:Moggaliputta-Tissa
1454:Buddhist modernism
1206:(8th century) and
1028:རྣལ་འབྱོར་སྤྱོད་པ་
1013:Yusik-Yugahaeng-pa
422:Kāraṇḍavyūha Sūtra
408:Golden Light Sutra
321:Vimalakirtinirdeśa
137:Bodhisattva stages
102:Consciousness-only
15793:
15792:
15491:Mind–body problem
15441:Flash suppression
15401:Cartesian theater
15386:Binocular rivalry
15332:
15331:
15198:Mind–body dualism
15127:
15126:
15114:Victor J. Stenger
15089:Erwin Schrödinger
15043:Stanislas Dehaene
15023:Michael Gazzaniga
14907:Donald D. Hoffman
14791:John Polkinghorne
14771:Gottfried Leibniz
14606:
14605:
14422:
14421:
14103:
14102:
14099:
14098:
14062:Modern yoga gurus
13940:
13939:
13719:
13718:
13696:Vasishtha Samhita
13179:
13178:
12817:Om mani padme hum
12523:Women in Buddhism
12439:Buddhist councils
12309:Western countries
12097:Madhyamakālaṃkāra
11858:Shaolin Monastery
11435:Samatha-vipassanā
11045:Pratītyasamutpāda
10849:Metteyya/Maitreya
10767:
10759:
10751:
10743:
10735:
10727:
10719:
10596:Four Noble Truths
9902:978-0-19-860560-7
9709:978-0-415-37431-6
9615:978-0-86171-589-3
9592:Cheng Weishi Lun.
9447:978-0-19-023129-3
9426:978-0-19-023129-3
9272:Delenau, Florin.
9168:978-1-886439-02-3
9062:978-1-134-42886-1
9035:978-81-208-1926-9
8941:Delenau, Florin.
8923:Delenau, Florin.
8903:Delenau, Florin.
8885:Deleanu, Florin.
8844:Delenau, Florin.
8805:Deleanu, Florin.
8792:Deleanu, Florin.
8776:Deleanu, Florin.
8752:Delenau, Florin.
8723:Deleanu, Florin.
8710:Deleanu, Florin.
8688:Deleanu, Florin.
8673:Delenau, Florin.
8658:Delenau, Florin.
8643:Delenau, Florin.
8628:Delenau, Florin.
8613:Delenau, Florin.
8598:Delenau, Florin.
8583:Delenau, Florin.
8568:Delenau, Florin.
8542:Muller, Charles.
8357:978-0-19-518814-1
8060:978-0-19-023129-3
8037:978-0-19-023129-3
8017:978-0-19-023129-3
7992:Delenau, Florin.
7977:Delenau, Florin.
7964:978-0-19-023129-3
7941:978-0-19-023129-3
7921:978-0-19-023129-3
7901:978-0-19-023129-3
7880:978-0-19-023129-3
7860:978-0-19-023129-3
7811:978-0-19-023129-3
7772:Gadjin M. Nagao,
7224:978-1-317-97342-3
7175:978-81-208-0203-2
7109:Delenau, Florin.
6572:Delenau, Florin.
6554:978-0-7914-3431-4
6302:Gumei hosshin shū
6272:Laṅkāvatārasūtra,
6213:Abhisamayālaṃkāra
6061:Cheng Wei Shi Lun
5966:Buddhagotraśāstra
5930:Abhisamayālaṅkāra
5732:Abhisamayālaṅkāra
5703:Buddhabhūmi-sūtra
5699:Buddha Land Sutra
5688:Commentary on the
5650:Laṅkāvatāra Sūtra
5561:Ratnagotravibhāga
5530:traditions (like
5418:Rangtong-Shentong
5401:Yogācāra in Tibet
5311:Laṅkāvatāra Sūtra
5190:大乘中觀釋論 T.30.1567)
5023:Ratnagotravibhāga
5017:Laṅkāvatāra Sūtra
4939:Indian philosophy
4878:Abhisamayālaṅkāra
4850:Buddhagotraśāstra
4830:Ratnagotravibhāga
4818:Laṅkāvatāra Sūtra
4674:Ratnagotravibhaga
4668:Abhisamayalankara
4512:theory of seeds (
4480:, 3rd century CE.
4402:Mahāyāna Buddhism
4341:), wishlessness (
4174:six perfections (
4087:Cheng wei shi lun
4075:Cheng wei shi lun
3938:four noble truths
2986:The Three Natures
2684:kliṣṭamanovijñāna
2672:aṣṭa vijñānakāyāḥ
2565:as incoherent on
2240:Absolute Idealism
2164:absolute idealism
2068:), which states:
1884:
1883:
1770:K. N. Jayatilleke
1667:Acariya Anuruddha
1180:Mahayana Buddhism
1135:(the doctrine of
1110:Mahayana Buddhism
1063:
1062:
909:
908:
394:Laṅkāvatāra Sūtra
369:Śrīmālādevī Sūtra
344:Samādhirāja Sūtra
67:Mind of Awakening
33:Mahāyāna Buddhism
15848:
15783:
15782:
15773:
15772:
15615:Unconscious mind
15243:Reflexive monism
15238:Property dualism
15213:New mysterianism
15173:Epiphenomenalism
15153:Computationalism
15148:Anomalous monism
15136:
15135:
15028:Michael Graziano
14998:Francisco Varela
14902:Carl Gustav Jung
14866:Thomas Metzinger
14836:Martin Heidegger
14816:Kenneth M. Sayre
14676:Bertrand Russell
14651:
14650:
14633:
14626:
14619:
14610:
14609:
14465:Mahāyānasaṃgraha
14434:Avataṃsaka Sūtra
14214:
14213:
14130:
14123:
14116:
14107:
14106:
13951:
13950:
13730:
13729:
13703:Vimanarcanakalpa
13668:Gheranda Samhita
13581:Shaiva Siddhanta
13351:Yoga Yajnavalkya
13281:
13280:
13206:
13199:
13192:
13183:
13182:
13169:
13168:
13157:
13156:
12996:Sacred languages
12844:Maya Devi Temple
12807:Mahabodhi Temple
12611:Secular Buddhism
12576:Engaged Buddhism
11416:
11264:Tibetan Buddhism
11215:Vietnamese Thiền
10814:Mahāsthāmaprāpta
10765:
10757:
10749:
10741:
10733:
10725:
10717:
10566:
10565:
10553:
10543:
10533:
10526:
10519:
10510:
10509:
10485:, Richard King,
10423:
10404:
10395:
10380:Asian Philosophy
10352:
10325:
10320:Sinha, Jadunath
10318:
10312:
10307:Sinha, Jadunath
10305:
10299:
10289:
10283:
10277:
10271:
10266:Brunnholzl, Karl
10264:
10258:
10251:
10245:
10238:
10232:
10225:
10219:
10213:
10207:
10200:
10194:
10183:
10177:
10166:
10160:
10153:
10147:
10144:
10135:
10128:
10122:
10107:
10101:
10096:Keenan, John P.
10094:
10088:
10087:
10077:
10071:
10066:
10060:
10059:
10057:
10056:
10042:
10036:
10025:
10019:
10016:
10010:
10000:
9994:
9987:
9981:
9978:
9969:
9962:
9956:
9955:
9953:
9952:
9946:www.acmuller.net
9937:
9931:
9924:
9918:
9911:
9905:
9890:
9884:
9877:
9871:
9864:
9858:
9851:
9842:
9841:
9823:
9814:
9813:
9811:
9809:
9798:
9792:
9791:
9789:
9787:
9761:
9755:
9754:
9748:
9746:
9730:
9724:
9717:
9711:
9700:
9694:
9693:
9687:
9685:
9679:
9665:
9659:
9652:
9646:
9639:
9633:
9626:
9620:
9619:
9601:
9595:
9588:
9582:
9575:
9564:
9557:
9551:
9550:
9548:
9547:
9541:www.acmuller.net
9532:
9526:
9519:
9513:
9506:
9500:
9493:
9487:
9480:
9474:
9467:
9461:
9458:
9449:
9435:
9429:
9414:
9408:
9401:
9392:
9381:
9372:
9367:Brunnholzl, Karl
9365:
9359:
9352:
9343:
9336:
9330:
9325:Brunnholzl, Karl
9323:
9317:
9311:
9305:
9298:
9292:
9285:
9279:
9270:
9261:
9256:Gold, Jonathan,
9254:
9248:
9245:
9239:
9232:
9226:
9215:
9209:
9208:
9195:
9186:
9179:
9173:
9172:
9141:
9135:
9128:
9122:
9107:
9101:
9094:
9088:
9085:
9076:
9073:
9067:
9066:
9046:
9040:
9039:
9019:
9013:
8999:O’Brien-Kop, K.
8997:
8991:
8982:
8976:
8957:
8948:
8939:
8930:
8921:
8910:
8901:
8890:
8883:
8877:
8870:
8864:
8857:
8851:
8842:
8836:
8829:
8823:
8816:
8810:
8803:
8797:
8790:
8781:
8774:
8768:
8765:
8759:
8750:
8744:
8737:
8728:
8721:
8715:
8708:
8702:
8699:
8693:
8686:
8680:
8671:
8665:
8656:
8650:
8641:
8635:
8626:
8620:
8611:
8605:
8596:
8590:
8581:
8575:
8566:
8560:
8553:
8547:
8540:
8529:
8522:
8511:
8504:
8495:
8492:
8486:
8483:
8477:
8474:
8468:
8465:
8459:
8458:
8426:
8420:
8413:
8407:
8404:
8398:
8391:
8385:
8378:
8372:
8365:
8359:
8345:
8339:
8338:
8320:
8311:
8308:Asian Philosophy
8304:
8298:
8295:
8289:
8275:
8269:
8268:
8250:
8244:
8243:
8223:
8217:
8216:
8196:
8190:
8179:
8170:
8163:
8142:
8136:
8113:
8111:
8105:
8097:
8095:
8093:
8084:. Archived from
8073:
8062:
8048:
8039:
8025:
8019:
8005:
7999:
7990:
7984:
7975:
7966:
7952:
7943:
7929:
7923:
7909:
7903:
7889:
7883:
7868:
7862:
7848:
7842:
7840:
7819:
7813:
7799:
7788:
7783:
7777:
7770:
7764:
7761:
7752:
7749:
7738:
7731:
7725:
7722:
7713:
7708:Siderits, Mark,
7706:
7700:
7693:
7687:
7684:
7673:
7668:Siderits, Mark,
7666:
7660:
7657:
7648:
7638:
7632:
7625:
7619:
7613:
7604:
7598:
7592:
7586:
7577:
7571:
7560:
7554:
7548:
7545:
7539:
7536:
7530:
7527:
7521:
7518:
7512:
7505:
7499:
7496:
7490:
7487:
7478:
7471:
7465:
7458:
7449:
7443:
7437:
7431:
7425:
7420:Siderits, Mark,
7418:
7409:
7399:
7393:
7386:
7367:
7362:Wood, Thomas E.
7360:
7354:
7344:
7338:
7333:Siderits, Mark,
7331:
7325:
7320:Siderits, Mark,
7318:
7309:
7304:Siderits, Mark,
7302:
7296:
7291:Siderits, Mark,
7289:
7283:
7276:
7270:
7267:
7261:
7260:
7259:
7258:
7244:
7229:
7228:
7208:
7202:
7199:Kochumuttom 1999
7196:
7190:
7187:Kochumuttom 1999
7184:
7178:
7163:
7157:
7150:
7139:
7136:Kochumuttom 1999
7133:
7124:
7107:
7101:
7098:
7092:
7077:
7071:
7052:
7046:
7040:
7034:
7031:
7022:
7015:
7009:
6999:
6993:
6990:
6984:
6977:
6971:
6964:
6958:
6951:
6945:
6938:
6929:
6928:
6900:
6894:
6887:
6881:
6876:Siderits, Mark,
6874:
6865:
6857:
6851:
6844:
6838:
6831:
6825:
6824:
6801:Asian Philosophy
6796:
6790:
6783:
6777:
6767:
6744:
6734:
6728:
6725:
6719:
6716:Kochumuttom 1999
6713:
6700:
6693:
6687:
6668:
6662:
6657:Siderits, Mark,
6655:
6642:
6627:
6618:
6611:
6600:
6585:
6579:
6570:
6559:
6558:
6535:
6529:
6520:
6465:
6450:
6438:
6435:
6429:
6413:
6407:
6399:
6368:Kashmir Shaivism
6316:Kanjin kakumushō
6107:Madhyāntavibhāga
5993:(author unknown)
5939:Ārya Vimuktisena
5894:("A Treatise on
5877:Viṃśaṭikā-kārikā
5859:Mahāyānasaṃgraha
5824:(Distinguishing
5806:Madhyāntavibhāga
5799:Bodhisattvabhumi
5691:Cheng weishi lun
5680:Ghanavyūha Sūtra
5626:Daśabhūmikasūtra
5620:Avataṃsaka Sūtra
5555:" including the
5540:Tibetan Buddhism
5428:Tibetan Buddhism
5361:Cheng Weishi Lun
5336:Mahāyānasaṃgraha
5281:Longmen Grottoes
5244:. Likewise, the
5066:Cheng Weishi Lun
4949:) as well as in
4933:The influential
4824:Ghanavyūha sūtra
4683:Mahāyānasaṃgraha
4659:Mahāyānasaṃgraha
4655:Bodhisattvabhumi
4651:Madhyāntavibhāga
4634:(4th c. CE) and
4608:
4599:
4569:Mūlasarvāstivāda
4253:prajñaptimātratā
4203:Bodhisattvabhūmi
4170:Bodhisattvabhūmi
4157:) of existence (
4135:Bodhisattvabhūmi
4127:Bodhisattvabhūmi
4091:Mahāyānasaṃgraha
4069:Path of seeing (
4063:Mahāyānasaṃgraha
4040:Mahāyānasaṃgraha
3986:Mahāyānasaṃgraha
3981:Chéng Wéishì Lùn
3968:Bodhisattva path
3909:unattractiveness
3882:nirodhasamāpatti
3853:Mahāyānasaṃgraha
3837:Madhyāntavibhāga
3637:(private Buddha)
3599:nirvikalpa-jñāna
3569:āśraya-parāvṛtti
3490:soteriologically
3427:Mahāyānasaṃgraha
3388:moral relativism
3373:Bodhisattvabhūmi
3369:Tattvārthapaṭala
3350:Bodhisattvabhūmi
3278:dependent arisen
3257:Madhyāntavibhāga
3240:; Madhyamaka is
3215:Cūḷasuññatasutta
3197:Madhyāntavibhāga
3137:Mahāyānasaṃgraha
3108:Mahāyānasaṃgraha
3060:Cheng Weishi Lun
3043:Mahāyānasaṃgraha
2674:) are: the five
2632:soteriologically
2588:Pramāṇaviniścaya
2505:Chinese Buddhism
2365:Phenomenological
2267:David Kalupahana
2228:paramārtha-satya
2207:)." Indeed, the
2099:Mahāyānasaṃgraha
2018:vijñapti-mātra."
1952:The doctrine of
1876:
1869:
1862:
1848:
1847:
1846:
1837:
1836:
1775:David Kalupahana
1434:Buddhist atomism
1258:
1233:
1226:
1225:
1212:Tibetan Buddhism
1202:by figures like
1086:
1075:
1052:
1050:Du-già Hành Tông
1037:
1030:
1029:
1015:
1004:
1003:
989:
978:
977:
963:
952:
951:
938:
911:
910:
901:
894:
887:
676:Hongzhi Zhengjue
493:Tibetan Buddhism
401:Ghanavyūha sūtra
389:
357:
330:Pure Land Sutras
325:
300:
261:Wrathful deities
44:
34:
19:
18:
15856:
15855:
15851:
15850:
15849:
15847:
15846:
15845:
15796:
15795:
15794:
15789:
15761:
15644:
15620:Unconsciousness
15431:Explanatory gap
15381:Binding problem
15328:
15262:
15123:
15109:Susan Blackmore
15062:
15053:Stuart Hameroff
14973:Antonio Damasio
14956:
14952:Wolfgang Köhler
14890:
14851:Paul Churchland
14756:George Berkeley
14726:Donald Davidson
14642:
14637:
14607:
14602:
14535:
14509:
14505:Kanjinkakumushō
14448:
14418:
14352:
14316:
14205:
14139:
14134:
14104:
14095:
14028:
14007:Yoga as therapy
13973:Standing asanas
13936:
13806:
13768:
13715:
13647:Hatha Ratnavali
13604:
13547:
13469:Viparita Karani
13356:
13315:
13270:
13215:
13210:
13180:
13175:
13163:
13145:
13097:
13012:
12927:
12664:Ordination hall
12625:
12527:
12498:Buddhist crisis
12410:
12107:
12059:Mahayana sutras
12035:
12031:Thích Nhất Hạnh
11862:
11735:
11675:
11625:Bodhisattva vow
11310:
11176:
11116:
11075:Taṇhā (Craving)
11010:Five hindrances
10961:
10853:
10783:
10637:
10582:
10554:
10537:
10473:
10468:
10333:
10328:
10319:
10315:
10306:
10302:
10290:
10286:
10278:
10274:
10265:
10261:
10252:
10248:
10240:Lugli, Ligeia,
10239:
10235:
10226:
10222:
10216:Kalupahana 1992
10214:
10210:
10202:Lugli, Ligeia,
10201:
10197:
10184:
10180:
10167:
10163:
10154:
10150:
10145:
10138:
10129:
10125:
10108:
10104:
10095:
10091:
10078:
10074:
10067:
10063:
10054:
10052:
10044:
10043:
10039:
10026:
10022:
10017:
10013:
10001:
9997:
9988:
9984:
9979:
9972:
9964:Makeham, John.
9963:
9959:
9950:
9948:
9938:
9934:
9930:. p. 121. 2012.
9925:
9921:
9912:
9908:
9891:
9887:
9878:
9874:
9865:
9861:
9852:
9845:
9838:
9824:
9817:
9807:
9805:
9799:
9795:
9785:
9783:
9781:
9762:
9758:
9744:
9742:
9731:
9727:
9718:
9714:
9701:
9697:
9683:
9681:
9677:
9666:
9662:
9654:Makeham, John.
9653:
9649:
9640:
9636:
9627:
9623:
9616:
9602:
9598:
9589:
9585:
9576:
9567:
9558:
9554:
9545:
9543:
9533:
9529:
9525:1984. pp. 32-33
9520:
9516:
9507:
9503:
9494:
9490:
9481:
9477:
9468:
9464:
9459:
9452:
9436:
9432:
9415:
9411:
9402:
9395:
9382:
9375:
9366:
9362:
9354:Lusthaus, Dan,
9353:
9346:
9338:Lusthaus, Dan,
9337:
9333:
9324:
9320:
9312:
9308:
9299:
9295:
9286:
9282:
9271:
9264:
9255:
9251:
9246:
9242:
9233:
9229:
9216:
9212:
9199:Tucci, Giuseppe
9196:
9189:
9180:
9176:
9169:
9142:
9138:
9129:
9125:
9108:
9104:
9095:
9091:
9086:
9079:
9074:
9070:
9063:
9047:
9043:
9036:
9020:
9016:
9007:J Indian Philos
8998:
8994:
8983:
8979:
8958:
8951:
8940:
8933:
8922:
8913:
8902:
8893:
8884:
8880:
8871:
8867:
8858:
8854:
8843:
8839:
8830:
8826:
8817:
8813:
8804:
8800:
8791:
8784:
8775:
8771:
8766:
8762:
8751:
8747:
8738:
8731:
8722:
8718:
8709:
8705:
8700:
8696:
8687:
8683:
8672:
8668:
8657:
8653:
8642:
8638:
8627:
8623:
8612:
8608:
8597:
8593:
8582:
8578:
8567:
8563:
8554:
8550:
8541:
8532:
8523:
8514:
8505:
8498:
8493:
8489:
8484:
8480:
8475:
8471:
8466:
8462:
8427:
8423:
8414:
8410:
8405:
8401:
8392:
8388:
8379:
8375:
8366:
8362:
8346:
8342:
8335:
8321:
8314:
8305:
8301:
8296:
8292:
8276:
8272:
8265:
8251:
8247:
8240:
8224:
8220:
8213:
8197:
8193:
8180:
8173:
8164:
8145:
8137:
8116:
8099:
8098:
8091:
8089:
8082:"Archived copy"
8080:
8074:
8065:
8049:
8042:
8026:
8022:
8006:
8002:
7991:
7987:
7976:
7969:
7953:
7946:
7930:
7926:
7910:
7906:
7890:
7886:
7869:
7865:
7849:
7845:
7837:
7820:
7816:
7800:
7791:
7784:
7780:
7771:
7767:
7762:
7755:
7750:
7741:
7732:
7728:
7723:
7716:
7707:
7703:
7699:, 2019, p. 470.
7694:
7690:
7685:
7676:
7672:, 2017, p. 176.
7667:
7663:
7658:
7651:
7639:
7635:
7626:
7622:
7616:Kalupahana 1992
7614:
7607:
7601:Kalupahana 1992
7599:
7595:
7589:Kalupahana 1992
7587:
7580:
7574:Kalupahana 1992
7572:
7563:
7557:Kalupahana 1992
7555:
7551:
7546:
7542:
7537:
7533:
7528:
7524:
7519:
7515:
7506:
7502:
7497:
7493:
7488:
7481:
7472:
7468:
7459:
7452:
7446:Kalupahana 1992
7444:
7440:
7434:Kalupahana 1992
7432:
7428:
7424:, 2017, p. 175.
7419:
7412:
7400:
7396:
7387:
7370:
7361:
7357:
7345:
7341:
7337:, 2017, p. 173.
7332:
7328:
7324:, 2017, p. 170.
7319:
7312:
7308:, 2017, p. 157.
7303:
7299:
7290:
7286:
7277:
7273:
7268:
7264:
7256:
7254:
7245:
7232:
7225:
7209:
7205:
7197:
7193:
7185:
7181:
7164:
7160:
7151:
7142:
7134:
7127:
7108:
7104:
7099:
7095:
7078:
7074:
7069:Wayback Machine
7053:
7049:
7043:Kalupahana 1992
7041:
7037:
7032:
7025:
7016:
7012:
7000:
6996:
6991:
6987:
6978:
6974:
6965:
6961:
6952:
6948:
6939:
6932:
6901:
6897:
6888:
6884:
6880:, 2017, p. 149.
6875:
6868:
6864:
6858:
6854:
6845:
6841:
6832:
6828:
6797:
6793:
6784:
6780:
6768:
6747:
6735:
6731:
6726:
6722:
6714:
6703:
6694:
6690:
6669:
6665:
6661:, 2017, p. 146.
6656:
6645:
6628:
6621:
6612:
6603:
6586:
6582:
6571:
6562:
6555:
6539:Makransky, John
6536:
6532:
6521:
6478:
6474:
6469:
6468:
6451:
6447:
6442:
6441:
6436:
6432:
6414:
6410:
6400:
6396:
6391:
6344:
6338:
6329:
6279:Pramāṇavārttika
6195:vijñaptimātratā
6169:Prajñakaragupta
6148:Ālambanaparīkśā
6032:Pramānaṿārttika
6001:Ālambanaparīkṣā
5950:Ālambanaparīkṣā
5883:Triṃśikā-kārikā
5836:Maitreya corpus
5741:
5714:Mahayana sutras
5671:tathāgatagarbha
5667:tathāgatagarbha
5659:Saṃdhinirmocana
5655:Étienne Lamotte
5601:
5588:
5568:Vācaspati Miśra
5524:
5465:in Kagyu). The
5449:school and its
5420:
5403:
5269:
5263:
5121:
5086:tathāgatagarbha
5070:tathāgatagarbha
5008:tathāgatagarbha
4984:tathāgatagarbha
4963:
4945:(especially at
4927:Tathāgatagarbha
4779:Prajñakaragupta
4728:
4628:
4627:
4626:
4625:
4611:
4610:
4609:
4601:
4600:
4589:
4579:", such as the
4561:Saṃdhinirmocana
4553:Saṃdhinirmocana
4532:Saṃdhinirmocana
4414:
4406:Tathāgatagarbha
4394:
4377:Saṃdhinirmocana
4360:
4292:
4275:and ideations (
4198:
4137:is the wisdom (
4123:
4032:six perfections
4016:sambhāra-mārga,
3970:
3895:) or 'images' (
3813:Mahāyāna sūtras
3762:
3708:(c. 510–570?).
3698:rdzun pa, alika
3667:
3620:
3611:Mahādarśa-jñāna
3561:
3547:. Vasubandhu's
3506:
3500:to Vasubandhu.
3415:
3323:conventionalism
3238:foundationalist
3225:
3157:
2988:
2929:visaya-vijñapti
2909:
2836:ālaya-vijñāna's
2747:
2668:
2662:
2654:
2628:
2575:
2529:Ālambanaparīkṣā
2521:
2454:The problem of
2419:
2410:
2385:vijñapti-mātra,
2353:
2305:perception-only
2283:Abhidharmakosha
2248:
2156:
2151:
2135:Pramānaṿārttika
1982:
1957:
1900:mental training
1880:
1844:
1842:
1831:
1825:
1824:
1820:14th Dalai Lama
1805:Jamgon Kongtrul
1795:Thích Nhất Hạnh
1745:Keiji Nishitani
1710:
1702:
1701:
1652:Abhayakaragupta
1467:
1459:
1458:
1369:Buddhist ethics
1359:
1351:
1350:
1266:
1224:
1182:. The brothers
1151:, as well as a
1031:
1005:
979:
953:
916:Yogacāra school
915:
914:Translations of
905:
876:
875:
799:
791:
790:
786:Thích Nhất Hạnh
781:14th Dalai Lama
716:Abhayākaragupta
531:
523:
522:
438:
428:
427:
276:
274:Mahayana sutras
266:
265:
176:
162:
161:
132:Bodhisattva vow
52:
32:
17:
12:
11:
5:
15854:
15844:
15843:
15838:
15833:
15828:
15823:
15818:
15813:
15808:
15791:
15790:
15788:
15787:
15777:
15766:
15763:
15762:
15760:
15759:
15752:
15745:
15738:
15733:
15726:
15719:
15712:
15705:
15700:
15693:
15686:
15679:
15672:
15665:
15660:
15652:
15650:
15646:
15645:
15643:
15642:
15637:
15632:
15630:Visual masking
15627:
15622:
15617:
15612:
15607:
15602:
15597:
15592:
15587:
15582:
15580:Sentiocentrism
15577:
15572:
15567:
15566:
15565:
15553:
15548:
15543:
15538:
15533:
15528:
15523:
15518:
15513:
15508:
15503:
15498:
15493:
15488:
15483:
15478:
15473:
15468:
15463:
15458:
15453:
15448:
15443:
15438:
15433:
15428:
15423:
15418:
15413:
15408:
15403:
15398:
15393:
15388:
15383:
15378:
15373:
15372:
15371:
15361:
15356:
15351:
15346:
15340:
15338:
15334:
15333:
15330:
15329:
15327:
15326:
15321:
15316:
15311:
15306:
15301:
15296:
15291:
15286:
15281:
15276:
15270:
15268:
15264:
15263:
15261:
15260:
15255:
15250:
15245:
15240:
15235:
15230:
15225:
15220:
15215:
15210:
15208:Neutral monism
15205:
15200:
15195:
15190:
15188:Interactionism
15185:
15180:
15175:
15170:
15165:
15160:
15155:
15150:
15144:
15142:
15133:
15129:
15128:
15125:
15124:
15122:
15121:
15119:Wolfgang Pauli
15116:
15111:
15106:
15101:
15096:
15091:
15086:
15081:
15076:
15070:
15068:
15064:
15063:
15061:
15060:
15055:
15050:
15048:Steven Laureys
15045:
15040:
15035:
15033:Patrick Wilken
15030:
15025:
15020:
15015:
15010:
15005:
15003:Gerald Edelman
15000:
14995:
14990:
14985:
14980:
14978:Benjamin Libet
14975:
14970:
14964:
14962:
14958:
14957:
14955:
14954:
14949:
14944:
14939:
14934:
14932:Max Wertheimer
14929:
14924:
14919:
14917:Gustav Fechner
14914:
14912:Franz Brentano
14909:
14904:
14898:
14896:
14892:
14891:
14889:
14888:
14886:William Seager
14883:
14878:
14873:
14868:
14863:
14861:René Descartes
14858:
14853:
14848:
14843:
14838:
14833:
14828:
14823:
14818:
14813:
14811:Keith Frankish
14808:
14803:
14798:
14793:
14788:
14783:
14778:
14773:
14768:
14763:
14758:
14753:
14751:Galen Strawson
14748:
14743:
14738:
14736:Edmund Husserl
14733:
14728:
14723:
14718:
14716:David Papineau
14713:
14708:
14706:David Chalmers
14703:
14701:Daniel Dennett
14698:
14693:
14688:
14683:
14678:
14673:
14671:Baruch Spinoza
14668:
14663:
14657:
14655:
14648:
14644:
14643:
14636:
14635:
14628:
14621:
14613:
14604:
14603:
14601:
14600:
14599:
14598:
14593:
14588:
14583:
14573:
14572:
14571:
14564:Northern Hossō
14561:
14560:
14559:
14554:
14543:
14541:
14537:
14536:
14534:
14533:
14528:
14523:
14517:
14515:
14511:
14510:
14508:
14507:
14502:
14497:
14492:
14487:
14482:
14477:
14472:
14467:
14462:
14456:
14454:
14450:
14449:
14447:
14446:
14441:
14436:
14430:
14428:
14424:
14423:
14420:
14419:
14417:
14416:
14411:
14406:
14401:
14396:
14391:
14386:
14381:
14376:
14371:
14366:
14360:
14358:
14354:
14353:
14351:
14350:
14345:
14340:
14335:
14330:
14324:
14322:
14318:
14317:
14315:
14314:
14309:
14304:
14299:
14294:
14289:
14284:
14279:
14274:
14269:
14264:
14259:
14256:
14251:
14246:
14241:
14236:
14231:
14226:
14224:Maitreya-nātha
14220:
14218:
14211:
14207:
14206:
14204:
14203:
14198:
14193:
14188:
14183:
14178:
14173:
14168:
14163:
14158:
14153:
14147:
14145:
14141:
14140:
14133:
14132:
14125:
14118:
14110:
14101:
14100:
14097:
14096:
14094:
14093:
14092:
14091:
14084:
14074:
14069:
14064:
14059:
14054:
14049:
14048:
14047:
14036:
14034:
14030:
14029:
14027:
14026:
14019:
14014:
14012:Yoga for women
14009:
14004:
14003:
14002:
14000:Hasta Vinyasas
13992:
13990:Sun Salutation
13987:
13982:
13981:
13980:
13978:List of asanas
13975:
13970:
13959:
13957:
13948:
13942:
13941:
13938:
13937:
13935:
13934:
13933:
13932:
13924:
13923:
13922:
13914:
13913:
13912:
13907:
13902:
13897:
13892:
13891:
13890:
13885:
13880:
13875:
13870:
13865:
13855:
13850:
13842:
13841:
13840:
13835:
13830:
13825:
13816:
13814:
13808:
13807:
13805:
13804:
13803:
13802:
13797:
13789:
13788:
13787:
13778:
13776:
13770:
13769:
13767:
13766:
13759:
13754:
13749:
13744:
13738:
13736:
13727:
13721:
13720:
13717:
13716:
13714:
13713:
13706:
13699:
13692:
13689:Sritattvanidhi
13685:
13678:
13675:Joga Pradipika
13671:
13664:
13657:
13650:
13643:
13636:
13629:
13622:
13614:
13612:
13606:
13605:
13603:
13602:
13597:
13596:
13595:
13585:
13584:
13583:
13578:
13568:
13563:
13557:
13555:
13549:
13548:
13546:
13545:
13540:
13535:
13534:
13533:
13528:
13523:
13518:
13513:
13508:
13503:
13493:
13488:
13483:
13478:
13477:
13476:
13471:
13466:
13461:
13451:
13450:
13449:
13444:
13439:
13434:
13424:
13419:
13418:
13417:
13412:
13407:
13402:
13397:
13392:
13391:
13390:
13388:Lotus position
13380:
13375:
13364:
13362:
13358:
13357:
13355:
13354:
13347:
13340:
13333:
13325:
13323:
13317:
13316:
13314:
13313:
13305:
13300:
13295:
13289:
13287:
13278:
13272:
13271:
13269:
13268:
13263:
13262:
13261:
13256:
13251:
13241:
13236:
13231:
13225:
13223:
13217:
13216:
13209:
13208:
13201:
13194:
13186:
13177:
13176:
13174:
13173:
13161:
13150:
13147:
13146:
13144:
13143:
13138:
13133:
13128:
13123:
13118:
13113:
13107:
13105:
13099:
13098:
13096:
13095:
13090:
13085:
13080:
13075:
13070:
13065:
13060:
13055:
13050:
13045:
13044:
13043:
13038:
13028:
13022:
13020:
13014:
13013:
13011:
13010:
13009:
13008:
13003:
12993:
12988:
12983:
12978:
12973:
12968:
12963:
12958:
12953:
12948:
12943:
12937:
12935:
12929:
12928:
12926:
12925:
12920:
12915:
12914:
12913:
12908:
12903:
12898:
12893:
12883:
12878:
12873:
12868:
12863:
12862:
12861:
12856:
12851:
12846:
12841:
12831:
12826:
12821:
12820:
12819:
12809:
12804:
12799:
12794:
12793:
12792:
12787:
12782:
12777:
12772:
12762:
12757:
12752:
12747:
12742:
12737:
12732:
12731:
12730:
12728:Greco-Buddhist
12720:
12719:
12718:
12713:
12708:
12703:
12698:
12693:
12688:
12683:
12682:
12681:
12679:Burmese pagoda
12671:
12666:
12661:
12656:
12651:
12646:
12635:
12633:
12627:
12626:
12624:
12623:
12618:
12613:
12608:
12603:
12598:
12593:
12588:
12583:
12578:
12573:
12568:
12563:
12558:
12553:
12548:
12543:
12537:
12535:
12529:
12528:
12526:
12525:
12520:
12515:
12510:
12505:
12500:
12495:
12490:
12485:
12480:
12475:
12470:
12469:
12468:
12461:Greco-Buddhism
12458:
12453:
12452:
12451:
12441:
12436:
12431:
12426:
12420:
12418:
12412:
12411:
12409:
12408:
12407:
12406:
12401:
12396:
12394:United Kingdom
12391:
12386:
12381:
12376:
12371:
12366:
12361:
12356:
12351:
12346:
12341:
12339:Czech Republic
12336:
12331:
12326:
12321:
12316:
12306:
12305:
12304:
12299:
12289:
12288:
12287:
12277:
12276:
12275:
12270:
12260:
12255:
12250:
12245:
12240:
12235:
12230:
12229:
12228:
12218:
12213:
12203:
12198:
12193:
12188:
12183:
12178:
12173:
12168:
12163:
12158:
12153:
12148:
12143:
12138:
12133:
12128:
12123:
12117:
12115:
12109:
12108:
12106:
12105:
12103:Abhidharmadīpa
12100:
12093:
12088:
12083:
12076:
12071:
12066:
12061:
12056:
12051:
12045:
12043:
12037:
12036:
12034:
12033:
12028:
12023:
12021:B. R. Ambedkar
12018:
12013:
12008:
12003:
11998:
11993:
11988:
11983:
11978:
11973:
11968:
11963:
11958:
11953:
11948:
11943:
11941:Songtsen Gampo
11938:
11933:
11928:
11923:
11918:
11913:
11908:
11903:
11898:
11893:
11888:
11883:
11878:
11872:
11870:
11864:
11863:
11861:
11860:
11855:
11854:
11853:
11843:
11838:
11833:
11828:
11823:
11818:
11817:
11816:
11806:
11801:
11796:
11791:
11786:
11781:
11776:
11771:
11766:
11761:
11756:
11751:
11745:
11743:
11737:
11736:
11734:
11733:
11732:
11731:
11726:
11721:
11716:
11706:
11701:
11696:
11691:
11685:
11683:
11677:
11676:
11674:
11673:
11668:
11667:
11666:
11656:
11655:
11654:
11649:
11644:
11634:
11633:
11632:
11627:
11622:
11620:Eight precepts
11617:
11607:
11606:
11605:
11600:
11595:
11590:
11580:
11579:
11578:
11568:
11563:
11558:
11557:
11556:
11551:
11546:
11536:
11531:
11526:
11521:
11516:
11515:
11514:
11509:
11499:
11494:
11493:
11492:
11487:
11482:
11477:
11472:
11467:
11462:
11457:
11452:
11447:
11442:
11432:
11427:
11422:
11417:
11408:
11398:
11393:
11391:Five Strengths
11388:
11383:
11378:
11373:
11368:
11363:
11358:
11357:
11356:
11351:
11346:
11341:
11331:
11326:
11320:
11318:
11312:
11311:
11309:
11308:
11303:
11298:
11293:
11288:
11283:
11282:
11281:
11276:
11271:
11266:
11256:
11255:
11254:
11249:
11244:
11239:
11234:
11229:
11224:
11219:
11218:
11217:
11212:
11207:
11202:
11186:
11184:
11178:
11177:
11175:
11174:
11169:
11168:
11167:
11162:
11157:
11152:
11147:
11142:
11132:
11126:
11124:
11118:
11117:
11115:
11114:
11109:
11108:
11107:
11102:
11097:
11087:
11082:
11077:
11072:
11067:
11062:
11057:
11052:
11047:
11042:
11037:
11032:
11030:Mental factors
11027:
11022:
11017:
11012:
11007:
11002:
10997:
10992:
10987:
10982:
10977:
10971:
10969:
10963:
10962:
10960:
10959:
10954:
10949:
10944:
10939:
10934:
10929:
10924:
10919:
10914:
10909:
10904:
10899:
10894:
10889:
10884:
10882:Mahamoggallāna
10879:
10874:
10869:
10863:
10861:
10855:
10854:
10852:
10851:
10846:
10841:
10836:
10831:
10826:
10821:
10816:
10811:
10806:
10805:
10804:
10797:Avalokiteśvara
10793:
10791:
10785:
10784:
10782:
10781:
10776:
10771:
10770:
10769:
10761:
10753:
10745:
10737:
10729:
10721:
10708:
10703:
10698:
10693:
10688:
10683:
10678:
10673:
10668:
10663:
10658:
10653:
10647:
10645:
10639:
10638:
10636:
10635:
10630:
10625:
10620:
10619:
10618:
10613:
10608:
10598:
10592:
10590:
10584:
10583:
10581:
10580:
10575:
10570:
10559:
10556:
10555:
10536:
10535:
10528:
10521:
10513:
10507:
10506:
10500:
10490:
10480:
10472:
10471:External links
10469:
10467:
10466:
10456:
10445:
10438:
10431:
10424:
10415:
10408:Norbu, Namkhai
10405:
10396:
10371:
10353:
10344:
10334:
10332:
10329:
10327:
10326:
10322:Indian Realism
10313:
10309:Indian Realism
10300:
10291:Sinclair, Iain
10284:
10272:
10259:
10246:
10233:
10220:
10218:, p. 126.
10208:
10195:
10178:
10161:
10148:
10136:
10123:
10102:
10089:
10072:
10061:
10037:
10020:
10011:
9995:
9982:
9970:
9957:
9932:
9919:
9913:Powers, John.
9906:
9885:
9872:
9859:
9843:
9836:
9815:
9793:
9779:
9756:
9725:
9712:
9695:
9660:
9647:
9634:
9621:
9614:
9596:
9583:
9565:
9552:
9527:
9514:
9501:
9488:
9475:
9462:
9450:
9430:
9409:
9393:
9373:
9360:
9344:
9331:
9318:
9306:
9293:
9280:
9262:
9249:
9240:
9227:
9210:
9187:
9181:Wayman, Alex.
9174:
9167:
9136:
9123:
9102:
9089:
9077:
9068:
9061:
9041:
9034:
9014:
8992:
8977:
8949:
8931:
8911:
8891:
8878:
8865:
8852:
8837:
8824:
8811:
8798:
8782:
8769:
8760:
8745:
8729:
8716:
8703:
8694:
8681:
8666:
8651:
8636:
8621:
8606:
8591:
8576:
8561:
8548:
8530:
8512:
8496:
8487:
8478:
8469:
8460:
8441:(2): 392–419.
8421:
8408:
8399:
8386:
8373:
8360:
8340:
8333:
8312:
8299:
8290:
8270:
8263:
8245:
8238:
8218:
8211:
8191:
8171:
8143:
8114:
8063:
8040:
8020:
8000:
7985:
7967:
7944:
7924:
7904:
7884:
7863:
7843:
7835:
7814:
7789:
7778:
7765:
7753:
7739:
7726:
7714:
7701:
7688:
7674:
7661:
7649:
7633:
7620:
7618:, p. 141.
7605:
7603:, p. 140.
7593:
7591:, p. 138.
7578:
7576:, p. 139.
7561:
7559:, p. 137.
7549:
7540:
7531:
7522:
7513:
7500:
7491:
7479:
7466:
7450:
7438:
7426:
7410:
7394:
7368:
7355:
7339:
7326:
7310:
7297:
7284:
7271:
7262:
7230:
7223:
7203:
7191:
7189:, p. 1-2.
7179:
7158:
7152:Wayman, Alex,
7140:
7125:
7102:
7093:
7072:
7047:
7035:
7023:
7010:
6994:
6985:
6972:
6966:Butler, Sean,
6959:
6953:Saam Trivedi,
6946:
6930:
6895:
6882:
6866:
6852:
6839:
6826:
6807:(3): 231–246.
6791:
6778:
6745:
6729:
6720:
6701:
6688:
6663:
6643:
6619:
6601:
6580:
6560:
6553:
6530:
6475:
6473:
6470:
6467:
6466:
6462:Maitreya-nātha
6444:
6443:
6440:
6439:
6430:
6408:
6393:
6392:
6390:
6387:
6386:
6385:
6380:
6375:
6370:
6365:
6360:
6355:
6350:
6343:
6340:
6328:
6325:
6324:
6323:
6314:(1194–1252) -
6309:
6300:(1155–1213) -
6295:
6281:
6268:Jñānaśrībhadra
6265:
6251:Ratnākāraśānti
6248:
6246:Sarvajñāsiddhi
6235:
6233:Sarvajñāsiddhi
6222:
6197:
6183:Śaṅkaranandana
6180:
6166:
6160:
6153:
6150:
6136:
6124:
6118:
6109:
6100:
6081:
6071:
6053:
6044:
6027:
6010:
5994:
5986:
5973:
5958:
5942:
5926:
5915:
5905:
5869:
5850:
5839:
5818:
5802:
5786:
5740:
5737:
5600:
5597:
5587:
5586:Textual corpus
5584:
5523:
5520:
5402:
5399:
5334:) and Shelun (
5265:Main article:
5262:
5259:
5234:Shakya Chokden
5226:Ratnākaraśānti
5120:
5117:
5101:Ratnākaraśānti
5054:amala-vijñāna,
4993:nitya, sukha,
4962:
4959:
4955:Śaṅkaranandana
4866:
4865:
4813:
4786:
4783:Jinendrabuddhi
4775:Devendrabuddhi
4727:
4724:
4613:
4612:
4603:
4602:
4594:
4593:
4592:
4591:
4590:
4588:
4585:
4577:"Yogācārabhūmi
4522:theory of the
4502:vijñapti-mātra
4424:ruled much of
4413:
4410:
4393:
4390:
4359:
4356:
4309:
4308:
4305:
4302:
4299:
4291:
4288:
4265:
4264:
4257:
4240:
4229:vastuparyeṣaṇā
4225:
4197:
4194:
4122:
4119:
4118:
4117:
4098:
4083:bhāvanā-mārga,
4079:
4067:
4047:prayoga-mārga,
4043:
3969:
3966:
3770:Loriyan Tangai
3761:
3758:
3749:Ratnākaraśānti
3721:ye shes, jñāna
3717:rnam pa, ākāra
3694:bden pa, satya
3690:rnam pa, ākāra
3666:
3663:
3651:
3650:
3647:
3644:
3638:
3635:pratyekabuddha
3631:
3619:
3616:
3560:
3557:
3533:adhipati-phala
3505:
3502:
3414:
3411:
3269:actual absence
3224:
3221:
3156:
3153:
3152:
3151:
3117:
3076:
2987:
2984:
2956:Walpola Rahula
2952:early Buddhism
2908:
2905:
2901:(suksma-citta)
2870:ālaya-vijñāna,
2805:intentionality
2801:ālaya-vijñāna,
2746:
2741:
2707:mano-vijñāna),
2664:Main article:
2661:
2658:
2653:
2650:
2627:
2624:
2574:
2571:
2520:
2517:
2497:vijñapti-mātra
2480:
2479:
2471:
2452:
2445:dream argument
2418:
2415:
2409:
2406:
2361:vijñapti-mātra
2352:
2349:
2336:vijñapti-mātra
2297:vijñapti-mātra
2275:vijñapti-mātra
2247:
2244:
2233:vijñapti-mātra
2223:vijñapti-mātra
2215:vijñapti-mātra
2155:
2152:
2150:
2148:vijñapti-mātra
2144:
2115:vijñapti-mātra
1981:
1978:
1961:vijñapti-mātra
1956:
1954:vijñapti-mātra
1950:
1928:vijñapti-mātra
1911:Prajñāpāramitā
1882:
1881:
1879:
1878:
1871:
1864:
1856:
1853:
1852:
1827:
1826:
1823:
1822:
1817:
1815:Gendün Chöphel
1812:
1807:
1802:
1797:
1792:
1787:
1782:
1777:
1772:
1767:
1765:Mahasi Sayadaw
1762:
1757:
1752:
1747:
1742:
1740:Kitaro Nishida
1737:
1732:
1727:
1725:B. R. Ambedkar
1722:
1717:
1711:
1708:
1707:
1704:
1703:
1700:
1699:
1694:
1689:
1684:
1679:
1674:
1669:
1664:
1659:
1654:
1649:
1647:Ratnākaraśānti
1644:
1639:
1634:
1629:
1624:
1619:
1614:
1609:
1604:
1599:
1594:
1592:Guifeng Zongmi
1589:
1584:
1579:
1574:
1569:
1564:
1559:
1554:
1549:
1544:
1539:
1534:
1529:
1524:
1519:
1514:
1509:
1504:
1499:
1494:
1489:
1484:
1479:
1477:Katyāyāniputra
1474:
1468:
1465:
1464:
1461:
1460:
1457:
1456:
1451:
1446:
1441:
1436:
1431:
1426:
1421:
1416:
1411:
1406:
1401:
1396:
1391:
1386:
1381:
1376:
1371:
1366:
1360:
1357:
1356:
1353:
1352:
1349:
1348:
1343:
1338:
1333:
1328:
1323:
1318:
1313:
1308:
1303:
1298:
1293:
1288:
1283:
1278:
1273:
1267:
1264:
1263:
1260:
1259:
1251:
1250:
1244:
1243:
1235:
1234:
1223:
1220:
1061:
1060:
1054:
1053:
1046:
1040:
1039:
1024:
1018:
1017:
998:
992:
991:
972:
966:
965:
946:
940:
939:
932:
926:
925:
922:
918:
917:
907:
906:
904:
903:
896:
889:
881:
878:
877:
874:
873:
868:
863:
858:
853:
848:
843:
838:
833:
828:
823:
818:
813:
812:
811:
800:
797:
796:
793:
792:
789:
788:
783:
778:
773:
768:
763:
758:
753:
748:
743:
741:Rangjung Dorje
738:
733:
728:
723:
718:
713:
711:Ratnākaraśānti
708:
703:
701:Śaṅkaranandana
698:
693:
688:
683:
678:
673:
668:
663:
658:
653:
651:Shāntarakshita
648:
643:
638:
633:
628:
623:
618:
613:
608:
603:
598:
593:
588:
583:
578:
573:
568:
563:
558:
553:
548:
543:
538:
532:
529:
528:
525:
524:
521:
520:
518:Chung Tai Shan
515:
510:
505:
500:
495:
490:
485:
480:
475:
470:
465:
460:
455:
450:
445:
439:
434:
433:
430:
429:
426:
425:
418:
411:
404:
397:
390:
379:
372:
365:
358:
347:
340:
333:
326:
315:
308:
301:
292:
285:
277:
272:
271:
268:
267:
264:
263:
258:
253:
248:
243:
238:
233:
228:
223:
221:Avalokiteśvara
218:
213:
208:
203:
198:
193:
188:
183:
177:
168:
167:
164:
163:
160:
159:
157:Three Turnings
154:
149:
144:
139:
134:
129:
124:
119:
114:
112:Three vehicles
109:
104:
99:
94:
89:
84:
79:
77:Skillful Means
74:
69:
64:
59:
53:
50:
49:
46:
45:
37:
36:
28:
27:
15:
9:
6:
4:
3:
2:
15853:
15842:
15839:
15837:
15834:
15832:
15829:
15827:
15824:
15822:
15819:
15817:
15814:
15812:
15809:
15807:
15804:
15803:
15801:
15786:
15778:
15776:
15768:
15767:
15764:
15758:
15757:
15753:
15750:
15746:
15744:
15743:
15739:
15737:
15734:
15732:
15731:
15727:
15725:
15724:
15720:
15718:
15717:
15713:
15711:
15710:
15706:
15704:
15701:
15699:
15698:
15694:
15692:
15691:
15687:
15685:
15684:
15680:
15678:
15677:
15673:
15671:
15670:
15666:
15664:
15661:
15659:
15658:
15654:
15653:
15651:
15647:
15641:
15638:
15636:
15633:
15631:
15628:
15626:
15623:
15621:
15618:
15616:
15613:
15611:
15608:
15606:
15603:
15601:
15598:
15596:
15593:
15591:
15588:
15586:
15583:
15581:
15578:
15576:
15573:
15571:
15568:
15564:
15563:
15559:
15558:
15557:
15554:
15552:
15549:
15547:
15544:
15542:
15539:
15537:
15534:
15532:
15529:
15527:
15524:
15522:
15519:
15517:
15516:Phenomenology
15514:
15512:
15509:
15507:
15504:
15502:
15499:
15497:
15494:
15492:
15489:
15487:
15484:
15482:
15479:
15477:
15474:
15472:
15469:
15467:
15464:
15462:
15459:
15457:
15454:
15452:
15449:
15447:
15446:Hallucination
15444:
15442:
15439:
15437:
15434:
15432:
15429:
15427:
15424:
15422:
15419:
15417:
15414:
15412:
15409:
15407:
15404:
15402:
15399:
15397:
15394:
15392:
15389:
15387:
15384:
15382:
15379:
15377:
15374:
15370:
15367:
15366:
15365:
15362:
15360:
15357:
15355:
15352:
15350:
15347:
15345:
15342:
15341:
15339:
15335:
15325:
15322:
15320:
15317:
15315:
15312:
15310:
15307:
15305:
15302:
15300:
15297:
15295:
15292:
15290:
15287:
15285:
15282:
15280:
15277:
15275:
15272:
15271:
15269:
15265:
15259:
15256:
15254:
15251:
15249:
15246:
15244:
15241:
15239:
15236:
15234:
15231:
15229:
15226:
15224:
15221:
15219:
15216:
15214:
15211:
15209:
15206:
15204:
15201:
15199:
15196:
15194:
15191:
15189:
15186:
15184:
15181:
15179:
15178:Functionalism
15176:
15174:
15171:
15169:
15166:
15164:
15161:
15159:
15156:
15154:
15151:
15149:
15146:
15145:
15143:
15141:
15137:
15134:
15130:
15120:
15117:
15115:
15112:
15110:
15107:
15105:
15104:Roger Penrose
15102:
15100:
15097:
15095:
15094:Marvin Minsky
15092:
15090:
15087:
15085:
15084:Eugene Wigner
15082:
15080:
15077:
15075:
15074:Annaka Harris
15072:
15071:
15069:
15065:
15059:
15056:
15054:
15051:
15049:
15046:
15044:
15041:
15039:
15036:
15034:
15031:
15029:
15026:
15024:
15021:
15019:
15016:
15014:
15011:
15009:
15008:Giulio Tononi
15006:
15004:
15001:
14999:
14996:
14994:
14993:Francis Crick
14991:
14989:
14988:Christof Koch
14986:
14984:
14983:Bernard Baars
14981:
14979:
14976:
14974:
14971:
14969:
14966:
14965:
14963:
14959:
14953:
14950:
14948:
14947:William James
14945:
14943:
14942:Wilhelm Wundt
14940:
14938:
14937:Sigmund Freud
14935:
14933:
14930:
14928:
14925:
14923:
14922:Julian Jaynes
14920:
14918:
14915:
14913:
14910:
14908:
14905:
14903:
14900:
14899:
14897:
14893:
14887:
14884:
14882:
14881:William Lycan
14879:
14877:
14874:
14872:
14869:
14867:
14864:
14862:
14859:
14857:
14854:
14852:
14849:
14847:
14844:
14842:
14839:
14837:
14834:
14832:
14829:
14827:
14824:
14822:
14819:
14817:
14814:
14812:
14809:
14807:
14804:
14802:
14801:Joseph Levine
14799:
14797:
14794:
14792:
14789:
14787:
14784:
14782:
14779:
14777:
14776:Immanuel Kant
14774:
14772:
14769:
14767:
14764:
14762:
14759:
14757:
14754:
14752:
14749:
14747:
14744:
14742:
14741:Frank Jackson
14739:
14737:
14734:
14732:
14729:
14727:
14724:
14722:
14719:
14717:
14714:
14712:
14709:
14707:
14704:
14702:
14699:
14697:
14694:
14692:
14689:
14687:
14684:
14682:
14679:
14677:
14674:
14672:
14669:
14667:
14664:
14662:
14659:
14658:
14656:
14652:
14649:
14645:
14641:
14640:Consciousness
14634:
14629:
14627:
14622:
14620:
14615:
14614:
14611:
14597:
14594:
14592:
14589:
14587:
14584:
14582:
14579:
14578:
14577:
14574:
14570:
14569:Kiyomizu-dera
14567:
14566:
14565:
14562:
14558:
14555:
14553:
14550:
14549:
14548:
14545:
14544:
14542:
14538:
14532:
14531:Satyākāravāda
14529:
14527:
14526:Alīkākāravāda
14524:
14522:
14519:
14518:
14516:
14512:
14506:
14503:
14501:
14498:
14496:
14493:
14491:
14488:
14486:
14483:
14481:
14478:
14476:
14473:
14471:
14468:
14466:
14463:
14461:
14458:
14457:
14455:
14451:
14445:
14442:
14440:
14437:
14435:
14432:
14431:
14429:
14425:
14415:
14412:
14410:
14407:
14405:
14402:
14400:
14397:
14395:
14392:
14390:
14387:
14385:
14382:
14380:
14377:
14375:
14372:
14370:
14367:
14365:
14362:
14361:
14359:
14355:
14349:
14346:
14344:
14341:
14339:
14336:
14334:
14331:
14329:
14326:
14325:
14323:
14319:
14313:
14310:
14308:
14305:
14303:
14300:
14298:
14295:
14293:
14290:
14288:
14285:
14283:
14280:
14278:
14275:
14273:
14270:
14268:
14265:
14263:
14260:
14257:
14255:
14252:
14250:
14247:
14245:
14242:
14240:
14237:
14235:
14232:
14230:
14227:
14225:
14222:
14221:
14219:
14215:
14212:
14208:
14202:
14199:
14197:
14194:
14192:
14189:
14187:
14184:
14182:
14179:
14177:
14174:
14172:
14169:
14167:
14164:
14162:
14159:
14157:
14154:
14152:
14149:
14148:
14146:
14144:Key doctrines
14142:
14138:
14131:
14126:
14124:
14119:
14117:
14112:
14111:
14108:
14090:
14089:
14085:
14083:
14082:
14081:Asana Journal
14078:
14077:
14075:
14073:
14070:
14068:
14065:
14063:
14060:
14058:
14055:
14053:
14050:
14046:
14043:
14042:
14041:
14038:
14037:
14035:
14031:
14025:
14024:
14023:Light on Yoga
14020:
14018:
14015:
14013:
14010:
14008:
14005:
14001:
13998:
13997:
13996:
13993:
13991:
13988:
13986:
13983:
13979:
13976:
13974:
13971:
13969:
13966:
13965:
13964:
13961:
13960:
13958:
13956:
13952:
13949:
13947:
13943:
13931:
13928:
13927:
13925:
13921:
13918:
13917:
13915:
13911:
13908:
13906:
13903:
13901:
13898:
13896:
13893:
13889:
13886:
13884:
13881:
13879:
13876:
13874:
13871:
13869:
13866:
13864:
13861:
13860:
13859:
13856:
13854:
13851:
13849:
13846:
13845:
13843:
13839:
13836:
13834:
13831:
13829:
13826:
13824:
13821:
13820:
13818:
13817:
13815:
13813:
13809:
13801:
13798:
13796:
13793:
13792:
13790:
13786:
13783:
13782:
13780:
13779:
13777:
13775:
13771:
13765:
13764:
13763:Visuddhimagga
13760:
13758:
13755:
13753:
13750:
13748:
13745:
13743:
13740:
13739:
13737:
13735:
13731:
13728:
13726:
13722:
13712:
13711:
13707:
13705:
13704:
13700:
13698:
13697:
13693:
13691:
13690:
13686:
13684:
13683:
13682:Shiva Samhita
13679:
13677:
13676:
13672:
13670:
13669:
13665:
13663:
13662:
13658:
13656:
13655:
13651:
13649:
13648:
13644:
13642:
13641:
13637:
13635:
13634:
13633:Bahr al-Hayat
13630:
13628:
13627:
13623:
13621:
13620:
13616:
13615:
13613:
13611:
13607:
13601:
13598:
13594:
13591:
13590:
13589:
13586:
13582:
13579:
13577:
13574:
13573:
13572:
13569:
13567:
13564:
13562:
13559:
13558:
13556:
13554:
13550:
13544:
13541:
13539:
13536:
13532:
13529:
13527:
13524:
13522:
13519:
13517:
13514:
13512:
13509:
13507:
13504:
13502:
13499:
13498:
13497:
13494:
13492:
13489:
13487:
13484:
13482:
13479:
13475:
13472:
13470:
13467:
13465:
13462:
13460:
13457:
13456:
13455:
13452:
13448:
13445:
13443:
13440:
13438:
13435:
13433:
13430:
13429:
13428:
13425:
13423:
13420:
13416:
13413:
13411:
13408:
13406:
13403:
13401:
13398:
13396:
13393:
13389:
13386:
13385:
13384:
13381:
13379:
13376:
13374:
13371:
13370:
13369:
13366:
13365:
13363:
13359:
13353:
13352:
13348:
13346:
13345:
13344:Yoga Vasistha
13341:
13339:
13338:
13334:
13332:
13331:
13330:Bhagavad Gita
13327:
13326:
13324:
13322:
13318:
13312:
13309:
13308:and sometimes
13306:
13304:
13301:
13299:
13296:
13294:
13291:
13290:
13288:
13286:
13282:
13279:
13277:
13273:
13267:
13264:
13260:
13257:
13255:
13252:
13250:
13247:
13246:
13245:
13242:
13240:
13237:
13235:
13232:
13230:
13227:
13226:
13224:
13222:
13218:
13214:
13207:
13202:
13200:
13195:
13193:
13188:
13187:
13184:
13172:
13167:
13162:
13160:
13152:
13151:
13148:
13142:
13139:
13137:
13134:
13132:
13129:
13127:
13124:
13122:
13119:
13117:
13114:
13112:
13109:
13108:
13106:
13104:
13100:
13094:
13091:
13089:
13086:
13084:
13081:
13079:
13076:
13074:
13071:
13069:
13066:
13064:
13061:
13059:
13056:
13054:
13051:
13049:
13046:
13042:
13039:
13037:
13034:
13033:
13032:
13029:
13027:
13024:
13023:
13021:
13019:
13015:
13007:
13004:
13002:
12999:
12998:
12997:
12994:
12992:
12989:
12987:
12984:
12982:
12979:
12977:
12974:
12972:
12969:
12967:
12964:
12962:
12959:
12957:
12954:
12952:
12949:
12947:
12944:
12942:
12939:
12938:
12936:
12934:
12933:Miscellaneous
12930:
12924:
12923:Vegetarianism
12921:
12919:
12916:
12912:
12909:
12907:
12904:
12902:
12899:
12897:
12894:
12892:
12889:
12888:
12887:
12884:
12882:
12879:
12877:
12874:
12872:
12869:
12867:
12864:
12860:
12857:
12855:
12852:
12850:
12847:
12845:
12842:
12840:
12837:
12836:
12835:
12832:
12830:
12827:
12825:
12822:
12818:
12815:
12814:
12813:
12810:
12808:
12805:
12803:
12800:
12798:
12795:
12791:
12788:
12786:
12783:
12781:
12778:
12776:
12773:
12771:
12768:
12767:
12766:
12763:
12761:
12758:
12756:
12753:
12751:
12748:
12746:
12745:Buddha in art
12743:
12741:
12738:
12736:
12733:
12729:
12726:
12725:
12724:
12721:
12717:
12714:
12712:
12709:
12707:
12704:
12702:
12699:
12697:
12694:
12692:
12689:
12687:
12684:
12680:
12677:
12676:
12675:
12672:
12670:
12667:
12665:
12662:
12660:
12657:
12655:
12652:
12650:
12647:
12645:
12642:
12641:
12640:
12637:
12636:
12634:
12632:
12628:
12622:
12619:
12617:
12614:
12612:
12609:
12607:
12604:
12602:
12599:
12597:
12594:
12592:
12589:
12587:
12584:
12582:
12579:
12577:
12574:
12572:
12569:
12567:
12564:
12562:
12559:
12557:
12554:
12552:
12549:
12547:
12544:
12542:
12539:
12538:
12536:
12534:
12530:
12524:
12521:
12519:
12516:
12514:
12511:
12509:
12506:
12504:
12501:
12499:
12496:
12494:
12491:
12489:
12486:
12484:
12481:
12479:
12476:
12474:
12471:
12467:
12464:
12463:
12462:
12459:
12457:
12454:
12450:
12447:
12446:
12445:
12442:
12440:
12437:
12435:
12432:
12430:
12427:
12425:
12422:
12421:
12419:
12417:
12413:
12405:
12402:
12400:
12399:United States
12397:
12395:
12392:
12390:
12387:
12385:
12382:
12380:
12377:
12375:
12372:
12370:
12367:
12365:
12362:
12360:
12357:
12355:
12352:
12350:
12347:
12345:
12342:
12340:
12337:
12335:
12332:
12330:
12327:
12325:
12322:
12320:
12317:
12315:
12312:
12311:
12310:
12307:
12303:
12300:
12298:
12295:
12294:
12293:
12290:
12286:
12283:
12282:
12281:
12278:
12274:
12271:
12269:
12266:
12265:
12264:
12261:
12259:
12256:
12254:
12251:
12249:
12246:
12244:
12241:
12239:
12236:
12234:
12231:
12226:
12222:
12219:
12217:
12214:
12212:
12209:
12208:
12207:
12204:
12202:
12199:
12197:
12194:
12192:
12189:
12187:
12184:
12182:
12179:
12177:
12174:
12172:
12169:
12167:
12164:
12162:
12159:
12157:
12154:
12152:
12149:
12147:
12144:
12142:
12139:
12137:
12134:
12132:
12129:
12127:
12124:
12122:
12119:
12118:
12116:
12114:
12110:
12104:
12101:
12099:
12098:
12094:
12092:
12089:
12087:
12084:
12082:
12081:
12077:
12075:
12072:
12070:
12067:
12065:
12062:
12060:
12057:
12055:
12052:
12050:
12047:
12046:
12044:
12042:
12038:
12032:
12029:
12027:
12024:
12022:
12019:
12017:
12014:
12012:
12009:
12007:
12004:
12002:
11999:
11997:
11994:
11992:
11989:
11987:
11984:
11982:
11979:
11977:
11974:
11972:
11969:
11967:
11964:
11962:
11959:
11957:
11956:Padmasambhava
11954:
11952:
11949:
11947:
11944:
11942:
11939:
11937:
11934:
11932:
11929:
11927:
11924:
11922:
11919:
11917:
11914:
11912:
11909:
11907:
11904:
11902:
11899:
11897:
11894:
11892:
11889:
11887:
11884:
11882:
11879:
11877:
11874:
11873:
11871:
11869:
11868:Major figures
11865:
11859:
11856:
11852:
11849:
11848:
11847:
11844:
11842:
11839:
11837:
11834:
11832:
11829:
11827:
11824:
11822:
11819:
11815:
11814:Western tulku
11812:
11811:
11810:
11807:
11805:
11802:
11800:
11797:
11795:
11792:
11790:
11787:
11785:
11782:
11780:
11777:
11775:
11772:
11770:
11767:
11765:
11762:
11760:
11757:
11755:
11752:
11750:
11747:
11746:
11744:
11742:
11738:
11730:
11727:
11725:
11722:
11720:
11717:
11715:
11712:
11711:
11710:
11707:
11705:
11702:
11700:
11697:
11695:
11692:
11690:
11687:
11686:
11684:
11682:
11678:
11672:
11669:
11665:
11662:
11661:
11660:
11657:
11653:
11650:
11648:
11645:
11643:
11640:
11639:
11638:
11635:
11631:
11628:
11626:
11623:
11621:
11618:
11616:
11615:Five precepts
11613:
11612:
11611:
11608:
11604:
11601:
11599:
11596:
11594:
11593:Dhamma vicaya
11591:
11589:
11586:
11585:
11584:
11581:
11577:
11574:
11573:
11572:
11569:
11567:
11564:
11562:
11559:
11555:
11552:
11550:
11547:
11545:
11542:
11541:
11540:
11537:
11535:
11532:
11530:
11527:
11525:
11522:
11520:
11517:
11513:
11510:
11508:
11505:
11504:
11503:
11500:
11498:
11495:
11491:
11488:
11486:
11483:
11481:
11478:
11476:
11473:
11471:
11468:
11466:
11463:
11461:
11458:
11456:
11453:
11451:
11448:
11446:
11443:
11440:
11436:
11433:
11431:
11428:
11426:
11423:
11421:
11418:
11415:
11414:
11409:
11407:
11404:
11403:
11402:
11399:
11397:
11394:
11392:
11389:
11387:
11384:
11382:
11379:
11377:
11374:
11372:
11369:
11367:
11364:
11362:
11361:Buddhābhiṣeka
11359:
11355:
11352:
11350:
11347:
11345:
11342:
11340:
11337:
11336:
11335:
11332:
11330:
11327:
11325:
11322:
11321:
11319:
11317:
11313:
11307:
11304:
11302:
11299:
11297:
11294:
11292:
11289:
11287:
11284:
11280:
11277:
11275:
11272:
11270:
11267:
11265:
11262:
11261:
11260:
11257:
11253:
11250:
11248:
11245:
11243:
11240:
11238:
11235:
11233:
11230:
11228:
11225:
11223:
11220:
11216:
11213:
11211:
11208:
11206:
11203:
11201:
11198:
11197:
11196:
11193:
11192:
11191:
11188:
11187:
11185:
11183:
11179:
11173:
11170:
11166:
11163:
11161:
11158:
11156:
11153:
11151:
11148:
11146:
11143:
11141:
11138:
11137:
11136:
11133:
11131:
11128:
11127:
11125:
11123:
11119:
11113:
11110:
11106:
11103:
11101:
11098:
11096:
11093:
11092:
11091:
11088:
11086:
11083:
11081:
11078:
11076:
11073:
11071:
11068:
11066:
11063:
11061:
11058:
11056:
11053:
11051:
11048:
11046:
11043:
11041:
11038:
11036:
11033:
11031:
11028:
11026:
11023:
11021:
11018:
11016:
11013:
11011:
11008:
11006:
11005:Enlightenment
11003:
11001:
10998:
10996:
10995:Dhamma theory
10993:
10991:
10990:Buddha-nature
10988:
10986:
10983:
10981:
10978:
10976:
10973:
10972:
10970:
10968:
10964:
10958:
10955:
10953:
10950:
10948:
10945:
10943:
10940:
10938:
10935:
10933:
10930:
10928:
10925:
10923:
10920:
10918:
10915:
10913:
10910:
10908:
10905:
10903:
10900:
10898:
10895:
10893:
10890:
10888:
10885:
10883:
10880:
10878:
10875:
10873:
10870:
10868:
10865:
10864:
10862:
10860:
10856:
10850:
10847:
10845:
10842:
10840:
10837:
10835:
10832:
10830:
10829:Samantabhadra
10827:
10825:
10822:
10820:
10817:
10815:
10812:
10810:
10807:
10803:
10800:
10799:
10798:
10795:
10794:
10792:
10790:
10786:
10780:
10777:
10775:
10772:
10768:
10762:
10760:
10754:
10752:
10746:
10744:
10738:
10736:
10730:
10728:
10722:
10720:
10714:
10713:
10712:
10709:
10707:
10704:
10702:
10699:
10697:
10694:
10692:
10689:
10687:
10684:
10682:
10679:
10677:
10674:
10672:
10669:
10667:
10664:
10662:
10659:
10657:
10654:
10652:
10649:
10648:
10646:
10644:
10640:
10634:
10631:
10629:
10626:
10624:
10621:
10617:
10614:
10612:
10609:
10607:
10604:
10603:
10602:
10599:
10597:
10594:
10593:
10591:
10589:
10585:
10579:
10576:
10574:
10571:
10569:
10561:
10560:
10557:
10552:
10547:
10542:
10534:
10529:
10527:
10522:
10520:
10515:
10514:
10511:
10504:
10501:
10498:
10494:
10491:
10488:
10484:
10481:
10478:
10475:
10474:
10464:
10461:
10457:
10454:
10450:
10446:
10443:
10439:
10436:
10432:
10429:
10425:
10421:
10416:
10413:
10409:
10406:
10402:
10397:
10393:
10389:
10385:
10381:
10377:
10372:
10370:
10369:0-8245-1277-4
10366:
10362:
10358:
10354:
10350:
10345:
10342:
10341:
10336:
10335:
10323:
10317:
10310:
10304:
10297:
10296:
10288:
10282:
10276:
10269:
10263:
10256:
10250:
10243:
10237:
10230:
10224:
10217:
10212:
10205:
10199:
10192:
10188:
10182:
10175:
10171:
10165:
10158:
10152:
10143:
10141:
10133:
10127:
10120:
10119:0-7914-3431-1
10116:
10113:p. 10. SUNY.
10112:
10106:
10099:
10093:
10085:
10084:
10076:
10070:
10065:
10051:
10047:
10041:
10034:
10030:
10024:
10015:
10009:
10008:0-19-289223-1
10005:
9999:
9992:
9986:
9977:
9975:
9967:
9961:
9947:
9943:
9940:Muller, A.C.
9936:
9929:
9923:
9916:
9910:
9903:
9899:
9895:
9889:
9882:
9876:
9869:
9863:
9856:
9850:
9848:
9839:
9837:0-941532-89-5
9833:
9829:
9822:
9820:
9804:
9797:
9782:
9776:
9772:
9771:
9766:
9765:Je Tsongkhapa
9760:
9753:
9740:
9736:
9729:
9722:
9716:
9710:
9706:
9699:
9692:
9676:
9675:
9670:
9664:
9657:
9651:
9644:
9638:
9631:
9628:Liu, JeeLoo.
9625:
9617:
9611:
9607:
9600:
9593:
9587:
9580:
9577:Liu, JeeLoo.
9574:
9572:
9570:
9562:
9556:
9542:
9538:
9535:Muller, A.C.
9531:
9524:
9521:Paul, Diana.
9518:
9511:
9508:Paul, Diana.
9505:
9498:
9492:
9485:
9479:
9472:
9466:
9457:
9455:
9448:
9444:
9440:
9434:
9427:
9423:
9419:
9413:
9406:
9400:
9398:
9390:
9386:
9380:
9378:
9370:
9364:
9357:
9351:
9349:
9341:
9335:
9328:
9322:
9316:
9310:
9303:
9297:
9290:
9284:
9277:
9276:
9269:
9267:
9259:
9253:
9244:
9237:
9231:
9224:
9220:
9214:
9206:
9205:
9200:
9194:
9192:
9184:
9178:
9170:
9164:
9160:
9159:
9154:
9150:
9146:
9140:
9133:
9127:
9120:
9116:
9112:
9106:
9099:
9093:
9084:
9082:
9072:
9064:
9058:
9055:. Routledge.
9054:
9053:
9045:
9037:
9031:
9027:
9026:
9018:
9011:
9008:
9005:
9003:
8996:
8989:
8988:
8981:
8974:
8973:0-02-865983-X
8970:
8966:
8962:
8956:
8954:
8946:
8945:
8938:
8936:
8928:
8927:
8920:
8918:
8916:
8908:
8907:
8900:
8898:
8896:
8888:
8882:
8875:
8869:
8862:
8856:
8849:
8848:
8841:
8834:
8828:
8821:
8815:
8808:
8802:
8795:
8789:
8787:
8779:
8773:
8764:
8757:
8756:
8749:
8742:
8736:
8734:
8726:
8720:
8713:
8707:
8698:
8691:
8685:
8678:
8677:
8670:
8663:
8662:
8655:
8648:
8647:
8640:
8633:
8632:
8625:
8618:
8617:
8610:
8603:
8602:
8595:
8588:
8587:
8580:
8573:
8572:
8565:
8558:
8552:
8545:
8539:
8537:
8535:
8527:
8521:
8519:
8517:
8509:
8503:
8501:
8491:
8482:
8473:
8464:
8456:
8452:
8448:
8444:
8440:
8436:
8432:
8425:
8418:
8412:
8403:
8396:
8390:
8383:
8377:
8370:
8364:
8358:
8354:
8350:
8344:
8336:
8330:
8326:
8319:
8317:
8309:
8303:
8294:
8287:
8286:0-89581-908-2
8283:
8279:
8274:
8266:
8264:0-415-40610-2
8260:
8256:
8249:
8241:
8239:0-415-40610-2
8235:
8231:
8230:
8222:
8214:
8212:0-521-55640-6
8208:
8204:
8203:
8195:
8188:
8184:
8178:
8176:
8168:
8162:
8160:
8158:
8156:
8154:
8152:
8150:
8148:
8141:
8135:
8133:
8131:
8129:
8127:
8125:
8123:
8121:
8119:
8109:
8103:
8087:
8083:
8078:
8072:
8070:
8068:
8061:
8057:
8053:
8047:
8045:
8038:
8034:
8030:
8024:
8018:
8014:
8010:
8004:
7997:
7996:
7989:
7982:
7981:
7974:
7972:
7965:
7961:
7957:
7951:
7949:
7942:
7938:
7934:
7928:
7922:
7918:
7914:
7908:
7902:
7898:
7894:
7888:
7881:
7877:
7873:
7867:
7861:
7857:
7853:
7847:
7838:
7836:1-85168-066-7
7832:
7828:
7824:
7823:Conze, Edward
7818:
7812:
7808:
7804:
7798:
7796:
7794:
7787:
7782:
7775:
7769:
7760:
7758:
7748:
7746:
7744:
7736:
7730:
7721:
7719:
7711:
7705:
7698:
7692:
7683:
7681:
7679:
7671:
7665:
7656:
7654:
7646:
7643:
7637:
7630:
7624:
7617:
7612:
7610:
7602:
7597:
7590:
7585:
7583:
7575:
7570:
7568:
7566:
7558:
7553:
7544:
7535:
7526:
7517:
7510:
7504:
7495:
7486:
7484:
7476:
7470:
7463:
7457:
7455:
7447:
7442:
7435:
7430:
7423:
7417:
7415:
7408:
7404:
7398:
7391:
7385:
7383:
7381:
7379:
7377:
7375:
7373:
7365:
7359:
7352:
7349:
7343:
7336:
7330:
7323:
7317:
7315:
7307:
7301:
7294:
7288:
7281:
7275:
7266:
7252:
7251:
7243:
7241:
7239:
7237:
7235:
7226:
7220:
7216:
7215:
7207:
7200:
7195:
7188:
7183:
7176:
7172:
7168:
7162:
7155:
7149:
7147:
7145:
7137:
7132:
7130:
7122:
7118:
7114:
7113:
7106:
7097:
7090:
7089:9780195145519
7086:
7082:
7076:
7070:
7066:
7062:
7060:
7056:
7051:
7044:
7039:
7030:
7028:
7020:
7014:
7008:
7007:0-02-865910-4
7004:
6998:
6989:
6982:
6976:
6969:
6963:
6956:
6950:
6943:
6937:
6935:
6926:
6922:
6918:
6914:
6910:
6906:
6899:
6892:
6886:
6879:
6873:
6871:
6862:
6856:
6849:
6843:
6836:
6830:
6822:
6818:
6814:
6810:
6806:
6802:
6795:
6788:
6782:
6776:
6772:
6766:
6764:
6762:
6760:
6758:
6756:
6754:
6752:
6750:
6742:
6739:
6733:
6724:
6717:
6712:
6710:
6708:
6706:
6698:
6692:
6685:
6684:0-02-865983-X
6681:
6677:
6673:
6667:
6660:
6654:
6652:
6650:
6648:
6640:
6636:
6632:
6626:
6624:
6616:
6610:
6608:
6606:
6598:
6597:0-02-865983-X
6594:
6590:
6584:
6577:
6576:
6569:
6567:
6565:
6556:
6550:
6546:
6545:
6540:
6534:
6527:
6526:
6519:
6517:
6515:
6513:
6511:
6509:
6507:
6505:
6503:
6501:
6499:
6497:
6495:
6493:
6491:
6489:
6487:
6485:
6483:
6481:
6476:
6463:
6459:
6455:
6452:Frauwallner,
6449:
6445:
6434:
6426:
6422:
6418:
6417:alaya-vijnana
6412:
6404:
6401:Alex Wayman,
6398:
6394:
6384:
6381:
6379:
6376:
6374:
6371:
6369:
6366:
6364:
6361:
6359:
6356:
6354:
6351:
6349:
6346:
6345:
6339:
6336:
6333:
6321:
6317:
6313:
6310:
6307:
6303:
6299:
6296:
6294:
6290:
6286:
6282:
6280:
6276:
6273:
6269:
6266:
6264:
6260:
6256:
6252:
6249:
6247:
6243:
6239:
6236:
6234:
6230:
6226:
6225:Jñānaśrīmitra
6223:
6220:
6216:
6215:-śāstra-vṛtti
6214:
6209:
6205:
6201:
6198:
6196:
6192:
6188:
6187:Prajñālaṅkāra
6184:
6181:
6178:
6174:
6170:
6167:
6165:
6161:
6158:
6154:
6151:
6149:
6145:
6141:
6137:
6135:
6132:
6128:
6125:
6123:
6119:
6117:
6113:
6110:
6108:
6104:
6101:
6099:
6098:
6093:
6089:
6085:
6082:
6079:
6075:
6072:
6069:
6068:
6063:
6062:
6057:
6054:
6052:
6048:
6045:
6042:
6038:
6034:
6033:
6028:
6026:
6022:
6018:
6014:
6011:
6009:
6006:
6002:
5998:
5995:
5992:
5991:
5987:
5985:
5981:
5977:
5974:
5971:
5967:
5963:
5959:
5956:
5952:
5951:
5946:
5943:
5940:
5936:
5932:
5931:
5927:
5924:
5920:
5916:
5913:
5909:
5906:
5904:
5901:
5897:
5893:
5889:
5885:
5884:
5879:
5878:
5873:
5870:
5867:
5866:
5861:
5860:
5855:
5852:The works of
5851:
5848:
5844:
5840:
5837:
5833:
5831:
5827:
5823:
5819:
5816:
5815:Yogācārabhūmi
5812:
5808:
5807:
5803:
5800:
5796:
5792:
5791:
5787:
5784:
5782:
5778:
5777:
5776:
5774:
5770:
5769:
5763:
5762:
5753:
5749:
5745:
5736:
5734:
5733:
5728:
5724:
5719:
5715:
5710:
5708:
5704:
5700:
5696:
5692:
5689:
5684:
5682:
5681:
5676:
5672:
5668:
5664:
5660:
5656:
5652:
5651:
5645:
5644:
5640:
5636:
5632:
5628:
5627:
5622:
5621:
5616:
5612:
5608:
5607:
5592:
5583:
5581:
5577:
5576:Abhinavagupta
5573:
5569:
5564:
5562:
5558:
5554:
5550:
5545:
5541:
5537:
5533:
5529:
5519:
5517:
5513:
5508:
5504:
5503:
5496:
5494:
5490:
5486:
5482:
5478:
5474:
5473:
5468:
5464:
5460:
5459:Third Karmapa
5456:
5452:
5448:
5443:
5441:
5437:
5433:
5429:
5425:
5419:
5411:
5407:
5398:
5396:
5391:
5386:
5382:
5378:
5374:
5369:
5367:
5363:
5362:
5357:
5356:Yogācārabhūmi
5353:
5349:
5347:
5343:
5342:
5337:
5333:
5329:
5325:
5321:
5317:
5316:Chan Buddhism
5313:
5312:
5307:
5300:
5296:
5292:
5286:
5282:
5278:
5273:
5268:
5258:
5256:
5251:
5247:
5243:
5239:
5235:
5231:
5227:
5223:
5219:
5215:
5210:
5208:
5204:
5201:
5197:
5193:
5189:
5185:
5181:
5180:Shun zhonglun
5177:
5173:
5172:
5167:
5163:
5159:
5155:
5150:
5146:
5142:
5138:
5134:
5130:
5126:
5116:
5114:
5110:
5106:
5102:
5098:
5097:Jñānaśrīmitra
5094:
5089:
5087:
5083:
5079:
5075:
5071:
5067:
5061:
5060:is purified.
5059:
5058:ālaya-vijñāna
5055:
5051:
5047:
5043:
5037:
5036:
5034:
5029:
5025:
5024:
5019:
5018:
5013:
5012:ālaya-vijñāna
5009:
5005:
5003:
4998:
4996:
4991:, and pure" (
4990:
4986:
4985:
4976:
4972:
4967:
4958:
4956:
4952:
4948:
4944:
4940:
4936:
4931:
4929:
4928:
4923:
4919:
4915:
4911:
4910:citta-santāna
4907:
4905:
4900:
4899:
4894:
4893:ālaya-vijñāna
4889:
4887:
4883:
4879:
4875:
4871:
4863:
4859:
4855:
4851:
4847:
4843:
4839:
4838:
4833:
4831:
4826:
4825:
4820:
4819:
4814:
4811:
4807:
4803:
4800:, Jinaputra,
4799:
4795:
4791:
4787:
4785:, Śākyabuddhi
4784:
4780:
4776:
4772:
4768:
4764:
4760:
4756:
4752:
4748:
4744:
4740:
4739:
4738:
4735:
4734:
4723:
4722:
4720:
4715:
4714:
4713:Twenty Verses
4709:
4705:
4704:
4699:
4695:
4691:
4690:
4685:
4684:
4678:
4676:
4675:
4670:
4669:
4664:
4660:
4656:
4652:
4648:
4643:
4641:
4637:
4633:
4624:
4620:
4616:
4607:
4598:
4584:
4582:
4578:
4574:
4570:
4566:
4565:Yogācārabhūmi
4562:
4558:
4554:
4550:
4546:
4545:
4539:
4537:
4533:
4529:
4525:
4521:
4517:
4516:
4511:
4507:
4503:
4499:
4498:
4497:ālaya-vijñāna
4493:
4489:
4488:
4479:
4475:
4472:
4467:
4463:
4461:
4460:
4459:Dhyana Sutras
4455:
4451:
4447:
4443:
4439:
4435:
4427:
4423:
4422:Kushan Empire
4418:
4409:
4407:
4403:
4399:
4389:
4387:
4381:
4378:
4373:
4369:
4365:
4355:
4354:
4350:
4346:
4345:
4340:
4339:
4334:
4330:
4326:
4321:
4320:
4314:
4306:
4303:
4300:
4297:
4296:
4295:
4290:Four prayogas
4287:
4284:
4280:
4279:
4274:
4272:
4262:
4258:
4255:
4254:
4249:
4245:
4241:
4238:
4234:
4230:
4226:
4223:
4219:
4218:nāmaparyeṣaṇā
4215:
4214:
4213:
4210:
4208:
4204:
4193:
4191:
4187:
4183:
4179:
4177:
4171:
4166:
4164:
4160:
4156:
4155:
4150:
4146:
4142:
4141:
4136:
4132:
4128:
4115:
4111:
4107:
4106:aśaikṣa-mārga
4103:
4099:
4096:
4092:
4088:
4084:
4080:
4076:
4072:
4071:darśana-mārga
4068:
4064:
4060:
4056:
4052:
4048:
4044:
4041:
4037:
4033:
4029:
4025:
4021:
4017:
4013:
4012:
4011:
4008:
4006:
4003:
3999:
3995:
3991:
3987:
3983:
3982:
3977:
3976:
3965:
3963:
3959:
3955:
3953:
3947:
3943:
3939:
3935:
3934:
3928:
3927:
3922:
3920:
3914:
3910:
3906:
3902:
3898:
3894:
3890:
3889:
3884:
3883:
3878:
3874:
3873:
3868:
3867:
3862:
3857:
3855:
3854:
3850:and Asanga's
3849:
3848:
3844:
3839:
3838:
3833:
3831:
3825:
3821:
3818:
3814:
3810:
3806:
3802:
3801:
3796:
3794:
3788:
3787:
3779:
3775:
3774:Indian Museum
3771:
3766:
3756:
3754:
3753:Jñānaśrīmitra
3750:
3744:
3743:) as follows:
3742:
3736:
3734:
3730:
3729:/ svasamvitti
3728:
3722:
3718:
3712:
3709:
3707:
3703:
3699:
3695:
3691:
3687:
3683:
3679:
3675:
3674:rnam rdzun pa
3672:
3662:
3660:
3656:
3648:
3645:
3643:
3639:
3636:
3632:
3630:
3626:
3625:
3624:
3614:
3612:
3608:
3604:
3600:
3596:
3592:
3586:
3584:
3580:
3576:
3575:
3570:
3566:
3556:
3554:
3550:
3546:
3545:
3540:
3539:
3534:
3529:
3527:
3526:
3521:
3520:
3515:
3511:
3501:
3499:
3495:
3491:
3487:
3486:ontologically
3483:
3479:
3474:
3472:
3466:
3461:
3459:
3454:
3450:
3446:
3445:
3440:
3439:
3433:
3430:
3428:
3423:
3422:
3410:
3408:
3404:
3400:
3396:
3391:
3389:
3384:
3382:
3381:Yogācārabhūmi
3376:
3374:
3370:
3366:
3362:
3360:
3355:
3351:
3346:
3344:
3340:
3336:
3332:
3328:
3324:
3320:
3315:
3311:
3307:
3303:
3299:
3294:
3292:
3288:
3283:
3282:consciousness
3279:
3275:
3270:
3266:
3262:
3258:
3254:
3249:
3247:
3243:
3239:
3235:
3230:
3220:
3218:
3216:
3211:
3208:sutra called
3207:
3202:
3199:
3198:
3193:
3189:
3184:
3182:
3178:
3174:
3170:
3166:
3162:
3149:
3144:
3140:
3138:
3133:
3129:
3128:
3123:
3122:
3118:
3115:
3111:
3109:
3104:
3103:
3098:
3094:
3090:
3086:
3082:
3081:
3077:
3074:
3070:
3066:
3062:
3061:
3057:
3053:
3049:
3045:
3044:
3039:
3038:
3034:
3033:
3032:
3030:
3024:
3019:
3017:
3013:
3009:
3008:niḥsvabhāvatā
3005:
3004:
2999:
2998:Paul Williams
2995:
2994:
2983:
2981:
2977:
2973:
2969:
2965:
2961:
2957:
2953:
2948:
2946:
2942:
2938:
2934:
2930:
2926:
2922:
2918:
2914:
2904:
2902:
2898:
2894:
2890:
2889:ālaya-vijñāna
2886:
2885:ālaya-vijñāna
2881:
2879:
2878:ālaya-vijñāna
2873:
2871:
2867:
2863:
2862:
2857:
2856:ālaya-vijñāna
2853:
2849:
2848:
2843:
2842:
2837:
2833:
2829:
2828:ālaya-vijñāna
2824:
2822:
2818:
2814:
2810:
2806:
2802:
2798:
2793:
2791:
2787:
2783:
2779:
2775:
2773:
2768:
2764:
2760:
2756:
2752:
2751:ālaya-vijñāna
2745:
2744:Ālaya-vijñāna
2740:
2738:
2737:Paul Williams
2734:
2730:
2728:
2722:
2720:
2716:
2712:
2708:
2704:
2703:
2698:
2697:
2692:
2689:
2685:
2681:
2677:
2673:
2667:
2657:
2649:
2646:
2640:
2635:
2633:
2623:
2622:
2618:
2614:
2607:
2606:
2600:
2598:
2594:
2590:
2589:
2584:
2580:
2570:
2568:
2564:
2560:
2556:
2551:
2549:
2545:
2544:
2539:
2535:
2531:
2530:
2526:
2516:
2514:
2510:
2506:
2500:
2498:
2494:
2493:Occam's Razor
2490:
2486:
2477:
2472:
2469:
2465:
2464:hungry ghosts
2461:
2457:
2453:
2450:
2446:
2441:
2440:
2439:
2436:
2434:
2430:
2429:Twenty Verses
2426:
2425:
2414:
2405:
2403:
2399:
2395:
2391:
2386:
2382:
2378:
2374:
2370:
2367:theories and
2366:
2362:
2358:
2355:According to
2348:
2346:
2341:
2340:as it appears
2337:
2332:
2327:
2325:
2321:
2316:
2312:
2308:
2306:
2302:
2298:
2294:
2293:
2288:
2284:
2280:
2279:Twenty Verses
2276:
2272:
2268:
2263:
2261:
2257:
2253:
2243:
2241:
2238:
2234:
2230:
2229:
2224:
2220:
2216:
2212:
2211:
2206:
2205:
2200:
2196:
2191:
2188:
2183:
2181:
2177:
2173:
2169:
2165:
2161:
2149:
2143:
2141:
2137:
2136:
2129:
2128:
2124:
2120:
2116:
2112:
2106:
2105:
2101:
2100:
2095:
2090:
2085:
2083:
2079:
2075:
2074:vijñaptimātra
2069:
2067:
2066:Twenty Verses
2063:
2062:
2057:
2052:
2050:
2046:
2045:
2040:
2036:
2032:
2031:
2026:
2021:
2019:
2015:
2011:
2007:
2003:
1999:
1994:
1992:
1987:
1984:According to
1977:
1975:
1971:
1966:
1962:
1955:
1949:
1947:
1943:
1942:
1937:
1933:
1932:ālaya-vijñāna
1929:
1925:
1924:
1919:
1916:
1912:
1908:
1907:
1901:
1897:
1893:
1889:
1877:
1872:
1870:
1865:
1863:
1858:
1857:
1855:
1854:
1851:
1841:
1840:
1835:
1829:
1828:
1821:
1818:
1816:
1813:
1811:
1808:
1806:
1803:
1801:
1798:
1796:
1793:
1791:
1790:P. A. Payutto
1788:
1786:
1783:
1781:
1778:
1776:
1773:
1771:
1768:
1766:
1763:
1761:
1758:
1756:
1753:
1751:
1750:Hajime Tanabe
1748:
1746:
1743:
1741:
1738:
1736:
1733:
1731:
1728:
1726:
1723:
1721:
1718:
1716:
1713:
1712:
1706:
1705:
1698:
1695:
1693:
1692:Sakya Chokden
1690:
1688:
1685:
1683:
1680:
1678:
1677:Je Tsongkhapa
1675:
1673:
1670:
1668:
1665:
1663:
1660:
1658:
1657:Sakya Pandita
1655:
1653:
1650:
1648:
1645:
1643:
1640:
1638:
1637:Jñanasrimitra
1635:
1633:
1630:
1628:
1625:
1623:
1620:
1618:
1615:
1613:
1610:
1608:
1605:
1603:
1600:
1598:
1595:
1593:
1590:
1588:
1585:
1583:
1580:
1578:
1575:
1573:
1570:
1568:
1565:
1563:
1560:
1558:
1555:
1553:
1550:
1548:
1545:
1543:
1540:
1538:
1535:
1533:
1530:
1528:
1525:
1523:
1520:
1518:
1515:
1513:
1510:
1508:
1505:
1503:
1500:
1498:
1495:
1493:
1490:
1488:
1485:
1483:
1480:
1478:
1475:
1473:
1470:
1469:
1463:
1462:
1455:
1452:
1450:
1447:
1445:
1444:Buddha-nature
1442:
1440:
1437:
1435:
1432:
1430:
1427:
1425:
1424:Dharma theory
1422:
1420:
1417:
1415:
1412:
1410:
1407:
1405:
1402:
1400:
1397:
1395:
1392:
1390:
1387:
1385:
1382:
1380:
1377:
1375:
1372:
1370:
1367:
1365:
1362:
1361:
1355:
1354:
1347:
1344:
1342:
1339:
1337:
1334:
1332:
1329:
1327:
1324:
1322:
1319:
1317:
1314:
1312:
1309:
1307:
1304:
1302:
1301:Lokottaravāda
1299:
1297:
1296:Prajñaptivāda
1294:
1292:
1289:
1287:
1284:
1282:
1279:
1277:
1274:
1272:
1269:
1268:
1262:
1261:
1257:
1253:
1252:
1249:
1246:
1245:
1241:
1237:
1236:
1232:
1228:
1227:
1219:
1217:
1213:
1209:
1205:
1204:Shantaraksita
1201:
1197:
1193:
1189:
1185:
1181:
1177:
1173:
1168:
1166:
1162:
1158:
1154:
1153:phenomenology
1150:
1146:
1142:
1138:
1134:
1130:
1126:
1122:
1119:The compound
1117:
1115:
1111:
1107:
1103:
1102:consciousness
1099:
1095:
1091:
1087:
1085:
1079:
1071:
1067:
1059:
1055:
1051:
1047:
1045:
1041:
1036:
1025:
1023:
1019:
1014:
1009:
999:
997:
993:
988:
983:
973:
971:
967:
962:
957:
947:
945:
941:
937:
933:
931:
927:
923:
919:
912:
902:
897:
895:
890:
888:
883:
882:
880:
879:
872:
869:
867:
864:
862:
859:
857:
854:
852:
849:
847:
844:
842:
839:
837:
834:
832:
829:
827:
824:
822:
819:
817:
814:
810:
807:
806:
805:
802:
801:
795:
794:
787:
784:
782:
779:
777:
774:
772:
769:
767:
764:
762:
759:
757:
754:
752:
749:
747:
744:
742:
739:
737:
734:
732:
731:Sakya Pandita
729:
727:
724:
722:
719:
717:
714:
712:
709:
707:
704:
702:
699:
697:
694:
692:
689:
687:
684:
682:
679:
677:
674:
672:
671:Dahui Zonggao
669:
667:
664:
662:
659:
657:
654:
652:
649:
647:
644:
642:
639:
637:
634:
632:
629:
627:
624:
622:
619:
617:
614:
612:
609:
607:
604:
602:
599:
597:
594:
592:
589:
587:
584:
582:
579:
577:
574:
572:
569:
567:
564:
562:
559:
557:
554:
552:
549:
547:
544:
542:
539:
537:
534:
533:
527:
526:
519:
516:
514:
511:
509:
506:
504:
503:Fo Guang Shan
501:
499:
496:
494:
491:
489:
486:
484:
481:
479:
476:
474:
471:
469:
466:
464:
461:
459:
456:
454:
451:
449:
446:
444:
441:
440:
437:
436:Major schools
432:
431:
424:
423:
419:
417:
416:
412:
410:
409:
405:
403:
402:
398:
396:
395:
391:
388:
387:
386:
380:
378:
377:
373:
371:
370:
366:
364:
363:
359:
356:
355:
354:
348:
346:
345:
341:
339:
338:
334:
332:
331:
327:
324:
323:
322:
316:
314:
313:
309:
307:
306:
302:
299:
298:
293:
291:
290:
286:
284:
283:
279:
278:
275:
270:
269:
262:
259:
257:
254:
252:
251:Samantabhadra
249:
247:
244:
242:
239:
237:
234:
232:
229:
227:
224:
222:
219:
217:
214:
212:
209:
207:
206:Bhaiṣajyaguru
204:
202:
199:
197:
194:
192:
189:
187:
184:
182:
179:
178:
175:
171:
166:
165:
158:
155:
153:
150:
148:
147:Luminous mind
145:
143:
140:
138:
135:
133:
130:
128:
125:
123:
120:
118:
115:
113:
110:
108:
105:
103:
100:
98:
95:
93:
90:
88:
85:
83:
80:
78:
75:
73:
72:Buddha-nature
70:
68:
65:
63:
60:
58:
55:
54:
48:
47:
43:
39:
38:
35:
30:
29:
25:
21:
20:
15754:
15740:
15728:
15721:
15714:
15707:
15695:
15688:
15681:
15674:
15667:
15655:
15639:
15600:Subconscious
15560:
15546:Quantum mind
15038:Roger Sperry
15013:Karl Pribram
14961:Neuroscience
14871:Thomas Nagel
14746:Fred Dretske
14721:David Pearce
14696:Colin McGinn
14307:Śāntarakṣita
14262:Śuddhacandra
14166:ālayavijñāna
14161:Mānasvijñāna
14136:
14088:Yoga Journal
14086:
14079:
14045:Mindful Yoga
14040:Yoga hybrids
14021:
13968:Downward dog
13833:Anuttarayoga
13784:
13761:
13708:
13701:
13694:
13687:
13680:
13673:
13666:
13659:
13652:
13645:
13638:
13631:
13626:Amritasiddhi
13624:
13617:
13349:
13342:
13335:
13328:
13307:
13234:Five sheaths
13229:Three bodies
13111:Bodhisattvas
13031:Christianity
13026:Baháʼí Faith
12891:Dharmachakra
12881:Prayer wheel
12871:Prayer beads
12639:Architecture
12518:969 Movement
12302:Saudi Arabia
12280:Central Asia
12273:South Africa
12095:
12078:
12011:Panchen Lama
11916:Buddhapālita
11512:Satipatthana
11507:Mindful Yoga
11420:Recollection
11334:Brahmavihara
11251:
11205:Japanese Zen
11200:Chinese Chan
11160:Animal realm
10967:Key concepts
10789:Bodhisattvas
10601:Three Jewels
10496:
10486:
10459:
10452:
10448:
10427:
10422:, SUNY Press
10419:
10411:
10400:
10383:
10379:
10360:
10356:
10348:
10339:
10321:
10316:
10308:
10303:
10294:
10287:
10280:
10275:
10267:
10262:
10254:
10249:
10236:
10228:
10223:
10211:
10198:
10190:
10186:
10181:
10173:
10169:
10164:
10156:
10151:
10131:
10126:
10110:
10105:
10097:
10092:
10082:
10075:
10064:
10053:. Retrieved
10049:
10040:
10032:
10028:
10023:
10014:
9998:
9990:
9985:
9965:
9960:
9949:. Retrieved
9945:
9935:
9927:
9922:
9914:
9909:
9893:
9888:
9880:
9875:
9867:
9862:
9854:
9827:
9806:. Retrieved
9796:
9784:. Retrieved
9769:
9759:
9750:
9743:. Retrieved
9739:the original
9728:
9720:
9715:
9698:
9689:
9682:. Retrieved
9673:
9663:
9655:
9650:
9642:
9637:
9632:2006. p. 221
9629:
9624:
9605:
9599:
9591:
9586:
9581:2006. p. 220
9578:
9560:
9555:
9544:. Retrieved
9540:
9530:
9522:
9517:
9509:
9504:
9496:
9491:
9483:
9478:
9470:
9465:
9438:
9433:
9417:
9412:
9404:
9388:
9384:
9368:
9363:
9355:
9339:
9334:
9326:
9321:
9314:
9309:
9301:
9296:
9288:
9283:
9273:
9257:
9252:
9243:
9235:
9230:
9222:
9218:
9213:
9203:
9185:1997. p. 213
9182:
9177:
9157:
9153:Li, Jung-hsi
9139:
9131:
9126:
9118:
9114:
9110:
9105:
9092:
9071:
9051:
9044:
9024:
9017:
9009:
9006:
9001:
8995:
8986:
8980:
8964:
8960:
8942:
8924:
8904:
8886:
8881:
8873:
8868:
8860:
8855:
8845:
8840:
8832:
8827:
8819:
8814:
8806:
8801:
8793:
8777:
8772:
8763:
8753:
8748:
8740:
8724:
8719:
8711:
8706:
8697:
8689:
8684:
8674:
8669:
8659:
8654:
8644:
8639:
8629:
8624:
8614:
8609:
8599:
8594:
8584:
8579:
8569:
8564:
8556:
8551:
8525:
8507:
8490:
8481:
8472:
8463:
8438:
8434:
8424:
8416:
8411:
8402:
8394:
8393:Zhihua Yao.
8389:
8381:
8376:
8368:
8363:
8348:
8343:
8324:
8307:
8302:
8293:
8277:
8273:
8254:
8248:
8228:
8221:
8201:
8194:
8186:
8182:
8090:. Retrieved
8086:the original
8076:
8051:
8028:
8023:
8008:
8003:
7993:
7988:
7978:
7955:
7932:
7927:
7912:
7907:
7892:
7887:
7871:
7866:
7851:
7846:
7826:
7817:
7802:
7781:
7773:
7768:
7734:
7729:
7709:
7704:
7696:
7691:
7669:
7664:
7641:
7636:
7628:
7623:
7596:
7552:
7543:
7534:
7525:
7516:
7508:
7503:
7494:
7474:
7469:
7461:
7441:
7429:
7421:
7402:
7397:
7389:
7363:
7358:
7350:
7342:
7334:
7329:
7321:
7305:
7300:
7292:
7287:
7279:
7274:
7265:
7255:, retrieved
7249:
7213:
7206:
7201:, p. 6.
7194:
7182:
7166:
7161:
7153:
7138:, p. 5.
7110:
7105:
7096:
7080:
7075:
7058:
7055:Dan Lusthaus
7050:
7038:
7018:
7013:
6997:
6988:
6980:
6975:
6967:
6962:
6954:
6949:
6941:
6908:
6904:
6898:
6890:
6885:
6877:
6860:
6855:
6847:
6842:
6834:
6829:
6804:
6800:
6794:
6786:
6781:
6770:
6737:
6732:
6723:
6718:, p. 1.
6696:
6691:
6675:
6671:
6666:
6658:
6638:
6634:
6630:
6614:
6588:
6583:
6573:
6543:
6533:
6524:
6458:Uttaratantra
6453:
6448:
6433:
6424:
6420:
6416:
6411:
6402:
6397:
6383:Chandrakirti
6337:
6334:
6330:
6319:
6315:
6305:
6301:
6292:
6288:
6284:
6278:
6274:
6271:
6262:
6258:
6254:
6245:
6241:
6232:
6228:
6211:
6207:
6204:Durbodhālokā
6203:
6194:
6190:
6186:
6176:
6172:
6163:
6156:
6147:
6143:
6139:
6133:
6130:
6121:
6115:
6106:
6095:
6091:
6087:
6077:
6065:
6059:
6050:
6049:(529–645) -
6036:
6031:
6024:
6020:
6016:
6007:
6000:
5988:
5983:
5979:
5969:
5965:
5954:
5948:
5934:
5928:
5922:
5918:
5911:
5907:
5903:
5899:
5891:
5888:Vyākhyāyukti
5887:
5881:
5875:
5863:
5857:
5842:
5820:
5814:
5810:
5804:
5798:
5794:
5788:
5779:
5772:
5765:
5759:
5757:
5730:
5726:
5722:
5711:
5706:
5702:
5698:
5690:
5687:
5685:
5678:
5674:
5670:
5666:
5663:ālayavijñāna
5662:
5658:
5648:
5646:
5642:
5634:
5630:
5624:
5618:
5610:
5604:
5602:
5565:
5560:
5556:
5548:
5543:
5525:
5502:svasaṃvedana
5500:
5497:
5480:
5471:
5445:The Tibetan
5444:
5432:Śāntarakṣita
5421:
5380:
5370:
5365:
5359:
5355:
5350:
5339:
5335:
5331:
5309:
5303:
5254:
5230:Śāntarakṣita
5222:Śāntarakṣita
5213:
5211:
5206:
5202:
5191:
5187:
5183:
5179:
5175:
5169:
5122:
5090:
5085:
5069:
5065:
5062:
5057:
5053:
5045:
5038:
5031:
5028:Uttaratantra
5027:
5021:
5015:
5011:
5007:
5000:
4992:
4988:
4982:
4980:
4932:
4925:
4917:
4913:
4909:
4902:
4896:
4892:
4890:
4885:
4881:
4877:
4873:
4867:
4861:
4857:
4854:Fó xìng lùn,
4853:
4849:
4841:
4835:
4828:
4822:
4816:
4751:epistemology
4746:
4736:
4729:
4718:
4711:
4701:
4687:
4681:
4679:
4672:
4666:
4662:
4658:
4654:
4650:
4646:
4644:
4629:
4580:
4576:
4564:
4560:
4557:Schmithausen
4552:
4548:
4542:
4540:
4531:
4513:
4505:
4501:
4496:
4491:
4486:
4483:
4457:
4438:Sarvāstivāda
4431:
4395:
4382:
4376:
4363:
4361:
4352:
4348:
4342:
4336:
4332:
4328:
4317:
4312:
4310:
4293:
4282:
4276:
4270:
4266:
4260:
4251:
4247:
4237:nirabhilāpya
4236:
4232:
4228:
4221:
4217:
4211:
4202:
4199:
4189:
4175:
4169:
4167:
4162:
4158:
4152:
4148:
4144:
4138:
4134:
4131:bodhisattvas
4126:
4124:
4105:
4102:niṣṭhā-mārga
4101:
4090:
4086:
4082:
4074:
4070:
4062:
4050:
4046:
4039:
4015:
4009:
3997:
3989:
3985:
3979:
3974:
3971:
3961:
3951:
3945:
3933:ānāpānasmṛti
3932:
3924:
3918:
3912:
3900:
3896:
3892:
3886:
3880:
3876:
3871:
3865:
3858:
3851:
3841:
3835:
3828:
3823:
3798:
3790:
3784:
3782:
3746:
3741:Vikramashila
3738:
3732:
3727:svasamvedana
3724:
3720:
3716:
3714:
3710:
3697:
3696:) or false (
3693:
3689:
3685:
3681:
3678:rnam bden pa
3677:
3673:
3668:
3652:
3621:
3610:
3607:samatā-jñāna
3606:
3602:
3598:
3594:
3590:
3588:
3582:
3578:
3572:
3568:
3562:
3552:
3548:
3542:
3536:
3532:
3530:
3524:
3517:
3507:
3497:
3493:
3481:
3477:
3475:
3470:
3468:
3465:and water.
3463:
3457:
3452:
3448:
3442:
3436:
3434:
3425:
3419:
3416:
3392:
3385:
3380:
3377:
3372:
3368:
3364:
3357:
3353:
3349:
3347:
3329:without any
3313:
3309:
3305:
3297:
3295:
3268:
3260:
3256:
3250:
3226:
3213:
3209:
3203:
3195:
3191:
3185:
3180:
3176:
3164:
3158:
3147:
3142:
3135:
3131:
3125:
3120:
3119:
3113:
3106:
3100:
3096:
3092:
3079:
3078:
3072:
3068:
3064:
3058:
3051:
3041:
3036:
3035:
3028:
3026:
3021:
3015:
3011:
3007:
3001:
2991:
2989:
2975:
2971:
2967:
2959:
2954:is given by
2949:
2944:
2940:
2936:
2932:
2928:
2924:
2920:
2916:
2912:
2910:
2900:
2888:
2884:
2882:
2877:
2874:
2869:
2865:
2859:
2855:
2845:
2839:
2835:
2827:
2825:
2820:
2817:ādānavijñāna
2816:
2812:
2808:
2800:
2797:Schmithausen
2795:As noted by
2794:
2789:
2785:
2781:
2777:
2770:
2767:ādānavijñāna
2766:
2763:mūla-vijñāna
2762:
2758:
2750:
2748:
2743:
2733:kliṣṭa-manas
2732:
2725:
2723:
2706:
2700:
2694:
2691:ālayavijñāna
2690:
2683:
2671:
2669:
2655:
2642:
2637:
2629:
2621:
2609:
2605:
2602:
2596:
2592:
2586:
2582:
2576:
2567:mereological
2554:
2552:
2541:
2533:
2527:
2522:
2501:
2496:
2488:
2481:
2448:
2437:
2431:) and is an
2428:
2423:
2420:
2411:
2397:
2393:
2389:
2384:
2373:metaphysical
2360:
2357:Dan Lusthaus
2354:
2344:
2339:
2335:
2330:
2328:
2319:
2314:
2309:
2304:
2300:
2296:
2290:
2286:
2282:
2278:
2274:
2270:
2264:
2249:
2232:
2226:
2222:
2218:
2214:
2209:
2202:
2192:
2184:
2172:Jay Garfield
2167:
2157:
2147:
2139:
2134:
2131:
2126:
2122:
2118:
2114:
2110:
2108:
2103:
2097:
2091:
2087:
2081:
2077:
2073:
2071:
2065:
2060:
2053:
2048:
2043:
2039:Schmithausen
2028:
2024:
2022:
2017:
2013:
2009:
2005:
2001:
1997:
1989:
1983:
1969:
1964:
1960:
1958:
1953:
1939:
1935:
1931:
1927:
1921:
1915:Sarvāstivāda
1905:
1885:
1830:
1760:D. T. Suzuki
1720:Ledi Sayadaw
1622:Śāntarakṣita
1557:Chandrakirti
1542:Buddhapālita
1507:Saṃghabhadra
1315:
1271:Vibhajyavāda
1172:Sarvāstivāda
1169:
1144:
1133:Vijñaptivāda
1132:
1128:
1120:
1118:
1081:
1065:
1064:
771:D. T. Suzuki
576:Buddhapālita
420:
413:
406:
399:
392:
383:
374:
367:
360:
352:
342:
335:
328:
319:
310:
303:
288:
280:
174:Bodhisattvas
107:Three bodies
15233:Physicalism
15228:Parallelism
15223:Panpsychism
15193:Materialism
15168:Emergentism
15058:Wolf Singer
14927:Kurt Koffka
14856:Philip Goff
14831:Michael Tye
14826:Max Velmans
14806:Karl Popper
14796:John Searle
14781:John Eccles
14766:Georges Rey
14576:Shōtoku-shū
14521:Vijñānavāda
14302:Dharmakīrti
14282:Jñānacandra
14272:Viśeṣamitra
14181:Trisvabhāva
13955:As exercise
13853:Yantra yoga
13848:Devata yoga
13757:Anapanasati
13600:Sexual Yoga
13521:Kapalabhati
13491:Sama vritti
13442:Surat Shabd
13368:Eight limbs
13298:Bhakti yoga
13285:Three Yogas
13221:Subtle body
12956:Dharma talk
12785:Asalha Puja
12581:Eschatology
12384:Switzerland
12364:New Zealand
12292:Middle East
12201:Philippines
12121:Afghanistan
11926:Bodhidharma
11911:Buddhaghosa
11831:Householder
11741:Monasticism
11694:Bodhisattva
11549:Prostration
11502:Mindfulness
11430:Anapanasati
11413:Kammaṭṭhāna
11210:Korean Seon
11150:Asura realm
11145:Human realm
11085:Ten Fetters
11040:Parinirvana
10942:Uppalavanna
10907:Mahākaccana
10892:Mahākassapa
10824:Kṣitigarbha
10819:Ākāśagarbha
10716:Suddhodāna
10661:Four sights
10588:Foundations
10386:(1): 5–18.
9786:18 December
9745:19 December
9733:Taranatha.
9594:1973. p. li
9096:M. Delhey,
9002:Dharmamegha
8288:. pg 13, 35
8092:December 8,
6911:: 123–147.
6421:Lankavatara
6131:Śiṣyalekha,
6092:Heart-sutra
6008:Catuḥśataka
5970:Fo Xing Lun
5960:The Indian
5675:Laṅkāvatāra
5615:Jñanagarbha
5551:, and the "
5493:Candrakirti
5481:gzhan-stong
5412:(1284–1339)
5228:(c. 1000).
5218:Jñānagarbha
5203:Catuḥśātaka
5162:inclusivism
5133:Candrakīrti
4935:Pramāṇavāda
4930:thought."
4771:Dharmottara
4767:Dharmakīrti
4753:(Sanskrit:
4747:pramāṇavāda
4621:statues at
4617:(left) and
4510:Sautrāntika
4506:trisvabhāva
4471:bodhisattva
4442:Sautrāntika
4426:north India
4372:pure ethics
4327:meditations
4325:mindfulness
3958:perfections
3565:mindfulness
3514:Sautrantika
3441:and in the
3399:Candrakirti
3246:antirealism
3029:trisvabhāva
2980:defilements
2897:Vasumitra's
2893:Sautrantika
2613:empirically
2579:Dharmakīrti
2398:parikalpita
2377:ontological
2320:citta-mātra
2311:Alex Wayman
2271:citta-mātra
2168:Vijñānavāda
2025:citta-mātra
1998:*pratibimba
1965:citta-mātra
1941:trisvabhāva
1904:five paths
1697:Mikyö Dorje
1617:Jñānagarbha
1537:Dharmakirti
1522:Buddhadatta
1517:Buddhaghosa
1321:Pramāṇavāda
1291:Pudgalavada
1286:Sautrāntika
1176:Sautrāntika
1129:Vijñānavāda
809:Han Chinese
631:Amoghavajra
606:Bodhidharma
596:Candrakīrti
591:Dharmakīrti
586:Bhāvaviveka
541:Ashvaghosha
530:Key figures
289:Lotus Sūtra
246:Ākāśagarbha
241:Kṣitigarbha
231:Vajrasattva
122:One Vehicle
57:Bodhisattva
15826:Nonduality
15800:Categories
15625:Upanishads
15426:Experience
15391:Blindsight
15218:Nondualism
15099:Max Planck
15079:David Bohm
14895:Psychology
14786:John Locke
14711:David Hume
14654:Philosophy
14557:Yakushi-ji
14328:Paramārtha
14312:Kamalaśīla
14297:Śīlabhadra
14267:Citrabhāna
14249:Sthiramati
14239:Dharmapāla
14234:Vasubandhu
14186:Four Views
14067:Yoga Nidra
13873:Karmamudra
13838:Sahajayana
13610:Hatha yoga
13576:Mahasiddha
13496:Shatkarmas
13447:Aghor Yoga
13400:Pratyahara
13321:Philosophy
13303:Jnana yoga
13293:Karma yoga
13073:Psychology
13053:Gnosticism
13041:Comparison
13036:Influences
13018:Comparison
12901:Bhavacakra
12859:Kushinagar
12834:Pilgrimage
12780:Māgha Pūjā
12735:Bodhi Tree
12551:Buddhology
12541:Abhidharma
12533:Philosophy
12466:Menander I
12334:Costa Rica
12285:Uzbekistan
12126:Bangladesh
12080:Dhammapada
12064:Pali Canon
12026:Ajahn Chah
12006:Dalai Lama
11906:Kumārajīva
11901:Vasubandhu
11876:The Buddha
11784:Zen master
11719:Sakadagami
11699:Buddhahood
11630:Pratimokṣa
11445:Shikantaza
11401:Meditation
11376:Deity yoga
11247:Madhyamaka
11140:Deva realm
11035:Mindstream
10985:Bodhicitta
10897:Aṅgulimāla
10764:Devadatta
10740:Yaśodharā
10643:The Buddha
10633:Middle Way
10055:2023-08-07
9951:2023-04-24
9780:0791414795
9546:2023-04-24
9512:1984. p. 6
8334:0824823710
8079:. Source:
7257:2024-02-21
6699:2000. p. 1
6472:References
6348:Madhyamaka
6327:Criticisms
6285:Putralekha
6238:Ratnakīrti
6219:Haribhadra
6127:Candragomī
6112:Guṇaprabha
6058:(602-664)
6056:Xuanzang's
6047:Śīlabhadra
6005:Āryadeva's
5976:Sthiramati
5962:Paramārtha
5872:Vasubandhu
5773:vyākhyāna,
5693:(成唯識 論述記;
5572:Utpaladeva
5559:, and the
5436:Kamalaśīla
5416:See also:
5328:Paramārtha
5306:Guṇabhadra
5242:Madhyamaka
5238:Madhyamaka
5200:Āryadeva's
5196:Dharmapāla
5149:Sthiramati
5145:Dharmapala
5074:Buddhahood
5050:Paramārtha
4870:Vinītadeva
4846:Paramārtha
4806:Śīlabhadra
4802:Dharmapāla
4798:Sthiramati
4708:Vasubandhu
4698:Vaibhāṣika
4694:Vasubandhu
4636:Vasubandhu
4619:Vasubandhu
4518:) and the
4398:Madhyamaka
4358:Meditation
4344:apraṇihita
4331:The three
4233:vastumātra
4184:, and the
4149:vastumatra
4110:Buddhahood
4020:bodhicitta
4002:asaṃkhyeya
3998:pañcamārga
3901:pratipakṣa
3879:) such as
3824:yogācāras,
3820:Abhidharma
3817:Vaibhāṣika
3811:texts and
3725:rang rig,
3706:Sthiramati
3702:Dharmapala
3655:icchantika
3629:Buddhahood
3579:nirvikalpa
3403:Shantideva
3327:nominalism
3319:saṁvṛtisat
3287:Madhyamaka
3229:Madhyamaka
3192:does exist
3188:Madhyamaka
3102:paramārtha
3087:nature of
3056:Xuanzang's
2964:Pāli Canon
2719:Abhidharma
2509:Ratnakīrti
2394:pratibimba
2256:Kalupahana
2195:Vasubandhu
2160:subjective
2049:cittamatra
1918:Abhidharma
1906:pañcamārga
1892:meditation
1785:Buddhadasa
1682:Longchenpa
1642:Ratnakīrti
1627:Haribhadra
1562:Shantideva
1527:Dhammapāla
1502:Vasubandhu
1497:Harivarman
1414:Middle Way
1384:Abhidharma
1311:Madhyamaka
1281:Vaibhāṣika
1265:Traditions
1188:Vasubandhu
1114:Madhyamaka
1106:meditation
1098:perception
1044:Vietnamese
751:Longchenpa
746:Tsongkhapa
661:Mazu Daoyi
646:Shāntideva
571:Sthiramati
566:Vasubandhu
556:Kumārajīva
513:Fa Gu Shan
443:Mādhyamaka
191:Adi-Buddha
181:Shakyamuni
142:Pure Lands
97:Two truths
62:Buddhahood
15806:Vajrayana
15640:Yogachara
15575:Sentience
15436:Free will
15376:Awareness
15364:Attention
15253:Solipsism
14968:Anil Seth
14841:Ned Block
14552:Kōfuku-ji
14500:Dōgakushō
14485:Viṃśatikā
14292:Asvabhāva
14277:Jinaputra
14254:Bandhuśri
14151:Caitasika
14137:Yogachara
14076:Journals
13910:Mahamudra
13828:Caryayoga
13812:Vajrayana
13785:Yogachara
13752:Vipassana
13734:Theravada
13593:Kundalini
13588:Laya Yoga
13526:Bhastrika
13464:Mahamudra
13395:Pranayama
13311:Rāja yoga
13141:Festivals
13121:Buddhists
13083:Theosophy
12886:Symbolism
12876:Hama yumi
12849:Bodh Gaya
12616:Socialism
12591:Evolution
12566:Economics
12404:Venezuela
12319:Australia
12314:Argentina
12238:Sri Lanka
12233:Singapore
12151:Indonesia
12113:Countries
12054:Tripiṭaka
12016:Ajahn Mun
11891:Nagarjuna
11886:Aśvaghoṣa
11769:Anagārika
11764:Śrāmaṇerī
11759:Śrāmaṇera
11754:Bhikkhunī
11714:Sotāpanna
11603:Passaddhi
11544:Offerings
11519:Nekkhamma
11396:Iddhipada
11316:Practices
11286:Theravada
11259:Vajrayana
11252:Yogachara
11222:Pure Land
11135:Six Paths
11122:Cosmology
10902:Anuruddha
10877:Sāriputta
10867:Kaundinya
10859:Disciples
10834:Vajrapāṇi
10686:Footprint
10651:Tathāgata
9684:7 January
9590:Wei Tat.
8455:1529-1898
6925:170689422
6821:144090250
6637:pp. 30-31
6140:Viṃśatikā
6025:Ālokamālā
6013:Asvabhāva
5739:Treatises
5727:Bṛhaṭṭīkā
5665:with the
5536:Pure Land
5522:Influence
5512:Ju Mipham
5510:example,
5463:Mahamudra
5324:Ratnamati
5320:Bodhiruci
5250:Ju Mipham
5214:Ālokamālā
5154:Nāgārjuna
5137:Śāntideva
5129:Bhaviveka
5093:Vajrayana
5042:Bodhiruci
5010:with the
4918:(santāna)
4886:Bṛhaṭṭīkā
4794:Asvabhāva
4623:Kofuku-ji
4353:samādhis.
4222:nāmamātra
3926:vipaśyanā
3877:samāpatti
3395:Bhaviveka
3354:something
3343:substance
3314:vijñapti,
3310:Vimśatikā
3306:abhāvānta
3265:emptiness
3253:emptiness
3173:sensorium
3161:emptiness
3155:Emptiness
3093:the basis
2941:sad artha
2778:underlies
2715:sensorium
2617:inference
2569:grounds.
2555:Vimśatikā
2525:Dignāga's
2515:monism.
2476:wet dream
2424:Vimśatikā
2210:Vimśatikā
2072:This is
2061:Vimśatikā
1946:emptiness
1810:Ju Mipham
1780:Ñāṇananda
1755:Masao Abe
1547:Bhāviveka
1487:Nagarjuna
1439:Suffering
1404:Emptiness
1326:Vajrayana
1316:Yogachara
1276:Theravāda
1200:East Asia
1094:cognition
1066:Yogachara
866:Indonesia
776:Sheng-yen
551:Lokakṣema
536:Nāgārjuna
488:Vajrayāna
478:Pure Land
226:Vajrapāṇi
211:Vairocana
196:Akshobhya
92:Emptiness
51:Teachings
15831:Yogacara
15811:Idealism
15775:Category
15511:Ontology
15466:Illusion
15183:Idealism
15132:Theories
14596:Chūgū-ji
14591:Hōrin-ji
14586:Hokki-ji
14581:Hōryū-ji
14540:Branches
14394:Tokuitsu
14333:Xuanzang
14244:Guṇamati
13895:Mahayoga
13774:Mahayana
13725:Buddhism
13486:Kumbhaka
13361:Concepts
13276:Hinduism
13254:Sushumna
13159:Category
13088:Violence
13058:Hinduism
13006:Sanskrit
12961:Hinayana
12946:Amitābha
12906:Swastika
12775:Uposatha
12765:Holidays
12750:Calendar
12596:Humanism
12434:Kanishka
12424:Timeline
12248:Thailand
12216:Kalmykia
12211:Buryatia
12196:Pakistan
12181:Mongolia
12176:Maldives
12171:Malaysia
12136:Cambodia
12001:Shamarpa
11996:Nichiren
11946:Xuanzang
11881:Nagasena
11799:Rinpoche
11529:Pāramitā
11371:Devotion
11291:Navayana
11279:Dzogchen
11242:Nichiren
11190:Mahayana
11182:Branches
11060:Saṅkhāra
10809:Mañjuśrī
10766:(cousin)
10758:(cousin)
10726:(mother)
10718:(father)
10706:Miracles
10656:Birthday
10573:Glossary
10546:Buddhism
10410:(2001),
10357:Yogācarā
9993:, p. xii
9201:(1975).
9155:(1996).
9145:Xuanzang
8965:Yogācāra
8102:cite web
7825:(1993).
7065:Archived
6676:Yogācāra
6541:(1997).
6358:Idealism
6353:Mahayana
6342:See also
6144:Triṃśika
6084:Wŏnch'ŭk
6067:Triṃśikā
6015:, wrote
5953:and its
5898:"), and
5862:and the
5830:Dharmata
5793:and its
5752:Maitreya
5639:Yogācāra
5580:Śrīharṣa
5472:shentong
5451:Dzogchen
5381:Beopsang
5377:Wŏnch’ŭk
5352:Xuanzang
5299:Xuanzang
5277:Xuanzang
5158:Āryadeva
5113:Mahājana
5105:Maitripa
5082:Fa-Tsang
4997:, śuddha
4922:not-self
4810:Xuanzang
4790:Gunamati
4716:and the
4686:and the
4671:and the
4649:and the
4640:Maitreya
4524:bhavanga
4520:Sthavira
4478:Gandhara
4474:Maitreya
4446:Gandhara
4349:ānimitta
4333:samādhis
4271:prapañca
4176:pāramitā
4059:samadhis
3988:and the
3962:pāramitā
3952:apramāṇa
3915:through
3893:ālambana
3888:nivaraṇa
3866:samādhis
3793:Treatise
3760:Practice
3544:saṃskāra
3478:Triṃśikā
3447:and its
3424:and the
3421:Triṃśikā
3407:Xuanzang
3359:dharmatā
3302:nihilism
3177:grāhaka,
3052:Triṃśikā
2993:svabhāva
2945:vijñapti
2913:Triṃśika
2852:samsaric
2841:prapañca
2790:vijñāna,
2782:supports
2696:vijñānas
2620:objects.
2543:ālambana
2513:non-dual
2489:lāghava,
2287:vijñapti
2252:idealism
2237:Hegelian
2180:Berkeley
2154:Idealism
2127:MSg II.6
2111:vijñapti
2094:Asaṅga's
2056:Sanskrit
2035:Idealism
1974:Yogacara
1913:and the
1898:path of
1896:Mahayana
1735:Yin Shun
1577:Xuanzang
1567:Sengzhao
1492:Aryadeva
1482:Nagasena
1429:Svabhava
1394:Not-self
1346:Dzogchen
1341:Zen/Chán
1306:Mahayana
1240:a series
1238:Part of
1222:Doctrine
1208:Xuanzang
1192:Maitreya
1149:Idealism
1141:percepts
1121:Yogācāra
1084:Yogācāra
1070:Sanskrit
970:Japanese
930:Sanskrit
861:Malaysia
856:Mongolia
696:Nichiren
621:Xuanzang
546:Āryadeva
498:Dzogchen
483:Nichiren
448:Yogācāra
236:Maitreya
216:Mañjuśrī
186:Amitabha
24:a series
22:Part of
15785:Commons
15562:Purusha
15551:Reentry
15344:Agnosia
15267:Science
14647:Figures
14514:Schools
14399:Shingyō
14348:Zhizhou
14343:Huizhao
14287:Dignāga
14210:Figures
14033:Related
13995:Vinyāsa
13985:Drishti
13930:Shingon
13905:Atiyoga
13900:Anuyoga
13742:Samatha
13543:Sādhanā
13531:Trataka
13432:Pranava
13415:Samadhi
13405:Dhāraṇā
13259:Pingala
13136:Temples
13116:Buddhas
13078:Science
13068:Judaism
13063:Jainism
12981:Lineage
12941:Abhijñā
12911:Thangka
12854:Sarnath
12839:Lumbini
12760:Funeral
12755:Cuisine
12631:Culture
12606:Reality
12556:Creator
12546:Atomism
12416:History
12389:Ukraine
12349:Germany
12268:Senegal
12258:Vietnam
12186:Myanmar
11986:Shinran
11976:Karmapa
11951:Shandao
11921:Dignāga
11846:Śrāvaka
11826:Donchee
11821:Kappiya
11779:Sayadaw
11749:Bhikkhu
11724:Anāgāmi
11681:Nirvana
11647:Samadhi
11534:Paritta
11475:Tonglen
11470:Mandala
11425:Smarana
11406:Mantras
11354:Upekkha
11324:Bhavana
11274:Shingon
11227:Tiantai
11080:Tathātā
11070:Śūnyatā
11065:Skandha
11055:Saṃsāra
11050:Rebirth
11025:Kleshas
11015:Indriya
10917:Subhūti
10802:Guanyin
10756:Ānanda
10748:Rāhula
10628:Nirvana
10568:Outline
10331:Sources
9808:20 June
8990:, p.166
6378:Mimamsa
6363:Vedanta
6041:pramana
5945:Dignāga
5847:trikaya
5826:Dharmas
5795:bhāṣya,
5748:Tibetan
5677:is the
5447:Nyingma
5285:Luoyang
5109:Sajjana
4951:Kashmir
4947:Nalanda
4943:Magadha
4912:instead
4904:prakṛti
4874:pramāṇa
4763:Dignāga
4755:pramāṇa
4454:Mathura
4450:Kashmir
4392:History
4386:tathatā
4338:śūnyatā
4145:tathata
4114:trikāya
3948:), the
3913:śamatha
3897:nimitta
3872:vimokṣa
3778:Kolkata
3686:anākāra
3659:ekayana
3460:states:
3335:upādāna
3274:no-self
3181:grāhya,
3165:śūnyatā
3127:Tathātā
3097:process
3089:dharmas
3073:lakṣana
3048:samsara
3031:) are:
3010:). The
3003:śūnyatā
2968:viññāna
2960:vijñāna
2937:concept
2933:concept
2931:, the "
2864:). The
2850:) that
2847:upādāna
2832:rebirth
2809:bhājana
2702:ayatana
2581:in his
2538:atomism
2485:realism
2402:nikāyas
2390:anuśaya
2381:samsara
2345:sunyata
2204:tathatā
2010:*bhinna
2006:samadhi
2002:*gocara
1980:Origins
1944:), and
1687:Gorampa
1672:Dolpopa
1662:Rongzom
1532:Dignāga
1449:Nirvana
1331:Tiāntāi
1165:dharmas
1161:vijñana
1074:योगाचार
1022:Tibetan
944:Chinese
921:English
836:Tibetan
831:Vietnam
761:Hanshan
736:Dolpopa
686:Shinran
616:Shandao
611:Huineng
581:Dignāga
508:Tzu Chi
473:Shingon
453:Tiantai
170:Buddhas
152:Dharani
15709:Psyche
15556:Sakshi
15541:Qualia
15337:Topics
15203:Monism
15067:Others
14453:Śāstra
14409:Ryōhen
14369:Chitsū
14229:Asaṅga
14176:Vāsanā
13946:Modern
13926:Japan
13920:Tangmi
13916:China
13844:Tibet
13819:India
13795:Tendai
13791:Japan
13781:India
13571:Siddhi
13566:Yogini
13553:Tantra
13506:Dhauti
13459:Bandha
13454:Mudras
13427:Mantra
13410:Dhyana
13378:Niyama
13239:Chakra
13131:Sutras
13126:Suttas
12991:Siddhi
12976:Koliya
12951:Brahmā
12866:Poetry
12812:Mantra
12802:Kasaya
12674:Pagoda
12654:Kyaung
12649:Vihāra
12644:Temple
12586:Ethics
12429:Ashoka
12379:Sweden
12374:Poland
12369:Norway
12359:Mexico
12344:France
12329:Canada
12324:Brazil
12263:Africa
12243:Taiwan
12206:Russia
12131:Bhutan
12091:Vinaya
11971:Naropa
11961:Saraha
11896:Asanga
11652:Prajñā
11561:Refuge
11524:Nianfo
11485:Tertön
11480:Tantra
11465:Ganana
11455:Tukdam
11381:Dhyāna
11349:Mudita
11344:Karuṇā
11237:Risshū
11232:Huayan
11165:Naraka
11105:Anattā
11100:Dukkha
11095:Anicca
11000:Dharma
10952:Channa
10887:Ānanda
10872:Assaji
10839:Skanda
10742:(wife)
10711:Family
10691:Relics
10616:Sangha
10611:Dharma
10606:Buddha
10367:
10117:
10035:BRILL.
10006:
9900:
9834:
9777:
9707:
9612:
9445:
9424:
9165:
9149:Bianji
9117:p. 312
9059:
9032:
8975:(v.14)
8971:
8453:
8355:
8331:
8284:
8261:
8236:
8209:
8058:
8035:
8015:
7962:
7939:
7919:
7899:
7878:
7858:
7833:
7809:
7221:
7173:
7087:
7005:
6923:
6819:
6686:(v.14)
6682:
6599:(v.14)
6595:
6551:
6428:such".
6312:Ryōhen
6231:, and
6103:Wŏnhyo
6094:, and
5854:Asaṅga
5768:bhāṣya
5766:ṭīkā,
5761:śāstra
5695:Taishō
5617:. The
5599:Sūtras
5578:, and
5538:) and
5467:Jonang
5390:Fazang
5326:, and
5141:Asanga
5135:, and
5103:, and
4872:wrote
4821:, and
4757:) and
4632:Asaṅga
4615:Asaṅga
4278:saṃjñā
4180:, the
4163:abhāva
4154:advaya
4140:prajñā
4055:dhyana
4005:kalpas
3978:, the
3940:, the
3861:dhyāna
3809:Nikāya
3538:vāsanā
3525:cetana
3449:bhāṣya
3356:(i.e.
3345:)."
3339:dravya
3308:, see
3291:exists
3267:is an
3234:Yijing
2921:manana
2861:avidya
2799:, the
2786:ālaya.
2604:3.335)
2359:, the
2260:Wayman
2027:(mere
2014:*citta
1930:, the
1597:Wonhyo
1587:Fazang
1572:Jizang
1512:Asanga
1389:Ahimsa
1358:Themes
1336:Huayan
1184:Asaṅga
1100:, and
1002:유식유가행파
996:Korean
982:Rōmaji
976:瑜伽行唯識派
956:Pinyin
950:唯識瑜伽行派
851:Bhutan
816:Taiwan
756:Hakuin
726:Atisha
721:Nāropā
706:Virūpa
656:Wohnyo
636:Saichō
626:Fazang
561:Asanga
463:Huayan
458:Tendai
15649:Works
15396:Brain
14547:Hossō
14427:Sūtra
14404:Jōkei
14389:Genbō
14379:Gyōki
14374:Chihō
14364:Dōshō
14357:Japan
14338:Kuiji
14321:China
14258:Nanda
14217:India
14156:Kleśa
14017:Props
13963:Asana
13888:Phowa
13883:Bardo
13878:Milam
13863:Tummo
13800:Zazen
13538:Tapas
13516:Basti
13511:Nauli
13481:Nyasa
13422:Kriyā
13383:Asana
13266:Prana
13103:Lists
12971:Kalpa
12966:Iddhi
12829:Music
12824:Mudra
12790:Vassa
12770:Vesak
12740:Budai
12686:Candi
12669:Stupa
12601:Logic
12354:Italy
12253:Tibet
12191:Nepal
12161:Korea
12156:Japan
12146:India
12141:China
12086:Sutra
12041:Texts
11991:Dōgen
11981:Hōnen
11966:Atiśa
11931:Zhiyi
11841:Achar
11809:Tulku
11804:Geshe
11789:Rōshi
11774:Ajahn
11729:Arhat
11689:Bodhi
11659:Vīrya
11576:Sacca
11571:Satya
11566:Sādhu
11554:Music
11497:Merit
11490:Terma
11450:Zazen
11386:Faith
11339:Mettā
11020:Karma
10980:Bardo
10947:Asita
10937:Khema
10927:Upāli
10912:Nanda
10750:(son)
10724:Māyā
10701:Films
10578:Index
10191:JSTOR
10174:JSTOR
10031:p. 78
9678:(PDF)
9223:JSTOR
9100:2013.
8187:JSTOR
7841::50f.
6921:S2CID
6817:S2CID
6425:alaya
6389:Notes
6298:Jōkei
6074:Kuiji
5955:vrtti
5896:Karma
5641:sutra
5489:Sakya
5485:Gelug
5477:Wylie
5455:Kagyu
5440:Atiśa
5385:Silla
5383:) of
5373:Kuiji
5295:Kuījī
4995:ātman
4975:Bihar
4898:ātman
4759:logic
4159:bhāva
4095:koṭis
4028:jñana
4024:merit
3805:Āgama
3682:ākāra
3642:arhat
3603:Manas
3574:jñāna
3510:karma
3504:Karma
3206:Āgama
2976:citta
2972:manas
2925:ālaya
2917:ālaya
2866:ālaya
2727:manas
2680:citta
2676:sense
2468:karma
2315:mātra
2292:citta
2285:that
2217:must
2123:artha
2119:artha
2078:artha
2030:citta
1902:(see
1730:Taixu
1632:Atiśa
1612:Dōgen
1607:Kūkai
1602:Jinul
1582:Zhiyi
1409:Karma
1196:Tibet
1143:) or
1137:ideas
846:Newar
841:Nepal
826:Korea
821:Japan
804:China
766:Taixu
691:Dōgen
681:Hōnen
666:Jinul
641:Kūkai
601:Zhiyi
15590:Soul
15486:Mind
14414:Kōin
14384:Gien
14171:Bīja
13868:Ösel
13561:Yogi
13501:Neti
13474:List
13437:Nada
13373:Yama
13244:Nadi
13213:Yoga
13001:Pāḷi
12986:Māra
12896:Flag
12297:Iran
12221:Tuva
12166:Laos
11794:Lama
11642:Śīla
11610:Śīla
11598:Pīti
11588:Sati
11539:Puja
11460:Koan
11366:Dāna
10957:Yasa
10844:Tārā
10365:ISBN
10115:ISBN
10004:ISBN
9898:ISBN
9832:ISBN
9810:2016
9788:2012
9775:ISBN
9747:2012
9705:ISBN
9686:2013
9610:ISBN
9443:ISBN
9422:ISBN
9163:ISBN
9057:ISBN
9030:ISBN
8969:ISBN
8451:ISSN
8353:ISBN
8329:ISBN
8282:ISBN
8259:ISBN
8234:ISBN
8207:ISBN
8108:link
8094:2013
8056:ISBN
8033:ISBN
8013:ISBN
7960:ISBN
7937:ISBN
7917:ISBN
7897:ISBN
7876:ISBN
7856:ISBN
7831:ISBN
7807:ISBN
7219:ISBN
7171:ISBN
7121:AKBh
7117:Viṃś
7085:ISBN
7003:ISBN
6680:ISBN
6593:ISBN
6549:ISBN
6291:and
6277:and
6244:and
6175:and
6146:and
6080:etc.
6003:and
5982:and
5917:The
5828:and
5647:The
5603:The
5534:and
5516:Rimé
5487:and
5438:and
5209:).
5156:and
5111:and
4989:self
4901:and
4888:).
4880:(AA)
4860:and
4856:佛性論)
4834:and
4515:bīja
4469:The
4452:and
4440:and
4420:The
4388:)."
4168:The
4165:).
4125:The
3834:the
3800:yoga
3789:(YBh
3671:Tib.
3519:bījā
3488:and
3401:and
3348:The
3325:and
2826:The
2823:)."
2780:and
2755:bīja
2688:Skt:
2645:Kant
2561:and
2449:seem
2443:the
2303:and
2289:and
2281:and
2219:also
2199:Kant
2178:and
2176:Kant
1890:and
1888:yoga
1214:and
1198:and
1186:and
1174:and
1125:yoga
1078:IAST
871:West
256:Tara
172:and
13249:Ida
12723:Art
12659:Wat
11195:Zen
10388:doi
8443:doi
6913:doi
6809:doi
6217:of
5947:'s
5735:.
5683:.
5532:Zen
5442:.
5279:at
5257:).
5216:),
5115:.
4769:,
4209:.
3964:).
3601:).
2982:).
2947:).
2375:or
2307:.
2262:.
2162:or
1155:or
1139:or
1116:.
468:Zen
15802::
12225:ru
10451::
10382:.
10378:.
10293:.
10139:^
10048:.
9973:^
9944:.
9846:^
9818:^
9749:.
9688:.
9568:^
9539:.
9453:^
9396:^
9376:^
9347:^
9265:^
9190:^
9151:;
9147:;
9113::
9080:^
9010:48
8952:^
8934:^
8914:^
8894:^
8785:^
8732:^
8533:^
8515:^
8499:^
8449:.
8439:73
8437:.
8433:.
8315:^
8174:^
8146:^
8117:^
8104:}}
8100:{{
8066:^
8043:^
7970:^
7947:^
7792:^
7756:^
7742:^
7717:^
7677:^
7652:^
7608:^
7581:^
7564:^
7482:^
7453:^
7413:^
7371:^
7313:^
7233:^
7143:^
7128:^
7063:.
7057:,
7026:^
6933:^
6919:.
6909:74
6907:.
6869:^
6815:.
6805:15
6803:.
6748:^
6704:^
6646:^
6633::
6622:^
6604:^
6563:^
6479:^
6287:,
6261:,
6257:,
6202:-
6142:,
6114:-
6090:,
6019:,
5832:),
5771:,
5574:,
5570:,
5563:.
5479::
5434:,
5322:,
5283:,
5147:,
5143:,
5131:,
5099:,
5088:.
5020:,
4973:,
4808:,
4804:,
4796:,
4792:,
4781:,
4777:,
4773:,
4765:,
4741:A
4583:.
4448:,
4351:)
4239:).
3907:,
3856:.
3845:,
3840:,
3791:,
3776:,
3772:,
3735:).
3397:,
2903:.
2396:,
2242:.
2084:).
2037:.
1242:on
1218:.
1096:,
1080::
1076:,
1072::
1010::
1008:RR
984::
958::
26:on
15751:"
15747:"
14632:e
14625:t
14618:v
14129:e
14122:t
14115:v
13205:e
13198:t
13191:v
12227:)
12223:(
11441:)
11437:(
10532:e
10525:t
10518:v
10394:.
10390::
10384:8
10058:.
10033:.
9954:.
9904:.
9840:.
9812:.
9790:.
9618:.
9549:.
9428:.
9387:(
9171:.
9119:.
9065:.
9038:.
8457:.
8445::
8337:.
8267:.
8242:.
8215:.
8110:)
8096:.
7882:.
7839:.
7647:.
7227:.
7091:.
7045:.
6927:.
6915::
6823:.
6811::
6639:.
6557:.
6464:.
6322:)
6318:(
6308:)
6304:(
6221:.
6206:(
6189:(
6035:(
5972:)
5968:(
5933:(
5910:(
5868:.
5838:"
5809:(
5783:,
5721:(
5701:(
5643:.
5609:(
5364:(
5253:(
5205:(
5192:.
5186:(
5178:(
5152:(
5035:.
5026:(
5004:.
4914:,
4906:.
4882:,
4864:.
4858:,
4852:(
4840:(
4832:,
4745:(
4721:.
4547:(
4490:(
4329:.
4283:.
4273:)
4246:(
4178:)
3960:(
3954:)
3944:(
3931:(
3921:)
3832:,
3807:/
3551:(
3429:,
3361:,
3341:(
3317:(
3304:(
3217:,
3163:(
3139:,
3110:,
3067:(
3065:"
3014:(
2774:,
2729:,
2597:.
2595:)
2585:(
2532:(
2427:(
2343:(
2138:(
2104::
2064:(
1996:(
1993:,
1875:e
1868:t
1861:v
1068:(
1038:)
1032:(
1016:)
1006:(
990:)
980:(
964:)
954:(
900:e
893:t
886:v
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.