Yogacara


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Related to Yogacara: Madhyamika

Yogacara

(yō'gəkär`ə) [Skt.,=yoga practice], philosophical school of Mahayana BuddhismBuddhism
, religion and philosophy founded in India c.525 B.C. by Siddhartha Gautama, called the Buddha. There are over 300 million Buddhists worldwide. One of the great world religions, it is divided into two main schools: the Theravada or Hinayana in Sri Lanka and SE Asia, and
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, also known as the Vijnanavada or Consciousness School. The founders of this school in India were Maitreya (270–350), his disciple Asanga (c.375–430), and Asanga's younger half-brother Vasubandhu (c.400–480), who was also the greatest systematizer of the AbhidharmaAbhidharma
[Skt.,=higher dharma, or doctrine], schools of Buddhist philosophy. Early Buddhism analyzed experience into 5 skandhas or aggregates, and alternatively into 18 dhatus or elements.
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 type of Buddhist philosophy. The school held that consciousness (vijnana) is real, but its objects are constructions and unreal. The school's teachings are thus often characterized by the phrase "consciousness-only" (citta-matra) or "representation-only" (vijnapti-matra). The content of consciousness is produced not by independently existing objects but by the inner modifications of consciousness itself. A theory of eight kinds of consciousness was formed to explain how this process functions. The deepest level of consciousness is the "store-consciousness" (alaya-vijnana), which is both individual and universal and contains the seeds or traces of past actions, which are projected into manifestation through the "defiled mind" and the six sense-consciousnesses (the five physical senses plus mind or thought). The school was transmitted to China as the Fa-hsiang. It eventually syncretized with the MadhyamikaMadhyamika
[Skt.,=of the middle], philosophical school of Mahayana Buddhism, based on the teaching of "emptiness" (see sunyata) and named for its adherence to the "middle path" between the views of existence or eternalism and nonexistence or nihilism.
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 school.

Bibliography

See D. T. Suzuki, Studies in the Lankavatara Sutra (1930); S. Radhakrishman and C. A. Moore, A Sourcebook in Indian Philosophy (1957); A. K. Chatterjee, The Yogacara Idealism (1962); C. L. Tripathi, The Problem of Knowledge in Yogacara Buddhism (1972).

References in periodicals archive ?
Lusthaus on the one hand, in line with Yogacara thought, rightly emphasizes that the world (including rupa) is accessible only within "consciousness.
It would indeed be surprising if Kumarila and Dharmakirti were the only Mimamsaka and Yogacara logicians of their day discussing these issues.
The history of studying Yogacara in Japan goes back a thousand years, and there are great writings on this topic today.
91 This EA passage appears to be what the Mahayana-sarpgraha is alluding to since this passage highlights the conception that consciousness is the "root" underlying the round of rebirths, which the Yogacara school utilized to support the idea of "substratum consciousness" that they posited.
The Yogacara began in India around the fourth century, some 900 years after the death of the Buddha.
Arguably, both the Madhyamika and the Yogacara should be interpreted soteriologically, which means finally that Keenan's proposals are theologically specific as well, especially in terms of being shaped by explicit soteriological commitments and the concomitant practices directed toward those ends.
The second analyzes a specific Derridean text (the Denegations), the third criticizes the Abe-Cobb strand of Buddhist-Christian dialogue for its overly logocentric emphasis (via Masao Abe's presentation of a Yogacara Buddhist-based reading of Zen), and the fourth is a marvellous analysis of the Christian doctrine of the Trinity as seen through the application of Nagarjunian/Derridean thought to conciliar theology.
Similarly, it is often argued that Yogacara school is a brand of Buddhism that accepts the existence of a self.
He accepted the same five categories from the third Huayan patriarch Fazang's Ma (643-712) taxonomy but matched the list of the scriptures to each category differently: (1) the lowest of the five, the teachings of the lesser vehicle, corresponded to the teaching of the Agama Sutras: (2) the elementary teaching of the great vehicle corresponded to that of the Yogacara teaching of the Samdhinirmocanasutra; (3) the advanced teaching of the great vehicle to the tathagatagarbha teaching of the Lotus Sutra and Nirvana Sutra; (4) the sudden teaching to the teaching of the Lankavatra ra Sutra and the Yuanjue jing; (5) the perfect teaching to the teaching of the Huayan fing.
Contexts and dialogue; Yogacara Buddhism and modern psychology on the subliminal mind.
The Yogacara ("Practice of Yoga") school of Mahayana Buddhism began as early as the second century in India but reached its height in the fourth century under the teachers Vasubandhu, Asanga, and Maitreya.
Some Buddhists--some Yogacara idealists, for example-might argue, however, that because all conditioned phenomena are mind-dependent, they are volitional and hence karmic.