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 ?
It means to Manas-vijnana (mind-knowledge) which is the seventh of the eight consciousnesses taught in Yogacara Buddhism.
Esta frase se ha traducido usualmente por "solo mente son los tres mundos" (el mundo sensual, el mundo de la materia sutil y el mundo inmaterial), abriendo paso a una interpretacion idealista del yogacara que supuestamente negaria la existencia de un mundo exterior no mental.
The line occurred earlier in Vasubandhu's own commentary on his Vimsatika, (45) a foundational treatise on Yogacara philosophy, which was attacked by Bhaviveka and Candrakirti as a rival tradition.
Moreover, while the Golden Light Sutra of the Four Deva Kings and the Lotus Sutra may have been important to the Nara establishment in the past, Kukai's newly imported Vajraeekhara and Mahavairocana Sutras, as well as the Diamond and Womb world mandalas, illustrated these Yogacara and Tathagatagarbha philosophical texts and elaborated the old radiance and lotus imagery for the new Heian order.
Many of the original contributions of the Yogacara school bring to fruition ideas and trends clearly present in earlier Buddhist thought in a more inchoate form.
In fact it is a discussion on the Yogacara concept of self-perception (rang rig, svasamvedana).
a philosophy of religions; (3) that such resources can be retrieved from the Middle Path philosophy of the Madhyamika tradition and the Yogacara analysis of the mind of faith; and (4) that the resultant approach is capable of grounding particular modes of religious faith that simultaneously motivate apologetics and evangelism, on the one hand, and also dialogue and interfaith relations, on the other.
La Litterature Yogacara d'apres Bouston", Musoeon, (1905), vol.
For a contemporary treatment of the term, samvrti, see Nagao, Madhyamika and Yogacara, 13-22, and Guy Newland, The Two Truths (Ithaca, New York: Snow Lion, 1992), 76-89.
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.
A more intriguing distinction emerges in Mipam's differentiation of Yogacara and Prasangika:
Instructors can thus utilize the opportunity to have students identify and name important Mahayana concepts and schools, such as Buddha-nature and Yogacara.