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Yogacara is an influential school of Buddhist philosophy and psychology that stems from the early Indian Mahayana Buddhist tradition. The Yogacara view is based on the fundamental truth that there is nothing in the realm of human experience that is not interpreted by and dependent upon the mind. Yogacara Buddhism was unable to sustain the same level of popularity as other Buddhist schools in India, Tibet, and East Asia, but its teachings on the nature of consciousness profoundly impacted the successive developments of Buddhism. Yogacara served as the basis for the development of the doctrines of karma and liberation in many other schools. In this refreshingly accessible study, Tagawa Shun'ei makes sense of Yogacara's subtleties and complexities with insight and clarity. He shows us that Yogacara masters comprehend and express everyday experiences that we all take for granted, yet struggle to explain. Eloquent and approachable, Living Yogacara deepens the reader's understanding of the development of Buddhism's interpretation of the human psyche.
Yogacara Texts: Indo-Tibetan Sources of Dzogchen Mahamudra by Rodney Devenish Pdf
The Yogacara Doctrine teaches one fundamental truth, namely that all beings are Buddha-'sattva Buddha evam'-or, in other words, all beings are aspects of one all-embracing absolute awareness, were they but to know it. This book sets a context for the study and meditation on ten pivotal texts of Yogacara. The source texts, translated from a practice perspective, derive from the Indo-Tibetan mahasiddha tradition and are presented with an ecumenical approach. As this collection of pithy Yogacara works will readily prove to the reader, the ancient 'Practice Tradition of the Yogin' (rnal-bhyor-pa'i sgrub-brgyud) is based on a clearly active realization of the essential nature of mind and consciousness gained through years of intensive examination and reflection. Yogacara approach advocates a dynamic form of meditation that is neither suppressive nor lethargic. The guide to this attainment, the mechanism that sharpens the mind's penetrative and illuminative qualities, is metaphysical inquiry.
A practical, down-to-earth guide to Vasubandhu's classic work "Thirty Verses of Consciousness Only" that can transform modern life and change how you see the world. In this down-to-earth book, Ben Connelly sure-handedly guides us through the intricacies of Yogacara and the richness of the “Thirty Verses.” Dedicating a chapter of the book to each line of the poem, he lets us thoroughly lose ourselves in its depths. His warm and wise voice unpacks and contextualizes its wisdom, showing us how we can apply its ancient insights to our own modern lives, to create a life of engaged peace, harmony, compassion, and joy. In fourth-century India one of the great geniuses of Buddhism, Vasubandhu, sought to reconcile the diverse ideas and forms of Buddhism practiced at the time and demonstrate how they could be effectively integrated into a single system. This was the Yogacara movement, and it continues to have great influence in modern Tibetan and Zen Buddhism. “Thirty Verses on Consciousness Only,” or “Trimshika,” is the most concise, comprehensive, and accessible work by this revered figure. Vasubandhu’s “Thirty Verses” lay out a path of practice that integrates the most powerful of Buddhism’s psychological and mystical possibilities: Early Buddhism’s practices for shedding afflictive emotional habit and the Mahayana emphasis on shedding divisive concepts, the path of individual liberation and the path of freeing all beings, the path to nirvana and the path of enlightenment as the very ground of being right now. Although Yogacara has a reputation for being extremely complex, the “Thirty Verses” distills the principles of these traditions to their most practical forms, and this book follows that sense of focus; it goes to the heart of the matter—how do we alleviate suffering through shedding our emotional knots and our sense of alienation? This is a great introduction to a philosophy, a master, and a work whose influence reverberates throughout modern Buddhism.
This is the story of fifth century CE India, when the Yogacarin Buddhists tested the awareness of unawareness, and became aware of human unawareness to an extraordinary degree. They not only explicitly differentiated this dimension of mental processes from conscious cognitive processes, but also offered reasoned arguments on behalf of this dimension of mind. This is the concept of the 'Buddhist unconscious', which arose just as philosophical discourse in other circles was fiercely debating the limits of conscious awareness, and these ideas in turn had developed as a systematisation of teachings from the Buddha himself. For us in the twenty-first century, these teachings connect in fascinating ways to the Western conceptions of the 'cognitive unconscious' which have been elaborated in the work of Jung and Freud. This important study reveals how the Buddhist unconscious illuminates and draws out aspects of current western thinking on the unconscious mind. One of the most intriguing connections is the idea that there is in fact no substantial 'self' underlying all mental activity; 'the thoughts themselves are the thinker'. William S. Waldron considers the implications of this radical notion, which, despite only recently gaining plausibility, was in fact first posited 2,500 years ago.
Madhyamaka and Yogacara by Jay L. Garfield,Jan Westerhoff Pdf
Madhyamaka and Yogacara are the two principal schools of Mahayana Buddhist philosophy. While Madhyamaka asserts the ultimate emptiness and conventional reality of all phenomena, Yogacara is usually considered to be idealistic. This collection of essays addresses the degree to which these philosophical approaches are consistent or complementary. Indian and Tibetan doxographies often take these two schools to be philosophical rivals. They are grounded in distinct bodies of sutra literature and adopt what appear to be very different positions regarding the analysis of emptiness and the status of mind. Madhyamaka-Yogacara polemics abound in Indian Buddhist literature, and Tibetan doxographies regard them as distinct systems. Nonetheless, scholars have tried to synthesize the two positions for centuries. This volume offers new essays by prominent experts on both these traditions, who address the question of the degree to which these philosophical approaches should be seen as rivals or as allies. In answering the question of whether Madhyamaka and Yogacara can be considered compatible, contributors engage with a broad range of canonical literature, and relate the texts to contemporary philosophical problems.
A richly complex study of the Yogacara tradition of Buddhism, divided into five parts: the first on Buddhism and phenomenology, the second on the four basic models of Indian Buddhist thought, the third on karma, meditation and epistemology, the fourth on the Trimsika and its translations, and finally the fifth on the Ch'eng Wei-shih Lun and Yogacara in China.
Emptiness in the Mind-Only School of Buddhism by Jeffrey Hopkins Pdf
"This is a scholarly tour de force, the likes of which are rarely seen in the academy."—José Ignacio Cabezón, Illif School of Theology "An exceptionally clear and detailed account of a central debate in Tibetan Buddhist scholastic philosophy."—Matthew Kapstein, University of Chicago "This is without question the finest and most complete discussion of the renowned Mind-Only school and its Tibetan context."—Anne C. Klein, author of Knowledge & Liberation, Path to the Middle "An important new contribution to our understanding of the development of Buddhist philosophical thought in Tibet."—Matthew T. Kapstein, author of The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory
The Yogācāra Idealism by Ashok Kumar Chatterjee Pdf
The Yogacana-Vijnanavada Idealism was the last great creative synthesis of Buddhism and its position in that tradition is comparable to that of the Advaita Vedanta. In this present book the author deals with the Yogacara-Vijnanavada in all its aspects and bearings, historically, analytically and comparatively. The first two chapters show, with great clarity and sufficient detail, the origin and development of the Yogacara idealism as an outcome of those fruitful and dynamic ideas associated with the previous schools of Buddhism, especially with the Sautrantika and the Madhyamika. The originality of the Yogacara synthesis of Buddhist teachings has been clearly brought out, and the individual contributions made by the philosophers of this school, such as Asanga, Vasubandhu, Sthiramati, Dignaga, Dharmakirti and Santaraksita, have received adequate attention. The subsequent chapters, which form the core of the work, represent a constructive and critical exposition of the Yogacara metaphysics, its idealism and absolutism as well as its spiritual discipline. This reprint after a lapse of ten years fills the need of the researchers.
Yogacara is one of the most influential philosophical systems of Indian Buddhism. Competing traditions of Yogacara thought were first introduced into China during the sixth century. By the Yuan dynasty (1271-1368), however, key commentaries of this school had ceased being transmitted in China, and it was not until the end of the nineteenth century that a number of them were re-introduced from Japan where their transmission had been uninterrupted. Within a few short years Yogacara was being touted as a rival to the New Learning from the West, boasting not only organized, systematized thought and concepts, but also a superior means to establish verification. This book accomplishes three goals. The first is to explain why this Indian philosophical system proved to be so attractive to influential Chinese intellectuals at a particular moment in history. The second is to demonstrate how the revival of Yogacara thought informed Chinese responses to the challenges of modernity, in particular modern science and logic. The third goal is to highlight how Yogacara thought shaped a major current in modern Chinese philosophy: New Confucianism. Transforming Consciousness illustrates that an adequate understanding of New Confucian philosophy must include a proper grasp of Yogacara thought.
The life and legacy of Xuanzang: a Buddhist seeker, philosopher, and intrepid traveler who became the world's most famous pilgrim. In the fall of 629, Xuanzang (600–662), a twenty-nine-year-old Buddhist monk, left the capital of China to begin an epic pilgrimage across the country, through the deserts of Central Asia, and into India. His goal was to locate and study authentic Buddhist doctrine and practice, then bring the true teachings back to his homeland. Over the course of nearly seventeen years, he walked thousands of miles and visited hundreds of Buddhist monasteries and monuments. He studied with the leading teachers of his day and compiled a written account of his travels that remains a priceless record of premodern Indian history, religion, and culture. When Xuanzang finally returned to China in 645, he brought with him a treasure trove of new texts, relics, and icons. This transmission of Indian Buddhist teachings to China, made possible by Xuanzang’s unparalleled vision and erudition, was a landmark moment in the history of East Asian Buddhism. As with many great pre-modern religious figures, the legends surrounding Xuanzang’s life have taken on lives of their own. His story has been retold, reshaped, and repurposed by generations of monastics and laypeople. In this comprehensive and engaging account, Benjamin Brose charts a course between the earliest, most reliable accounts of Xuanzang’s biography and the fantastic legends that later developed, such as those in the classic Chinese novel Journey to the West. Xuanzang remains one of the most consequential monks in the rich history of Buddhism in East Asia. This book is an indispensable introduction to his extraordinary life and enduring legacies.
A Yogacara Buddhist Theory of Metaphor by Roy Tzohar Pdf
The first study of its kind in English, provides a detailed yet accessible analysis of early Indian philosophy of language in general, and Yogacara theory of metaphor (upacara) in particular.
Dharma practice comprises a wide range of wise instructions and skillful means. As a result, meditators may be exposed to a diversity of approaches to the core teachings and the meditative path—and that can be confusing at times. In this clear and accessible exploration, Dharma teacher and longtime meditator Richard Shankman unravels the mix of differing, sometimes conflicting, views and traditional teachings on how samadhi (concentration) is understood and taught. In part one, Richard Shankman explores the range of teachings and views about samadhi in the Theravada Pali tradition, examines different approaches, and considers how they can inform and enrich our meditation practice. Part two consists of a series of interviews with prominent contemporary Theravada and Vipassana (Insight) Buddhist teachers. These discussions focus on the practical experience of samadhi, bringing the theoretical to life and offering a range of applications of the different meditation techniques.
Making Sense of Mind Only by William S. Waldron Pdf
Through engaging, contemporary examples, Making Sense of Mind Only reveals the Yogacara school of Indian Buddhism as a coherent system of ideas and practices for the path to liberation, contextualizing its key texts and rendering them accessible and relevant. The Yogacara, or Yoga Practice, school is one of the two schools of Mahayana Buddhism that developed in the early centuries of the common era. Though it arose in India, Mahayana Buddhism now flourishes in China, Tibet, Korea, Vietnam, and Japan. While the other major Mahayana tradition, the Madhyamaka (Middle Way), focuses on the concept of emptiness—that all phenomena lack an intrinsic essence—the Yogacara school focuses on the cognitive processes whereby we impute such essences. Through everyday examples and analogues in cognitive science, author William Waldron makes Yogacara’s core teachings—on the three turnings of the Dharma wheel, the three natures, the storehouse consciousness, and mere perception—accessible to a broad audience. In contrast to the common characterization of Yogacara as philosophical idealism, Waldron presents Yogacara Buddhism on its own terms, as a coherent system of ideas and practices, with dependent arising its guiding principle. The first half of Making Sense of Mind Only explores the historical context for Yogacara’s development. Waldron examines early Buddhist texts that show how our affective and cognitive processes shape the way objects and worlds appear to us, and how we erroneously grasp onto them as essentially real—perpetuating the habits that bind us to samsara. He then analyzes the early Madhyamaka critique of essences. This context sets the stage for the book’s second half, an examination of how Yogacara texts such as the Samdhinirmocana Sutra and Asanga’s Stages of Yogic Practice (Yogacarabhumi) build upon these earlier ideas by arguing that our constructive processes also occur unconsciously. Not only do we collectively, yet mostly unknowingly, construct shared realities or cultures, our shared worlds are also mediated through the storehouse consciousness (alayavijñana) functioning as a cultural unconscious. Vasubandhu’s Twenty Verses argues that we can learn to recognize such objects and worlds as “mere perceptions” (vijñaptimatra) and thereby abandon our enchantment with the products of our own cognitive processes. Finally, Maitreya’s Distinguishing Phenomena from Their Ultimate Nature (Dharmadharmatavibhaga) elegantly lays out the Mahayana path to this transformation.
Comparing Husserl’s Phenomenology and Chinese Yogacara in a Multicultural World by Jingjing Li Pdf
While phenomenology and Yogacara Buddhism are both known for their investigations of consciousness, there exists a core tension between them: phenomenology affirms the existence of essence, whereas Yogacara Buddhism argues that everything is empty of essence (svabhava). How is constructive cultural exchange possible when traditions hold such contradictory views? Answering this question and positioning both philosophical traditions in their respective intellectual and linguistic contexts, Jingjing Li argues that what Edmund Husserl means by essence differs from what Chinese Yogacarins mean by svabhava, partly because Husserl problematises the substantialist understanding of essence in European philosophy. Furthermore, she reveals that Chinese Yogacara has developed an account of self-transformation, ethics and social ontology that renders it much more than simply a Buddhist version of Husserlian phenomenology. Detailing the process of finding a middle ground between the two traditions, this book demonstrates how both can thrive together in order to overcome Orientalism.