by Jointu Chakma
Introduction:
Introduction:
The
Yogacara as a Mahayana school most probably evolved from a group of ancient
Buddhist monks who were meditator in late 2ndcentury
A.D,.1 School of
meditators became a philosophic school under circumstances still poorly
understood, but primarily under the influence of Maitreya-Asanga, as is well
known. It presented itself as a Sautrantika accommodated to an idealistic
ontology; the existence of only the mind (cittamatra).2 It came to be known as the "consciousness-only" school in 4th century
A.D. of Mahayana Buddhism. So that Yogacra is also known as Vijnanavada
school of Buddhism, which rendered the “Doctrine of Consciousness”. The origins
of the scholarly Indian Yogacra tradition were rooted in the Nalanda University
where the doctrine of Cittamatra was first extensively propagated.
Doctrines, tenets and derivatives of this school have influenced and become
well-established in China, Tibet, Japan and Mongolia and throughout the World.
Yogacara discourse views that all phenomena is mind. And most important
Yogacara texts are discussed in the philosophical point of view: “Two sutras,
the Sandhinirmocana,and the Lankavatara, a work of quite
exceptional spiritual profundity. Two short works of Vasubandhu, the ‘Twenty
Verses’ with his own and the ‘Thirty Verses’ with Sthiramati commentary.
Asanga’s Mahayana-samgrahawith some excellent commentaries, and two
works attributed to Maitreyanatha,i.e. the Mahayanasutralankaraand
the Madhyantavibhaga. And finally Yuan-tsang’s Vijnaptimatratasiddhi,
which reflects chiefly the views of Dhammapala.”3
In this short writing I will try to maintain that the Yogacara is a form
of Metaphysical Idealism, which is based on the doctrine of
“Consciousness-only”(vijnaptimatra) and denies the external objects by
asserting that there is nothing can be known to exist apart from consciousness
which is a position of metaphysical idealism.4 I will further discuss about the
Three-self Nature (trisvabhava) as empty of objective duality which
amount the external objects as conceptualized/imagined productive nature of the
world and comprise “Vijnaptimatrata” as the theory of absolute reality.
The main Yogacara doctrine of Eight Consciousnesses and, alayavijnana as
their causes will be shown.
The notion of Cittamatra
(Mind-only) or, Vijnaptimatra (Consciousness-only):
The Yogacara
notion of vijnaptimatrata is an attempt to reformulate this basic
Buddhist insight through a comprehensive phenomenological analysis of the
activities of the mind. In the systematized Yogacara school of Maitreyanatha,
Asanga and Vasubandu, the pristine Absolute Consciousness or Vijnaptimatrata
is the Absolute Reality. Through individual Ignorance (Avidya), Vijnaptimatrata
as the three vijnanas; viz: Alayavijnana,Manas or Klishto
manovijnana, and Pravrittivijnana, by which is meant the six
consciousnesses - the five sense consciousnesses (seeing, hearing, etc.) and
the manovijnana or mind consciousness-that make up mental and sensory
reality.5 The term, Cittamatra “Mind-only”
is given by Asanga and later on his brother Vasubandhu developed as the
doctrine of “Consciousness-only” (vijnaptimatra) in his Vijnaptimatratasiddhi-Trimsika
. Asanga's teaching contains in itself the tendency to ontological and
metaphysical examination of the problem of Mind. It confirms the existence not
only the "store consciousness" of Alaya-vijnana which is the
source of all empirical forms of consciousness and its contents as well but
also supports the idea of the One and Only absolute Mind which is the same as
the Dharma Body (Dharmakaya) of the Buddha itself. This Absolute
Consciousness sometimes was even called "Great Self", "Highest
Self", or "Pure Self" (mahatman; paramatman; suddhatman).6 Unlike Asanga, Vasubandhu
carefully reserves from the arguments of the ontological character having
strong intention to keep himself exclusively in the frames of phenomenology.
Developing the concept of "alaya - vijnana" and the teaching
about three levels of reality (trisvabhava).7
In the section
on the Mind (Manobhumi), citta, manas and vijnana-three terms hitherto (in the
early sutra-s and in Abhidharma tadition) are considered as to the same entity.8 Mahayana, Vimshatika
declares that, all the three worlds do not exist outside of thought. Mind,
thought, consciousness, knowledge are synonyms.9 (Consciousness
–only) describes in the Lankavatara Sutra as Cittamatra (Mind-only). In the
general sense both of are synonym. No one is saved as
long as he conceives of an object and a subject. If he should seek refuse in a
‘bare thought devoid of an external object’, he would still apprehend his own
consciousness and thereby miss ‘the true nature of thought. Vasubandhu made a
valiant attempt at excluding all misunderstanding by saying that; ‘When
cognition no longer apprehends an object, then it stands firmly in
consciousness-only; because where there is nothing to grasp there is no more
grasping’. The accomplished yogin does not take as real any object whatever
outside Thought.10 This is most
characteristic doctrine of the Yogacarins is their so-called 'idealism",
it denies the independent reality of an external object.
Vasubandhu in
his commentary of Vijnaptimatratasidhi-Trimsika proves that
Pure-Consciousness is the Reality and there is no existence of external objects
outside the thought. Reality, says the Trimsika, is pure consciousness.
This reality (Vijnaptimatra) on account of its inherent power suffers
threefold modification. First of all it manifests itself as Alayavijnana or
Vipaka which is a Store-house Consciousness, where the seeds of all
phenomena are present. In their doctrines concerning action, the Vijnanavadins
rendered the theories of the Sautrantikas, even if with some
retouches. Action, which is essentially volitional, justifies the doctrine of
‘mind-only’.11 The mind as cause, the hand, which is a
development of the mind, arise and dies in a series which propagates itself in
space as if it were moving. This movement appears to “inform” indicating the
mind from whence it arises; it can be given name as bodily vijnapti.12 With the mind as cause, a voice or a series
of syllables developing from the mind, arises and disappears.
The Vijnanavada
that consciousness can exist by itself without the object, as it admittedly
does in dream-states and other illusions.
Consciousness should be regarded as giving rise to the varied contents
of its states from its own inner potentiality.13 Vijnanavada
analyses illusion from an opposite angle; for it, the ‘given’ is appearance,
and the ideating consciousness alone is real. The appearance of something, the
‘this’, independent of the act of cognition, is negated; and the true nature of
the appearance as identical with the projecting consciousness is reinstated.14 Certain masters of the
past have been obliged to admit that the mind is ultimately real and thereby
originated the school of the Vijnanavada [proponents of consciousness],
which one of those is known at the present day as the four philosophical
systems. According to Lankavatara Sutra, says that;
There is Mind-only, there is no visible world;
As there is no visible world, [Mind] is not arisen [apart from Mind
there is no rising];
This is taught by myself and other [Tathagatas] to be the Middle Path.15
The whole
teaching of the Yogacarins or Vijnanavadins contends the doctrine
of 'Cittamatra”(Mind-only), or, Vijnanamatra(Consciousness-only)
in broadest sense of explanation.
The term "Metaphysics" and "Idealism":
Metaphysic
is the branch of philosophy, investigating principles of reality transcending
those of any particular science. Cosmology and ontology are traditional
branches of metaphysics. It is concerned with explaining the ultimate nature of
beings and the world.16 The word
derives from the Greek word “meta” meaning “beyond” or “after” and word
“physika” which meaning “physical”.
In Aristotelian
metaphysics the principle of contradiction governs all that is (to on)17 “physical” referring to those works on
matter by Aristotle in antiquity. The prefix meta(beyond) was attached
to the chapters in Aristotle’s work that physically followed after the chapters
on “physics”. More recently, the term “metaphysics” has also been employed by
non-philosophers to refer to “subjects that are beyond the physical world”.
Parmenides is
one of the first meta-physicians. He held that the multiplicity of existing
things, their changing forms and motion, are but an appearance of a single
eternal reality (“Being”), thus giving rise to the Parmenide an principle that
“all in one”. From this concept of Being, he wanted to say that all claims of
change of non-Being are illogical. Because he introduced the method of basing
claims about appearances on a logical concept of Being.
In philosophical
way, the term ontology is interpreted as “the study of Being and existence”,
includes the definition and classification of entities, physical or mental, the
nature of their properties, and the nature of change. It is a branch of
metaphysics. The principle of Buddhist ontology is quite different, which is
common to all schools and has been formulated on many occasions. 18 states
that the truth “lies in the middle” between ‘it is’ and ‘it is not’.
Another proposal
discussing the mind-body problem is ‘Idealism’, in which the material is
sweepingly eliminated in favor of the mental. The term “Idealism” came to vogue
roughly during the time of Kant. It defines that ideas are the only real
things, whereas matters do not exist. Idealism, in its broadest sense, came to
encompass everything that was not materialism. Idealist, George Berkeley claims
that material objects do not exist unless perceived and only as perceptions. On
the other hand Materialist argued that only matter was ultimately real, so that
thought and consciousness derived from physical entities (chemistry, brain
state, etc). Subsequently opposing camps took one or the other substance as
their metaphysical foundation. The various forms of metaphysical idealism was
posited a mind (or minds) as the ultimate reality. The physical world was
either an unreal illusion or not as real as the mind that created it.19
Three Self-nature (Tri-Svabhava),
Emptiness (Sunyata) and Consciousness-only (Vijnaptimatra);
The Three Self-nature theory (tri-svabhava), which
is explained in many Yogacara texts including an independent treatise by
Vasubandhu devoted to the subject (Trisvabhava-nirdesa-sastra),
maintains that there are three “nature” or cognitive realms at play. To
Nagarjuna separate dharmas seemed illusory because logically impossible, to the
Yogacarins because they were merely ideas or representations. For them the
external world is really mind itself, and illusion consists in regarding the
objectifications of one’s own mind as a world independent of that mind which is
really its source. Things do not exist, in the sense that they are unreal as we
imagine them to be. They do not, however, not exist in each and every way
because their inconceivable basis, called ‘the mere entity” (vastumatram),
the ‘things in itself’, is real. The Yogacarins evolved their theory of the
‘three kinds of own-being’, which part of Yogacarin doctrine is well
documented,20 relatively easy to
understand. These are referred to in Yogacara as the three natures of
perception. They are;
10 Parikalpita-svabhava,
which literally means “fully conceptualized” or Imaginary Nature, wherein
things are incorrectly apprehended based on conceptual construction, through
attachment and erroneous discrimination. It is conceptually constructed through
imputes unreal conceptions. First of all the world of common sense is
considered just as it appears to ordinary people, composed of many things with
their own attributes and names. The Yogacarins add that it consists in that ‘something
appears as an object when in fact there is none, but only an idea’21. The
common sense world is pure imagination, covering up the true reality (dharmata
or dharmadhatu), which is that ‘the imagination of something which is
actually unreal’ (abhutaparikalpita).
11 Paratantra-svabhava,
which literally means “”casual dependency” or Dependent Nature, by which the
correct understanding of the dependently originated nature of things is
understood. The nature of casual dependency develops, when mixed with the
conceptual constructed nature. Secondly, as regards the ‘interdependent’, we
consider the various objects as they mutually cause and condition each other,
and are causally dependent on one another, according to the formula ‘where this
is, that becomes’. The interdependent arising of dharmas ‘is the basis of the
manifestation of non-existent and fictitious objects’22.
Though it does not appears, the ‘interdependent own-being’ is unlike the
‘imaginary own-being’, not entirely non-existent. The characteristic feature of
this knowledge is that it is not altogether a subjective creation produced out
of pure nothingness, but it is a construction of some objective reality on
which it depends for materials.
12 Parinispanna-svabhava, which
literally means “fully accomplished” or Absolute Nature, through which one
apprehends things as they are in themselves, uninfluenced by any
conceptualization at all. It acts as an antidote (pratipaksa) that that
cleans all delusional constructions out of the casual nature. Thirdly we
penetrate by means of pure thought to the absolute aspect of the data of
experience. Absolute knowledge, or ‘right cognition’, has immutable Suchness’23 for its object, and for it the empirical
object does absolutely not exist in the manner in which it is imagined’24.
Sandhinirmocana
sutra states that, “things have
no existence at all, then they have no origination; if they have no
origination, then they have no extinction. If they have no origination and no
extinction, they are fundamentally quiescent. If they are fundamentally
quiescent, they are inherently nirvanic, and there is nothing at all therein
that can further cause their ultimate nirvana. Therefore I say that all things
have no origination or extinction, are fundamentally quiescent and inherently
nirvanic, in terms of the essencelessness of characteristics.” 25 produce explanations of the
dependent and real natures based on the characteristics of the conceptualized
nature, saying they are such and such, in accord with how people conceptualize
them.
For Nagarjuna,
when one reaches the conclusion of the analysis, one’s “seeing things as they
truly are” is just seeing emptiness; later Indian Madhyamakas will speak of it
as the “seeing that is non-seeing.” For Nagarjuna, emptiness is utter lack of
essence; hence, they are all ultimately unreal. For Asanga and Vasubandhu,
emptiness is the absence of subject object duality in the mind of the
perceiver. There remains nevertheless the undeniable fact of consciousness
itself. Asanga and Vasubandhu explain their new notion of emptiness through the
theory of the “three natures” (trisvabhava).26 Emptiness [sunyata] means 'absence of
duality between perceiving subject and the perceived object."27 Response to the earliest Madhyamaka
doctrine of emptiness and the Middle Way, the early Yogacara asserts that the
true Middle Way consists in neither superimposing (samaropa) what do not
actually exist -i.e. the conceptualized on these ‘thing-in-itself’, nor
negating (apavada) what actually exist – i.e. these very things in
themselves.28 Exist; devoid of the improper grasping
superimposing what is unreal, and devoid of the improper grasping what is real,
and is to be understood as the domain of the non-conceptualizing knowledge
alone. According to Ven. Prof. KL Dhammajoti that such doctrine
of "consciousness-only" (vijnaptimatra) as a metaphysical
theory is developed in the Yogacara texts. In the Treatise On the Three Natures
(Trisvabhava-nirdesa), Vasubandhu clearly states that all outside things
are just imagined, empty of duality and constructed by the mind.
“The imagined (kalpita), the other dependent (paratantra) and
The consummate (parinispanna).
These are the three natures (svabhava)
Which should be deeply understood.”
If anything appears, it is imagined.
The way it appears is as duality
(dvaya).
What is the consequence of its
non-existence?
The fact of non-duality
(advayadharmata)!
What is the imagination of the
non-existent?
Since what is imagined absolutely
never
Exists in the way it is imagined,
It is mind that constructs that
illusion." 29
Again in the Lankavatara-sutra clearly focused
the concept of Mind-only (cittamatra) by categorization of being,
non-being, and being-and-non-being that all are mind made and outside all
objects are the creation of the mind. What is seen, is seen of Mind wherein no
existence of subjects and objects duality. The Blessed One said to Mahamati in
such way-- "When the world
is seen [to be unpredictable with such notions as] being, non-being, or
being-and-non-being, a change takes place in the mind, and egolessness is
attained. The external world is not, and multiplicity of objects is what is
seen of Mind; body, property, and abode-these I call Mind-only (cittamatra).
Multiplicity of objects evolves from the conjunction of habit-energy and
discrimination; it is born of mind, but is regarded by people as existing
outwardly; this I call Mind-only."30
The Doctrine of Eight-Cosciousnesses
(Astavijnana) under the Reality of Mind:
In the Yogacara
School of Buddhism Vijnanasare to be understood as ultimate reality of
the world. The most famous innovation of
the Yogacara School was the doctrine of eight consciousnesses. Generally we can
find six consciousnesses in the early Buddhist Abhidharma, each
consciousness produced by the contact between sense organ and a corresponding
sense object. But in the doctrine of the Yogacara school of Buddhism described
a concept of the “Eight Consciousnesses”. They enumerated the five senses,
supplemented by the mind (manas), the "obscuration" of the mind
(klesa), and finally the fundamental "store-house consciousness"
(alayavijnana), which is the basis of other seven. The translator Suzuki, in
the Lankavatara-Sutra these Eight Consciousnesses described as follows;
-“When an object is presented before the eye, it is perceived and judged as
a red apple or a piece of white linen; the faculty of doing this is eye-vijnana.
In the same way there are ear-vijnana for sound, nose-vijnana for
odour, tongue-vijnana for taste, body-vijnana for touch, and
thought-vijnana (mano-vijnana) for ideas. Of these six vijnanas,
the Manovijnana is the most important as it is directly related to an
inner faculty known as Manas. The Manas first wills, and then it discriminates
to judge.”31
Manovijnana
became the sixth consciousness, surveying the cognitive content of the five
senses as well as mental objects (thought, ideas). Manas became the
seventh consciousness, redefined as primarily obsessed with various aspect and
notions of "self" and thus called "defiled manas" (klista-manas).
The Eight-Consciousness is “Alayavijnana” or "store-house
consciousness". Individual self (klista manovijnana) depends
on the Alaya and is accompanied by four kinds of suffering -self-notion,
self-delusion, self-pride and self-love.32 Cease to function when the false notion of
the ego is destroyed and when the categories of intellect are transcended.33
The third
modification, the form of the objects, the mental states (manovijnana)
and the so-called external objects (visaya-vijnana), which appears as
the six Vijnana(sadvidha) is of two kinds- pure (kusala)
and impure (akusula) and is accompanied by various suffering (klesha)
and sub-suffering (upaklesha).34 Vijnanas stand in the same relation
to the Alaya as waves stand to water.35 Thus we see that the subject as well as
the object are only modifications of the Alaya which itself is only a
modification of Pure Consciousness. Hence it is established that Pure
Consciousness is the only Reality.
Vijnana is
composed of the prefix “vi” meaning "to divide", and the root jna
which means "to perceive", "to know". Thus, Vijnana is
the faculty of distinguishing or discerning or judging. The terms citta, manas,
vijnana,manovijnana, and alayavijnana are necessarily based on
one, these all are synonym of the citta or vijnana.
Three modes are
distinguishable in the Vijnanas;(1) the Vijnana as evolving, (2) the
Vijnana as producing effects, and (3) the Vijnana in its original
nature.36 In the Vijnanas, which are said to
be eight, two functions generally are distinguishable, the perceiving and the
object-discriminating. Between the two, the perceiving Vijnana the
object-discriminating Vijnana, there is no difference; they are mutually
conditioning. The perceiving Vijnana because of transformation’s taking
place [in the mind] by reason of the mysterious habit-energy, while
object-discriminating Vijnana functions
because of the mind’s discriminating an objective world and because of the
habit-energy accumulated by erroneous reasoning since beginningless time.37 Again the Buddha explained to Mahamati in Lankavatara-sutra,
that the wise find the way of cessation and destroy the continuum samsaric existence
through the understanding of Vijnanas and there is nothing than Mind itself.
Alayavijnana is the
ultimate reality of the Doctrine of “Vijnaptimatra”:
Alayavijnana
is one of eight consciousnesses was elaborated in Yogacara school of Buddhism.
In Buddhist sutras and agamas we can find the concept of alaya.
In Asanga’s Mahayanasangraha-sastra a notable passage is quoted from the
Tseng-i-a-han-ching [Ekottaragama Sutra] which discloses the existence
of alayain four modes i.e., alayabhiharata(alaya-loved), alayarata(alaya-enjoyed),
alayasamudita(alaya-indulge-in), and alayarama(alaya-delight-in).
Alayais interpreted here as “that which is loved and attached to by
living beings.”38 Some scholars, like Suguro, in fact
suggest that originally alaya-vijnana signifies the consciousness that
clings to the self.39 Again, some people
think that Alayavijnana “Store-consciousness” (Tathagathagarbha)
of Mahayana Buddhism is something like a self.40 The
second evolving consciousness which is called Manas as it was discussed
in previous topic, and it manifest itself, with the alayavijnana as its
basis and support, and takes that consciousness as object.41 to the Yogacarins, the mindless
absorptions are endowed with mind from the fact of the alayavijnana.42 The Alayavijnana
the universal storehouse consciousness, so-called because it is the
repository of the vasanas (perfuming),the impressions or
tendencies carried over from past lives. D. T. Suzuki explains,
"every act, mental or physical, leaves its seeds (bijas) behind,
which is planted in the Alaya future germination under favourable
conditions".43
Asanga (4thcen. A.C), a great authority of Yogacara school,
who, from the standpoints of ‘non-self’, proposed for the first time the
existence of alaya-vijnana, which acts as the subject in the cycle of
births and deaths. Based upon the teaching of the Mahayana-Abhidharma Sutra,
and the Sandhinirmocana sutra, in which the persisting element
within each individual is represented as alaya-vijnanaor, a basic
consciousness. It is also called adana-vijnana (grasping-consciousness).44 Vijnaptimatrata-trimsika the alaya-vijnanaas
follows: “The first (transformation) is alaya-vijnana, and it is also
called vipaka-vijnana(retributive consciousness) or sarvabijaka-vijnana(the
consciousness carries within it all seeds).”45 In this three characteristic of this
consciousness are distinguished, that is, alaya-vijnana as
self-characteristic, vipaka as the effect-characteristic, and sarvabijaka
as the cause-characteristic. Again, the term alaya described in the
earlier sutra-s as “attachment”, “clinging”. 46 was given a new term of the meaning
of alayavijnana is the form of mind characterized by sticking in the
material organs, in sense of being hidden in them.47
The Alayavijnana
the Lankavatara which is identified with Tathagatagarbha or
the Pure Citta is identical with the Vijnaptimatra of Vasubandhu. Both
are pure Consciousness which is the permanent background of all phenomena,
subjective as well as objective, and which ultimately transcends the subject
and object duality. The Alayavijnana Vasubandhu is only a phenomena
manifestation of this Pure Consciousness. It contains the seeds of all
phenomena, subjective as well as objective.48
The reality of
Pure consciousness alone, variously called as alayavijnana [of the Lankavatara],
Tathagatagarbha, Cittamatra, Vijnaptimatra, is empirically maintained.49 The alayavijnana considered
as the cause of all eight consciousnesses, which implies all seeds into the
store (alaya). As this consciousness is capable of holding and
preserving such seeds, it is described as sarvabijaka in the Vijnaptimatrata-trimsika.Sarvabijaka
means ‘all seeds”, and sarvabijaka denotes the possession of all
seeds by the eight consciousness which manifests them. The theory, which
asserts that this consciousness as it is possessed of all seeds causes all
phenomena to appear, is technically called the theory of causation by the alayavijnana;
and it is given the name of “Consciousness-only Doctrine” (vijnaptimatratavada)
to the assertion that the manifestation of all things rest on consciousness.50
The alayavijnana
the association factor of mind as it is described in the AlayaTreatise:
Pravrttiand Nivrtti from the Viniscayasamgrahaniof the Yogacarabhumisastra;
(2.b) A. Alayavijnana is associated through association (samprayoga)
with the five omnipresent factors associated with mind (cittasamprayuktasarvatraga):
attention (manaskara), sense impression (sparsa), feeling (vedana),
apperception (samjna), and volitional impulse (cetana).51
In the Manobhumi(the
section of Mind) of Yogacara-bhumi-sastra, citta is given as a synonym
of alayavijnana, and explained as follows; "What is citta? It is the alaya-vijnana which is,
furnished with all seeds, furnished with the basis-nature, and subsumed as a retribution".52 Sandhinirmocana-sutra also
says that alayavijnana is called citta.
The alayavijnana
is the ultimate reality of producing all kinds of consciousnesses which
transforms the “seeds of action” from past to present life and present to
future life. It is root-consciousness (mula-vijnana) in the doctrine of
“Vijnaptimatra”(Consciousness-only).
Final Declaration:
In the end of
this easy I have come to point out that the doctrine of “Consciousness-only” is
a metaphysical theory developed in Yogacara texts as Ven. Prof. KL Dhammajoti
rightly understood. There is no doubt that “Consciousness-only Doctrine”
accepts the existence of consciousness itself as ultimate reality beyond
external world as unreal, which similar to the theory of Metaphysics of
Aristotle and takes all external things as just conception/imagination which is
pure Idealism of Idealist, George Berkeley. Whole three worlds are dominating
by the mind and, the alayavijnana all seeds of consciousness in the
“store” (alayate) for three life times. is much evidence that, the
concept of Mind-only (cittamatra) or Consciousness-only (vijnaptimatra)
as evidence of metaphysical idealism in the early Yogacara founded by Asanga
and Vasubandhu. Firstly, one should have to understand what Metaphysical
Idealism is and later on he will understand about the doctrine of
"Consciousness-only" that falls in the category of Metaphysics as
well as Idealistic entity, which accept the concept of Mind as real beyond
physical world as unreal or, concept.
Notes;
1 [Alaya-vijnana: The Yogacara Doctrine of the Store-consciousness,
lectured by Ven. Prof. KL Dhammmajoti in
IBC, lecture-1, 3, pp-1,1]
2 [Karmasiddhiprakarana,
The Treatise on Action by Vasubandhu, English translated by Leo M. Pruden,
p.32]
3 [Buddhist Thought in India, by, Edward Conze, London, 1962,
page-257].
4 [Alaya-vijnana:
The Yogacara Doctrine of the Store-consciousness, lectured by Ven. Prof. KL
Dhammmajoti in IBC, lecture-3,
p.-1]
5 [Ashok
Kumar Chatterjee, The Yogacara Idealism,
Motilal Banaridass Publication, Delhi, 1999; p.87].
6 Article; The Yogacara School of the Mahayana Buddhist Philosophy,
by Evgueni A. Tortchinov; http://www.kheper.net/topics/Buddhism/Yogacara.html]
7 Ibid-
8 [Alaya-vijnana:
The Yogacara Doctrine of the Store-consciousness, lectured by Ven. Prof. KL
Dhammmajoti in IBC, Lecture-5, p.-2].
9 [A Critical Survey of Indian Philosophy,
by Dr. Candradgar Sharma, Motilal Banarsidass Publishers Private Limited,
Delhi, p.-114].
10 [Buddhist Thought in India, by, Edward Conze, Munshiram Manoharlal
Publishers Pvt. Ltd, New Delhi, p-257]
11 [Karmasiddhiprakarana, by Vasubandhu and translated into English
by Leo M. Pruden, page-32].
12 Ibid-
13 [yatha Taranga mahato’mburaseh samiranapreranay obdhavanti;
tatha layakhyad api sarvabijad vijnanamatram bhavati svasakteh. Madhyamak-Avatara of Candrakirti;
Chap-VI, p.- 46].
14 [The Central Philosophy of Buddhism, by T.R.V. Murti, Munshiram Manoharlal Publishers Pvt. Ltd, New
Delhi, p.-332].
15 [Lankavatara Sutra, translated by D.T.
Suzuki, Motilal Banarsidass Publishers Private Limited, Delhi, p.-254,
verse-358]
1 6 Geisler, Norman L. “Baker Encyclopedia of Christian
Apologetics” p; 446. Baker Books, 1999
1 7 Der Satz vom Widerspurch, E. Conze, 1932, p;92-5
1 8 Samyutta Nikaya II, p:17
19 The Buddhists Encyclopedia of Buddhism by, Subodh Kapoor,
Volume-5, Cosmo Publications, New Delhi 2001, p;1503
20 [Sandhinirmocana Sutra, translated by Thomas Cleary,
[http://www.empty-universe.com/yogacara/samdhinirmocana.htm, access date; 03/09/08, Lankavatara Sutra, pp-67-8,
130-3]
21 [Mahayanasamgraha, trad. E. Lamotte, La
somme du grand vehicule d’Asanga,
2 vols., 1938-9, p.-90]
22 [Mahayanasamgraha,
pp-89,107].
23 [Lankavatara Sutra, translated by D.T. Suzuki,
Motilal Banarsidass Publishers Private Limited, Delhi, p.-68]
24 [Mahayanasamgraha
p.-110].
25 Sandhinirmocana
Sutra, translated by Thomas Cleary,
http://www.empty-universe.com/yogacara/samdhinirmocana.htm, access
date; 03/09/08]
26 [Mahayana Buddhism, Lecture on The Two Truth, lecture held by Dr.
Faqing in IBC on 09/09/08; http://ibc.ac.th/faqing/files/madoc/06_Madhyamaka%20two%20truth.pdf]
27 [Skilton, Andrew. A Concise History of
Buddhism. Windhorse Publications, London:1994. p.-124]
28 [Alayavijnana: The Yogacara Doctrine of the Store-consciousness,
Lecture-4, p.-2 lecture held by, Ven: Prof. KL Dhammajoti in IBC]
29 [http://www.emptyuniverse.com/yogacara/trisvabhavanirdesa.htm;
Trisvabhava-nirdesa by Vasubandhu;Translated by Jay Garfield, access date;
03/09/08]
30 [Lankavatara
Sutra, translated by D.T. Suzuki, Motilal Banarsidass Publishers Private
Limited, Delhi, pp.-132-33]
31 [Ibid- p.xxiii]
32 [The Vijnaptimatratasiddhi-Trimsika, By Vasuhandhu:
http://www.empty-universe.com/yogacara/trimsika.htm; K.6 accessed date
03/09/08].
33 [Ibid,
K.7]
34 [Ibid,
K-8-9]
35 [Ibid, K. 15].
36 [Lankavatara Sutra, translated by D.T. Suzuki, Motilal Banarsidass
Publishers Private Limited, Delhi,
p.-33]
37 Ibid-----p.34
38 [Encyclopedia
of Buddhism, Vol-I, Apa-Bharhut 1966, Published by the government of Ceylon,
p-383]
39 [ Alayavijnana: The Yogacara Doctrine of the Store-consciousness,
Ven: Prof: KL Dhammajoti, Lecture-4; p.-3]
40 [What the Buddha Taught, by Walpola Rahula, p.-65]
41 [Vijnaptimatrata Trimsika, by Vasubandhu;
http://www.empty-universe.com/yogacara/trimsika.htm K-5, access date: 03/09/08].
42 [Abhidhamma
Kosa Bhasyam, by, Louis De La Vallee Pousin, En-Leo M. Pruden, p.-42].
43 [D. T. Suzuki Studies in the Lankavatara Sutra, Motilal
Banarsidass Publishers Private Limited, p.483].
44 [Alayavijnana:
The Yogacara Doctrine of the Store-consciousness, lectured by Ven: Prof: KL
Dhammajoti in IBC, Lecture-4; p.-3].
45 [Vijnaptimatratasidhi-Trimsika, by Vasubandhu;
http://www.empty-universe.com/yogacara/trimsika.htm;verse-2; accessed date;
03/09/08]
46 [Alayavijnana: The Yogacara Doctrine of the Store-consciousness,
lectured by Ven: Prof: KL Dhammajoti in IBC, Lecture-3, p.-5].
47 [Ibid, lecture-3, p. 8].
48 [A Critical Survey of Indian Philosophy, by Dr. Candradgar Sharma,
Motilal Banarsidass Publishers Private Limited, Delhi, p-117]
49 [A
Critical Survey of Indian Philosophy, by Dr. Chandradhar Sharma, Delhi, p. 121]
50 [Encyclopedia
of Buddhism, Vol-I, Apa-Bharhut 1966, Published by the government of Ceylon,
p.-385].
51 [http://www.emptyuniverse.com/yogacara/pravrittinivrtti.htm;accessed
date; 05/09/08]
52 [Alaya-vijnana:
The Yogacara Doctrine of the Store-consciousness, lectured by Ven. Prof. KL
Dhammmajoti in IBC, Lecture-5, pp-1,2].
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Internet Source:
Internet Source: http://www.kheper.net/topics/Buddhism/Yogacara.html
Internet Source: http://www.empty-universe.com/yogacara
Internet Source: http://en.wikipedia.org/wiki/Metaphysics
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