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Topic: Yogacara


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  Dharma Fellowship: Library - Yogacara Theory - Part One: Background History
Insofar as the intention of the Yogacara movement was not a philosophical speculation, but rather, intended as a return to a pure Buddhist mysticism, the new school was clearly founded on meditation.
Vasubandhu the author of Yogacara works and brother of Asanga, on the other hand, resided at Kausambhi and was contemporary with King Chandragupta I, the father of Samudragupta, which places him in the fourth century.
As to "our Vasubandhu," the teacher of Yogacara, it is known that he was a contemporary of Emperor Candragupta I. Ramashankae Tripathi, History of Ancient India (Delhi 1942), gives the dates 320 to circa 335 AD for the reign of Candragupta I, and c.
www.dharmafellowship.org /library/essays/yogacara-part1.htm   (3609 words)

  
  Yogacara | Yogacara Network   (Site not responding. Last check: 2007-10-02)
The Yogacara texts were composed in the period of Buddhism known to practitioners as The Third Turning of the Wheel.
The answer given by the Yogacaras was the store consciousness (also known as the base, or eighth consciousness; Sanskrit: alayavijnana) which simultaneously acts as a storage place for karma and as a fertile matrix that brings karma to a state of fruition.
That Yogacara is not yet that well known among the community of Western practitioners is probably attributable to the fact that most of the initial transmission of Buddhism to the West has been directly concerned with more practice-oriented forms of Buddhism, such as Zen, Vipassana, and Pure Land.
www.yogacara.net /node/21   (876 words)

  
 RELS 307 Handout 13: Yogacara Philosophy
Yogacara was founded as a separate school by Asanga (4
Yogacara means "the practice of Yoga" referring to the Bodhisattva's path of     meditative development.
The Yogacara philosophy is a form of philosophical Idealism, the thesis all that exist are minds and ideas.
www.calpoly.edu /~jlynch/30713.htm   (790 words)

  
 Xuanzang [Internet Encyclopedia of Philosophy]
The Yogacara School is also known for the development of other key concepts that would hold great influence not merely within their system, but within all forms of later Mahayana to come.
Yogacara is also the original source for the theory of the three bodies of the Buddha, and greatly expands the notions of categories of elemental constructs.
Yogacara explored and propounded basic doctrines that were to be fundamental in the future growth of Mahayana and that influenced the rise of Tantric Buddhism.
www.iep.utm.edu /x/xuanzang.htm   (4283 words)

  
 Yogacara   (Site not responding. Last check: 2007-10-02)
Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun by Dan Lusthaus Curzon Critical Studies in Buddhism Series: RoutledgeCurzon) Yogacara as a Critique of Consciousness: "The 'given' loses its innocence and is exposed as the 'taken'." (p.
Yogacara is perhaps the least explored, and certainly the most controversial, school of philosophical Buddhism, in spite of the enormously influential role it played in the subsequent development of Buddhism, especially in the Zen schools of China and Japan and in the polemics of Tibetan Scholasticism.
In this introduction she characterizes Yogacara as "a kind of nominalist philosophy" which underscores "the ordinary being’s chief delusion;" that is the error of confusing the naming of objects with the objects themselves.
www.wordtrade.com /religion/buddhism/budyogacaraR.htm   (4075 words)

  
 Basic ideas of Yogacara Buddhism
Since the components of Yogacara are like blocks that together make a unified structure, their order within the paper is arbitrary (ideally you should read all the sections simultaneously).
Yogacara posits one hundred dharmas, which can be categorized according to the three natures [14], since dharmas lack any real self-existence.
In Yogacara theory all objects, internal and external, are constructs which only exist as part of our awareness, so their nature is imaginary.
online.sfsu.edu /~rone/Buddhism/Yogacara/basicideas.htm   (3960 words)

  
 Yogacara   (Site not responding. Last check: 2007-10-02)
Yogacara teachings are especially important in Tantric Buddhism, or the secret practices of Buddhism.
Despite the opposition between the Madhyamika and Yogacara, a synthesis called Yogacara-Svatantrika-Madhyamika was propounded by Shantarakshita, and was one of the last developments of Indian Buddhism before it was extinquished in the 11th century during the Muslim invasions.
The answer given by the Yogacaras was the store consciousness (also known as the base, or eighth consciousness; Sanskrit: ālayavijñāna) which simultaneously acts as a storage place for karma and as a fertile matrix that brings karma to a state of fruition.
www.dejavu.org /cgi-bin/get.cgi?ver=93&url=http%3A%2F%2Farticles.gourt.com%2F%3Farticle%3DCittamatra%26type%3Den   (1038 words)

  
 Yogacara: Free Encyclopedia Articles at Questia.com Online Library
Yogacara in China John P. Keenan 365...great school of Mahayana philosophy, the Yogacara or mindonly school, founded by Asafiga...
EARLY YOGACARA AND ITS RELATIONSHIP WITH THE MADHYAMAKA...distinction between the Madhyamika and the Yogacara, taking the one as exclusively advocating...emptiness is not at all traceable in the Yogacara and that idealism is absent in the Madhyamika...
YOGACARA yo g kar Skt.,=yoga practice, philosophical school of Mahayana Buddhism...and C. Moore, A Sourcebook in Indian Philosophy (1957); A. Chatterjee, The Yogacara Idealism (1962); C. Tripathi, The Problem of Knowledge in Yogacara Buddhism (1972).
www.questia.com /library/encyclopedia/yogacara.jsp?l=Y&p=1   (1035 words)

  
 Namse Bangdzo Bookstore: Influence of Yogacara on Tantra
Yogacara philosophy itself developed as a reaction against too much theorisation and came to emphasise individual experience and practice, hence the name "Yogacara", meaning practitioners of yoga.
Yogacara as a system was developed by two brothers known as Asanga and Vasubandhu.
Both Yogacara tradition and the tantric school emphasise the fact that every single human being is fundamentally enlightened.
www.namsebangdzo.com /Influence_of_Yogacara_on_Tantra_p/5486.htm   (664 words)

  
 Home
Yogacara: Teaching in Discipline Vijñanavada: Path of Consciousness Also the name Vijñapti-matrata is sometimes used: "System of Consciousness-Only".
The Yogacara will then not systematically refute Nagarjuna, but on the contrary, will apply some of his thought to come to a stage where a positive formulation becomes possible and useable.
Yogacara on the other hand thinks that it is exactly through this relative truth that the possibility exists to arrive at the absolute truth.
www.akshin.net /philosophy/budphilyogacara.htm   (2622 words)

  
 Yogacara Network |
Having attempted to follow this approach with regard to Centrist texts, I believe that the works of Yogacara in general and the lineage of vast activity in particular are to be treated in the same way, without looking at them through the eyes of Centrism or any other system extrinsic to them.
First, the distinctive YogAcAra belief in the reality of mere appearances is clarified by carefully distinguishing the terminological uses in Vasubandhu’s Three Natures Exposition (TrisvabhAvanirdesa) from the terms used to make parallel conceptual moves in a very similar passage from the Ornament to the MahAyAna Sutras (MahAyAnasutrAla kAra).
Section III is an explanation on the essential concept of Yogācāra Buddhism, namely, 'conceptualization-only'(vijñapti-mātra), through the theory of Manifestation of Semantic Object (artha-pratibhāsa).
www.yogacara.net   (2668 words)

  
 Influence of yogacara on tantra
Yogacara as a system was developed by two brothers known as Asanga and Vasubandhu.
There are certain crucial concepts that Yogacara philosophy and Buddhist tantra share, concepts such as transforming unhealthy or unwholesome psychological aspects of oneself into something higher.
Both Yogacara tradition and the tantric school emphasize the fact that every single human being is fundamentally enlightened.
www.evaminstitute.org.au /spiritual_director/teachings/yogacara_on_tantra.html   (1215 words)

  
 [No title]
In the case of misrepresentations of the Yogacara, I accept them as usually of the good-natured kind, whether it be a type of refutation in a Hindu commentary, or by a Buddhist opponent of the Yogacara.
When we turn to the Yogacara theories that devolve about the term alayavijnana, we notice that what must have been a hotly contested point even in the time of the Buddhist master Asanga is still in present times disputed.
Now, even in the Yogacara, it would hardly be feasible to identify this third member with the alayevijnana, since a store of seeds could hardly be called visionary, except for the envisioning of effects, as an acorn might be said (poetically or metaphorically) to foresee the oak tree.
www.clubs.psu.edu /up/freetibet/religon/yogacara.txt   (9162 words)

  
 Encounter with the Imagined Other: A Yogacara-Buddhist Critique
It is therefore important in Yogacara practice to discern the function of language not only in the structure of consciousness, but also in the pre-structure of consciousness.
In the Yogacara manual of mecditation, the disclosure of "preconscious/ preconceptual language" becomes a methodic entrance to enlightenment.(µù 27) It is important to see that, according to Yogacara, there is a correlative and corresponding relationship between the structure of "conscious language" and the structure of "preconscious language".
When a Yogacara student practices meditation of calming (wamatha) and discerning (vipawyana), s/he is instructed to meditate upon an object-image or any state of affair in order to realize that all states of affairs are nothing-but-consciousness (vijbaptimatra), nothing-but-preconscious-language" (manojalpamatra) or nothing-but- designation ¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w (µù26) The Chinese translation of manojalpa is ·N¨¥.
ccbs.ntu.edu.tw /FULLTEXT/JR-BJ011/01_09.htm   (3839 words)

  
 Teachers and Visiting Lecturers - Kagyu E-Vam Buddhist Institute, Melbourne, Australia
Yogacara and Madhyamaka are the two most influential schools of Indian Buddhism, and continue to be important in contemporary Buddhism.
DR Powers, one of the leading authorities on Yogacara, begins with a discussion of the Samdhinirmocana-sutra, the most influential scriptural source for Yogacara, and then traces the development of some of its key doctrines in the works of Vasubandu and Asanga, the two most important Yogacara masters.
The central focus is the Yogacara analysis of consciousness, particularly mental afflictions and their antidotes, which profoundly influenced the development of Mahayana philosophy of mind and was also influential in the development of tantric meditation.
www.evaminstitute.org.au /teachers/John_Powers.htm   (1788 words)

  
 MAHAYANA   (Site not responding. Last check: 2007-10-02)
The fathers of the Mahayana were considered to be Nagarjuna, who lived between the first and second ceturies of our era, and founded what is known as the Madhamika philosophy or philosophy of the Middle Way and Maitreyanatha who lived in the third century of our era.
On closer examination it is seen as a coil of rope - this is Empirical truth but on further examination it may be seen to be a collection of chemical elements which may further be seen as electrons, protons and neutrons in a certain combination and ultimately as mere energy appearing as form.
Both the Madhyamika and Yogacara schools were the roots of what is known as Mahayana Buddhism.
www.zip.com.au /~lyallg/RiseMahyan.htm   (1609 words)

  
 E-sangha, Buddhist Forum and Buddhism Forum -> Basics Of Yogacara   (Site not responding. Last check: 2007-10-02)
I was reading this article on the Basics of Yogacara by Roger Zim, a graduate student at SFSU, and these points of Yogacara just seem to wonderful to me that I want to share them here, because I have not read much about Yogacara here at e-Sangha.
Yogacara posits one hundred dharmas, which can be categorized according to the three natures, since dharmas lack any real self-existence.
It is alot like Yogacara in it's explanation of the layer's of consciousness and that everything is merely a figment of mind.
www.lioncity.net /buddhism/index.php?showtopic=4585   (4318 words)

  
 Exposition of the Views of the Four Indian Schools
Similarly, within Yogacara and Madhyamika, there are Arhats and Pratyeka Buddhas who have the Yogacara and Madhyamika viewpoints but simply meditate on emptiness to the point where they do not cultivate the perfections and work up to Buddhahood i.e.
Yogacara: There are a number of different subgroups like the true aspectarians and false aspectarians.
Also, although the alaya vijnana is held by many to be a key Yogacara tenet, there are those who are considered Yogacara who assert only the six conscioussnesses, denying the alaya and klista vijnana.
www.sacred-texts.com /bud/tib/view.htm   (3564 words)

  
 The Yogacara School of the Mahayana Buddhist Philosophy
The Buddhist philosophical school of Yogacara established in the frames of Mahayanistic Buddhism is one of the most complex and interesting phenomena of the philosophical trends of traditional India.
Subschool of Yogacara presented by Vasubandhu himself could be considered to be "classical" Yogacara; it was just in Vasubandhu's and his disciples' works this school attained its perfect maturity.
Thus, the branch of Asanga (or Maitreya-Asanga) which represented by itself a kind of synthesis between Yogacara and the theory of Tathagatagarbha was very fruitful for the Chinese tradition.
www.kheper.net /topics/Buddhism/Yogacara.html   (1452 words)

  
 Journal of Religion & Film: Buddhism, Christianity, and The Matrix: the Dialectic of Myth-Making in Contemprary ...
In particular, I note a remarkable resonance between The Matrix and the fourth century (C.E.) philosophical school of Buddhism known as Yogacara.
By highlighting the syncretic or combinative nature of the film’s symbolic narrative, I submit The Matrix as a cinematic example of the dialectical process of myth-making by means of Peter Berger’s theory of socio-cultural construction.
Yogacara, also known as the “Consciousness Only”; school (Vijñavada), asserts that the objective world we perceive to be real is ultimately a product of our minds.
www.unomaha.edu /jrf/thematrix.htm   (3865 words)

  
 THE PROBLEM OF KNOWLEDGE AND THE FOUR SCHOOLS OF LATER BUDDHISM
They do not, like the Yogacaras, the Buddhist idealists, hold that the external objective world is only a manifestation of internal consciousness (vijnanaparinama).
Consciousness is, as it were, the mirror in which the external realities are reflected.(1) The Yogacara or Vijnanavada is another school of Buddhist philosophy which does not admit the reality of external things.
Though Yogacara or Vijnanavadin (idealists) in their metaphysical theories, Dinnaga and Dharmakirtti have for the purposes of logic taken up the Sautrantika position which represents the transition stage between Hinayana and Mahayana.
ccbs.ntu.edu.tw /FULLTEXT/JR-ENG/dg.htm   (2588 words)

  
 Yogacara of BuddhistLinks.org   (Site not responding. Last check: 2007-10-02)
Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun by Dan Lusthaus
Yogacara Discussion Network - YDN is a collection of original content, news, articles, papers, publications, web links, and blogs.
Yogacara School of the Mahayana Buddhist Philosophy by Evgueni A. Tortchinov - !http://www.kheper.net/topics/Buddhism/Yogacara.html
buddhistlinks.org /Yogacara.htm   (1817 words)

  
 Yogacara - vitalcoaching.com
The Yogacaras defined three basic modes by which we perceive our world: one, through attached and erroneous discrimination, wherein things are incorrectly apprehended based on preconceptions; two, through the correct understanding of the dependently originated nature of things; and three, by apprehending things as they are in themselves, uninfluenced by any conceptualization at all.
The answer given by the Yogacaras was the store consciousness (also known as the base, or eighth consciousness; Skt., alaya-vijnana) which simultaneously acts as a storage place for karma and as a fertile matrix that brings karma to a state of fruition.
The likeness of this process to the cultivation of plants led to the creation of the metaphor of seeds (Skt, bijas) to explain the way karma is stored in the eighth consciousness.
vitalcoaching.com /notes/yogacara.htm   (875 words)

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