Relevant bibliographies by topics / Yogācāra (Buddhism)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Yogācāra (Buddhism)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Yogācāra (Buddhism)"

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Park, Jaeyong. "A Study on the discussions about the Two Hindrances of the Fǎxiaàng Yogācāra Buddhism: Focusing on the contents of Chéng wéishì lùn and Dasheng fayuan yilin zhang." Journal of Meditation based Psychological Counseling 31 (June 30, 2024): 27–37. http://dx.doi.org/10.12972/mpca.20240003.

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The purpose of this paper is to examine the discussion of the Two Hindrances in the Fǎxiàng Yogācāra Buddhist treatise Chéng wéishì lùn(成唯識論) and Kyu-ji's Dasheng fayuan yilin zhang(大乘法苑義林章). It is through Abhidharma Buddhism and then the Yogācāra Buddhism that the concept of the relationship between affliction and awakening was formulated as the Two Hindrances. The discussion of the Two Hindrances in the Yogācārabhūmi is organized in its final form through the Fódìjīng lùn(佛地經論) and the Chéng wéishì lùn. As a result, the Two Hindrances of the Chéng wéishì lùn are associated with two kinds of attachment, two kinds of emptiness, and two kinds of achievement, and play a central role in the Affliction theory and the Practice theory of Yogācāra Buddhism. This study focuses on the discussion of the Two Hindrances interspersed within the Chéng wéishì lùn, reorienting the development of the Chéng wéishì lùn around the Two Hindrances. This reveals that the Two Hindrances play a central role not only in Yogācāra Buddhism's Affliction theory, but also in its Practice theory and Becoming Buddha. In fact, the Five stage division of the Yogâcâra path of practice also centers on when and how to eliminate and end the afflictive hindrances and obstacles to understanding rather than on specific practices. Finally, Wonhyo gave a very original interpretation in reconciling Yogācāra sūtras and śāstras with the discussion of the Two Hindrances in the Doctrine of the Two Hindrances(Ijang ui, 二障義) and the Awakening of Mahāyāna Faith(大乘起信論). But in Dasheng fayuan yilin zhang, Kyu-ji considered that the interpretation of the Two Hindrances discussed in Chéng wéishì lùn was no more than an interpretation of the Two Hindrances. Unlike Wonhyo, Kyu-ji's discussion of the Two Hindrances merely summarizes Yogācāra Buddhism's discussion of the Two Hindrances and adopts Chéng wéishì lùn's discussion as it stands, and Kyu-ji's position is confirmed by Dasheng fayuan yilin zhang's discussion of the Two Hindrances.
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Titlin, Lev I. "Śāntarakṣita and Kamalaśīla: Life and Teaching." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 570–89. http://dx.doi.org/10.22363/2313-2302-2020-24-4-570-589.

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The article details the biography and teachings of Śāntarakṣita (8th century), a famous Buddhist scholar and enlightener, a leading figure in the spread of Buddhism in Tibet and his closest student Kamalaśīla (also 8th century). Śāntarakṣita is the author of several treatises, including Compendium of Entities - Tattvasaṃgraha, a monumental work that can rightfully be called the Buddhist Philosophical Encyclopedia, consisting of 26 sections (the Tibetan translation contains 31 sections), in which all key philosophical schools of India, namely: Mīmāṃsa, Vedānta, Sāṃkhya, Yoga, Nyāya, Vaiśeṣika, Lokāyata, Jainism and Buddhism of other sects) are analyzed and subsequently refuted. Kamalaśīla is a direct student of Śāntarakṣita, the author of a word-to-word commentary on the teacher's Tattvasaṃgraha. The article also dwells on the history of the discovery and study of the Tattvasaṃgraha. The novelty of the study lies in a full-length encyclopedic presentation of the philosophy of Śāntarakṣita and his immediate student Kamalaśīla. A special contribution of the author to the study of the topic is the demonstration that Śāntarakṣita, as a representative of the Yogācāra-Madhyamaka school, worked in the genre of synthesis of the teachings of Yogācāra (Vijānavāda) and Madhyamaka (Śūnyavāda), and in the field of epistemology he continued the theories of Dignāga and Dharmakīrti.
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Burmistrov, Sergei L. "Historiography of Yogācāra Philosophy in 20th Century India." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 91–108. http://dx.doi.org/10.22363/2313-2302-2024-28-1-91-108.

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Paradigms of historiography of philosophy in India have being changed since late 19th c. till present, depending on the social and cultural context of the history of Indian philosophy as a part of contemporary Indian culture. This change manifests itself in the conceptions of Indian historians concerning the teaching of Buddhist Mahāyāna school of Yogācāra (4th c. and later). Historians of colonial times, basing themselves on the philosophy of Neovedаntism (S. Radhakrishnan, S. Dasgupta), regarded Buddhism as a derivate of late Vedic culture and Yogācāra as a teaching that reflected - though in an essentially transmuted form - the ideology of Upaniṣads. The latter, according to Neovedantists, was based on the postulate of the existence of the single cosmic soul - Brahman, the true human Self (Ātman) being identical to it. Historians of the late colonial and early postcolonial times (P.T. Raju, D.P. Chattopadhyaya, A.K. Chatterjee, partly also S. Dasgupta) brought Yogācāra closer to the teachings of European idealism, mainly to conceptions of G. Berkeley, G.W.F. Hegel, F. Bradley, J.E. McTaggart, trying to demonstrate a principal identity of fundamental problems in Indian and Western philosophy. At the same time, they brought Yogācāra together with the teaching of Brāhmaṇic school, Advaita Vedānta, regarded as another form of Indian idealism. In later times, following the evolution of contemporary Indian culture and changings in its social and political context, historians like D.J. Kalupahana became to analyze Yogācāra as a kind of philosophy of mind. All these facts show the dependence of strategies of historico-philosophical studies in India on its social, political and cultural context: in the Yogācāra teaching mainly those aspects call attention that a historian sees as the closest to the problematic field of contemporary philosophy.
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Kim, Jae Gweon. "The Status of Manas and Its Significance in the Psychological Structure of Yogācāra system." Korean Institute for Buddhist Studies 58 (February 28, 2023): 203–38. http://dx.doi.org/10.34275/kibs.2023.58.203.

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Early Buddhism and Abhidharma Buddhism explained diverse cognitive and mental phenomena in terms of the structure of six consciousnesses, as presented through the framework of eighteen realms (dhātu), and also on the basis of the relationship between the mind and mental factors. In particular, Abhidharma Buddhism acknowledged that citta can be distinguished into three different appellations of mind, thought and consciousness according to its operative modes. Abhidharma Buddhism, however, saw these three terms as having no specifically distinct mental statuses, as it regarded them as mental modes occurring on the surface of mind. In the history of Yogācāra philosophy, this problem of mind, thought, and consciousness was set forth anew with its introduction of the structure of eight consciousnesses, which is characterized by multilayeredness and dynamicity unseen in the Abhidharma theory of mind. Thereafter, Yogācāra philosophy accepted the Mahāyāna position of cognitive and mental phenomena (caitasika), and presented the dynamic relationship between consciousness and deep consciousness (i.e., unconsciousness), as well as its epistemological and soteriological contexts―thereby revealing how the understanding of cognitive/mental phenomena underwent changes in the history of thought. In this respect, the present paper pays attention to the Yogācāra structure of eight consciousnesses, which shows the close and consecutive causal relationship between cognitive phenomena and deep consciousness in a more dynamic and multilayered fashion than the structure of six consciousnesses in the eighteen realms does. In particular, this paper aims at explicating the status and role of the seventh consciousness called manas has in epistemological and soteriological contexts from multiple perspectives. For the purpose of attaining this aim, this paper closely examines the descriptions of the ālayavijñāna and eight consciousnesses as appearing in the Saṃdhinirmocana, the “Viniścayasaṃgrahaṇī” section of the Yogācārabhūmi, the Madhyāntavibhāga, the Mahāyānasaṃgraha, the Triṃśikā, etc. This paper thus explicates the process, in which the theory of eight consciousnesses was established, and the role and status manas has in the structure of eight consciousnesses, to a certain extent in the history of Yogācāra philosophy.
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Huang, Yiju. "Of Emptiness and Revolution." Prism 17, no. 1 (March 1, 2020): 35–56. http://dx.doi.org/10.1215/25783491-8163793.

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Abstract Lu Xun 魯迅 (1881–1936) has remained a most prominent figure in modern Chinese literary studies, but not so in modern Buddhism scholarship. This article shows the interlacing of Lu Xun's revolutionary vision with Buddhism on three primary terrains: his indebtedness to his teacher Zhang Taiyan 章太炎 (1868–1936), his immersion in a wide range of Buddhist texts before the May Fourth movement, and a close reading of selected poems from Yecao 野草 (Wild Grass) in light of Buddhist philosophy. The author argues that Yogācāra conceptions promoted by Zhang, wanfa weixin 萬法唯心 (all phenomena are nothing but mind), bushi 佈施 (the bodhisattva ideal of sacrificial giving), and kong 空 (emptiness as boundless potentiality), greatly influenced Lu Xun's aesthetics. Ultimately, this article shows how revolution, the dominant mode of secularism, is theistically conditioned. The Buddhist notion of emptiness, rather than an impediment to modernity, informs the worldly action of revolution and the phenomenal possibility of change.
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Hamar, Imre. "Interpretation of Yogācāra Philosophy in Huayan Buddhism." Journal of Chinese Philosophy 37, no. 2 (February 19, 2010): 181–97. http://dx.doi.org/10.1163/15406253-03702004.

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HAMAR, IMRE. "INTERPRETATION OF YOGĀCĀRA PHILOSOPHY IN HUAYAN BUDDHISM." Journal of Chinese Philosophy 37, no. 2 (June 2010): 181–97. http://dx.doi.org/10.1111/j.1540-6253.2010.01577.x.

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Horiuchi, Toshio. "Disputed Emptiness: Vimalamitra’s Mādhyamika Interpretation of the Heart Sutra in the Light of His Criticism on Other Schools." Religions 13, no. 11 (November 4, 2022): 1067. http://dx.doi.org/10.3390/rel13111067.

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The *Āryaprajñāpāramitāhṛdayaṭīkā (hereafter PHT), Vimalamitra’s (ca. the 8th- to 9th cent.) commentary on the long Heart Sutra (hereafter HS), is not merely a commentary on words and phrases of the HS, but it also refers to and criticizes non-Buddhist schools and other schools within Buddhism. However, due to its textual situation, namely, the original Sanskrit being lost and it remains only as the Tibetan translation, the discussion there has not always been well understood. In particular, it has been suggested in recent years that Vimalamitra endorsed the Yogācāra perspective in the PHT. In this paper, I will primarily examine Vimalamitra’s interpretation of the famous four sets of phrases, such as “rūpa (form) is emptiness/empty” in the PHT, and clarify Vimalamitra’s understanding of key Buddhist concepts such as “emptiness” or “dependent origination”. In doing so, I argue that the PHT is written sorely from the Madhyamaka perspective, and Vimalamitra criticizes other schools, including the Yogācāra. Furthermore, by comparison with the writings of Kamalaśīla, an older contemporary of Vimalamitra, I further clarify his position as a Mādhyamika adherent. Finally, I will discuss the significance of those philosophical arguments in the PHT to the modern readers of the HS.
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Sun, Hao. "The Dichotomized States of Shame in the Scholastic Buddhism." Journal of Dharma Studies 4, no. 3 (December 2021): 329–42. http://dx.doi.org/10.1007/s42240-021-00114-1.

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AbstractShame is by and large dichotomized into hrī and (vy)apatrāpya in the Buddhist context. In the Sarvāstivāda and Yogācāra scholasticism, both hrī (in Chinese translation: 慚 cán) and (vy)apatrāpya (in Chinese translation: 愧 kuì) are subsumed under the wholesome (kuśala) states (dharmas). In this paper, firstly, previous studies and the etymologies of the two terms above will be closely reviewed; secondly, the exposition and contrast of hrī and (vy)apatrāpya between the Sarvāstivāda and Yogācāra will be minutely contextualized; thirdly, the merit of possessing dichotomized states of shame will be thoroughly investigated. Central to my research is a glimpse of the scholastic Indian Buddhist sophistication, exemplified by two kinds of shame, as well as the initial consideration of hrī and (vy)apatrāpya in the context of shame, guilt, and conscience in the Anglophone philosophy, while also taking their association with Buddhist morality (śīla) and concentration (samādhi) into account.
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Giles, James. "FROM INWARDNESS TO EMPTINESS: KIERKEGAARD AND YOGĀCĀRA BUDDHISM." British Journal for the History of Philosophy 9, no. 2 (June 2001): 311–40. http://dx.doi.org/10.1080/713762243.

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Dissertations / Theses on the topic "Yogācāra (Buddhism)"

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Low, Boon Toh, and 劉文琸. "Doctrine of cognition in early Yogācāra : a case study based on bhūmi1 & 2 of Yogācāra-bhūmi-śāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B45350991.

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See, Mui-yian, and 施梅燕. "Preparation for enlightenment: understanding derived from listening, reflection and meditation--a study of theśrutamayī, cintāmayī and bhāvanāmayī bhūmayaḥ of theyogācārabhūmiśāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46478474.

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IKEDA, Michihiro. "BOOK REVIEW: Fernando Tola and Carmen Dragonetti, Being as Consciousness: Yogācāra Philosophy of Buddhism, Delhi: Motilal Banarsidass, 2004, xl + 270 Pp, Rs. 395." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, Graduate School of Letters, Nagoya University), 2006. http://hdl.handle.net/2237/19297.

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Sims, Jeffrey H. "Piecemeal streams in Yogācārin themes : William James and Vasubandhu." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=20238.

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My study concerns the works of William James (1842--1910) and the Buddhist thinker Vasubandhu (circa fifth c.). In both cases there is a detailed examination of consciousness which looks at its physiological concomitants. Where James is concerned, this physiological study is found mainly within his Principles of Psychology (1890). In Vasubandhu's case the physiological preconditions of conscious life is inherited from traditional Buddhist psychology (skandhas), but are expanded into the Yogacara concept of the alaya-vijnana (storehouse consciousness). This novel form of consciousness has been interpreted as both a soul theory in Buddhism, and a form of metaphysical idealism. It is these elements that I juxtapose with similar notions found in Jamesian studies (self and idealism). Thus, Chapter One examines consciousness from the isolated perspective of each thinker, Chapter Two moves to an examination of self, and Chapter Three looks at the possibility of Idealism which is explicitly rejected by James, and is rejected also by many interpreters of the alaya-vijnana.
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Liu, Mei-Chin, and 劉美琴. "The Development of the concept of the ‘Buddhological’In Early Yogācāra Buddhism─The inquiry according to the “Yogācārabhūmi- bodhisattvabhūmi- bodhipaţala”." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/17348964837117140432.

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碩士
國立成功大學
中國文學系碩博士班
94
The‘Buddhological’is the important topic in the Yogācāra Buddhism. Therefore, if we want to deeply inquiry into the concept of Buddhological, we have to follow the sequence of the evolvement of this idea in history. Furthermore, there are many items in the ‘Buddhological’,such as‘bodhi’,‘āśraya-parivṛtti, āśraya-parāvṛtti’,‘trividha-kāya’,‘trividhaḥ-svabhāvaḥ’,’catvāri-jňānāni’,‘paňcaka-dharma’,‘aṣṭānāṃ-cittānāṃ’,etc,these are the subjects that when mention the ‘Buddhological’,we have to discuss. The involving concepts with these items are also the important theory in the texts of Sūtra and Abhidharmas of Yogācāra Buddhism. For this reason, if we can base on the sequence of the evolvement of these items in history, comparing the differences between these items in different texts of Yogācāra Buddhism, will be helpful to understand the evolvement of the ‘Buddhological’.And this will also contribute toward the cognition of the practice of the Yogācāra Buddhism. Consequently, in this thesis, according to the “Yogācārabhūmi- bodhisattvabhūmi- bodhipaţala”,I want to inquire into the ‘Buddhological’in this text. Afterwards, go a step further to discover the preach in the following texts, such as “Sandhinirmocanasūtra”,“Viniścayasaṃgrahaṇῑ”,“Madhyāntavibhaga”,“Mahāyānasūtraṃkāra”,“Mahāyānasaṃgraha”,“Vijňaptimātratāsiddhi”, “Buddhabhūmi-vyākhyāna”.From the explanation in these texts of the ‘Buddhological’,we can detect the course of the transition of it, as well as the development of the thought of the Yogācāra Buddhism.
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Xu, Tian-Zhi, and 許恬智. "A Study on the “Vijñāna and Nāmarūpa” of Pratītyasamutpāda ─ Focus on the Early Buddhist Texts and Yogācara School." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/64206444509258233534.

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Books on the topic "Yogācāra (Buddhism)"

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Kritzer, Robert. Rebirth and causation in Yogācāra abhidharma. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1999.

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Harris, Ian Charles. The continuity of madhyamaka and yogācāra in Indian Mahāyāna Buddhism. Leiden: E.J. Brill, 1991.

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Slob-gñer-khaṅ, Sa-skya Rgyal-yoṅs Gsuṅ-rab, ed. Dpaṅ-lo-blo-gros-brtan-paʼi mṅon pa kun btus kyi ʼgrel pa =: The collected works of Dpang-lo-blo-gros-brten-pa. [Kathmandu]: Sa-skya rgyal yoṅs gsuṅ rab slob gñer khaṅ, 1999.

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rgya-mtsho, Mi-pham. Middle beyond extremes: Maitreya's Madhyãntavibhãnga with commentaries. Ithaca, N.Y: Snow Lion Publications, 2007.

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Tulku, Doboom, and Tibet House (Organization : New Delhi, India), eds. Mind only school and Buddhist logic: A collection of seminar papers. New Delhi: Tibet House and Aditya Prakashan, 1990.

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Śāstrī, Yajñeśvara Sadāśiva. Mahāyānasūtrālaṅkāra of Asaṅga: A study in Vijñānavāda Buddhism. Delhi, India: Sri Satguru Publications, 1989.

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Akashi, Etatsu. Nijū yuishikiron kaisetsu: Zō-Kan-Wayaku taikō. Tōkyō: Daiichi Shobō, 1985.

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Zhou, Guihua. Gen ben wei shi si xiang yan jiu. Gaoxiong Xian Dashu Xiang: Fo guang shan wen jiao ji jin hui, 2004.

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Junshō, Kusunoki, ed. Yuishiki: Kokoro no Bukkyō. Kyōto-shi: Jishōsha Shuppan, 2008.

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Philippe, Cornu, ed. Cinq traités sur l'esprit seulement. [Paris]: Fayard, 2008.

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Book chapters on the topic "Yogācāra (Buddhism)"

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Sebastian, C. D. "Yogācāra." In Buddhism and Jainism, 1396–403. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_416.

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Waldron, William S. "Indian Yogācāra Buddhism:." In History of Indian Philosophy, 283–92. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-28.

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Lindtner, Christian. "Bhavya’s Critique of Yogācāra in the Madhyamakaratnapradīpa, Chapter IV." In Buddhist Logic and Epistemology, 239–63. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_15.

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"Yogācāra Buddhism." In An Introduction to Indian Philosophy. Bloomsbury Academic, 2015. http://dx.doi.org/10.5040/9781474243063.0013.

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"Yogācāra-Vijñānavāda." In Buddhism and Jainism, 1403. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100993.

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Suwanvarangkul, Chaisit. "Pratītyasamutpāda and Dharmadhātu in Early Mahāyāna Buddhism." In Madhyamaka and Yogācāra, 11–28. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190231286.003.0002.

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Gold, Jonathan C. "Without Karma and Nirvāṇa, Buddhism Is Nihilism." In Madhyamaka and Yogācāra, 213–41. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190231286.003.0010.

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Waldron, William S. "Teaching Yogācāra Buddhism Using Cognitive Science." In Teaching Buddhism, 52–71. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780199373093.003.0003.

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Siderits, Mark. "The External World." In How Things Are, 127–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197606902.003.0008.

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The Yogācāra school of Mahāyāna Buddhism denies the existence of external objects, holding that only mental entities are ultimately real. This chapter examines the arguments developed by Yogācāra philosophers for that thesis, as well as objections raised by Buddhist realists. It begins with examination of Buddhist arguments against physicalism, which were principally aimed at the Cārvāka school of Indian materialism. It then discusses the route to idealism by way of the representationalist theory of sense perception that was supported by a time-lag argument. Idealism as such was subsequently supported by appeal to parsimony, as well as by considerations to do with infinite divisibility, and arguably by the claim that physical objects and cognitions are never grasped separately.
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"Pātañjala yoga and yogācāra: The cultivation of the counterstate." In Rethinking ‘Classical Yoga’ and Buddhism. Bloomsbury Academic, 2022. http://dx.doi.org/10.5040/9781350230026.ch-004.

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Conference papers on the topic "Yogācāra (Buddhism)"

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Yu, Jui-Wen, and Huann-Ming Chou. "Notice of Retraction: The Meta-value of Yogācāra Buddhism." In 2017 International Conference on Applied System Innovation (ICASI). IEEE, 2017. http://dx.doi.org/10.1109/icasi.2017.7988134.

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Fan, Wei-Hsuan, and Huann-Ming Chou. "Notice of Retraction: An initial exploration of the parallels between Xuanzang's Yogācāra Buddhism and Huineng's Chan tradition." In 2017 International Conference on Applied System Innovation (ICASI). IEEE, 2017. http://dx.doi.org/10.1109/icasi.2017.7988173.

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