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Journal articles on the topic 'Yogācāra (Buddhism)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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2

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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4

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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6

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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7

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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8

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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9

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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10

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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11

Zhang, Xing. "The Transnational Experience of a Chinese Buddhist Master in the Asian Buddhist Network." Religions 14, no. 8 (August 17, 2023): 1052. http://dx.doi.org/10.3390/rel14081052.

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Wuqian (1922–2010) was one of the most important modern Buddhist masters in the modern history of Sino-Indian Buddhist relations. In his early years, he studied all the major schools of the Buddhist tradition, focusing on Yogācāra philosophy, probably due to Xuanzang’s influence and in alignment with contemporary Buddhist trends. Furthermore, he became one of the few masters from the Central Plains who received systematic training in Tibetan Buddhist tantric rituals. He went to India in the middle of the 20th century. He dedicated his life to the revival of Buddhist thought in India, especially promoting Chinese Buddhism in Calcutta by establishing Buddhist institutions, managing Buddhist sites, organizing Buddhist activities, and building the Xuanzang Temple. In his later years, he devoted himself to facilitating mutual Buddhist exchanges and monastic visits between Buddhist organizations in mainland China, Taiwan, and India. In 1998, he presented two Buddhist relics to the Daci’en Temple in Xi’an. At the beginning of the 21st century, he established the Institute of Buddhist Studies at Xuanzang Temple in Calcutta. He organized the translation of many important Buddhist treatises, again reflecting his intention of following the spirit of Xuanzang to contribute to Chinese Buddhism. His transnational journey manifested that there was an active Asian Buddhist network during the Cold War era, despite various difficulties.

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12

Lepekhov, Sergei Yu. "Particularities of Interpretations of the Main Provisions of Madhyamaka and Yogācāra by Buddhist Authors in Tibet and Other Countries." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 78–90. http://dx.doi.org/10.22363/2313-2302-2024-28-1-78-90.

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Various features of the interpretation of these schools main positions, the reasons for their appearance and the consequences for the development of Mahayana Buddhism have been the subject of discussion in this research. Attention is drawn to the existence of various ideas of Buddhist authors about the interpretation of fundamental philosophical ideas of these schools. The influence of the peculiarities of translation into other languages for the adequate transmission of the author’s thought is discussed. It is noted that the possibility of different interpretations was already established in the very methodology of the transmission of Buddhist doctrines, formed at the earliest stages of Buddhism. The opinions of a number of Tibetan authors are analyzed. The study presents the derivation of the existence of different interpretations of some categories central to Mahayana Buddhism due to the presence of different philosophical methodologies. A number of features were associated with the interpretation of the correlation of logical-critical knowledge, yogic methods and their priority in choosing ways to achieve an exit from the chain of rebirth. The factor of similarities in the positions of such authors as Nāgārjuna and Vasubandhu (traditionally attributed to different schools) makes it problematic to unambiguously interpret their philosophical positions; Some features of these schools were determined not only by theoretical backgrounds, but also by political struggle for a leading place in the Buddhist hierarchy of a certain country, as well as the desire to affect authorities.

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Cha, Sangyeob. "Is It Kamalaśīla Who Criticizes Mahāyāna (摩訶衍)’s the Buddha-Nature Theory as the Ātman Theory of the Non-Buddhists in the Ratification of the True Principle of the Mahāyāna Teaching of Sudden Enlightenment (Dùnwù dàchéng zhènglǐ jué 頓悟大乘正理決)." Korean Institute for Buddhist Studies 58 (February 28, 2023): 317–39. http://dx.doi.org/10.34275/kibs.2023.58.317.

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Through the colophon of the Summary of the Essential Points of the Mahāyāna Sūtras (Dàshèng jīng zuǎn yàoyì 大乘經纂要義, Or.8210/S.3966 and PC2298) unearthed from Dunhuang, it can be seen that the gradual teaching of Indian Buddhism was approved officially in Tibet in 822. As described in Tibetan history writings such as the Ba’s Testimony and the Chronicle of Buddhism in India and Tibet, it can be confirmed that King Khri srong lde brtsan (reigned 755-797) did not approve officially the gradual teaching of Indian Buddhism after the Kamalaśīla (ca. 740-795) and Mahāyāna (摩訶衍, fl. late 8th c.)’s debate, but only in 822, when King Khri gtsug lde brtsan (reigned 815-841) was reign. In the True Principle of the Mahāyāna Teaching of Sudden Enlightenment (Dùnwù dàchéng zhènglǐ jué 頓悟大乘正理決), Indian Buddhist criticizes Mahāyāna’s concept of “Buddha-nature.” The gist of the criticism of Indian Buddhist is that the concept of ‘Buddha-nature’ is similar to the ‘self (ātman)’ theory of non-Buddhists. If Kamalaśīla and Mahāyāna had a direct debate with Tibetan historical writings such as the Ba’s Testimony and the Chronicle of Buddhism in India and Tibet as described by modern scholars such as Eugene Obermiller, Paul Demiéville, and Giuseppe Tucci, etc., would Kamalaśīla criticize Mahāyāna’s theory of Buddha-nature as the non-Buddhists’ theory like the description of the True Principle of the Mahāyāna Teaching of Sudden Enlightenment. Kamalaśīla, an eminent Indian scholar-monk belonging to the Yogācāra-madhyamaka, interprets Buddha-nature’s teachings as a teaching featuring “selflessness (nairātmya)” after setting the teachings of One-vehicle (ekayāna) as the entire theme in his work, the Madhyamakāloka. It can be seen that his understanding of Buddha-nature is closely connected to a phrase, “the embryo of the tathāgata, which is selflessness (tathāgatanairātmyagarbha)” in the Laṅkāvatārasūtra. Through this, it can be confirmed that Kamalaśīla is not the one who criticizes Mahāyāna’s theory of Buddha-nature as the ‘self (ātman)’ theory of non-Buddhists in the True Principle of the Mahāyāna Teaching of Sudden Enlightenment.

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김성철. "Altruism in the Spiritual Practice of the Yogācāra Buddhism." BUL GYO HAK YEONGU-Journal of Buddhist Studies 24, no. ll (December 2009): 221–60. http://dx.doi.org/10.21482/jbs.24..200912.221.

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이수미. "Problems on Traditional Bifurcation of East Asian Yogācāra Buddhism." BUL GYO HAK YEONGU-Journal of Buddhist Studies 45, no. ll (December 2015): 85–108. http://dx.doi.org/10.21482/jbs.45..201512.85.

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Burton, David. "Wisdom beyond words? Ineffability in yogācāra and madhyamaka buddhism." Contemporary Buddhism 1, no. 1 (May 2000): 53–76. http://dx.doi.org/10.1080/14639940008573721.

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Oh, Seung Hee. "Seeing as Worldmaking: Ten Views of a Lingbi Rock and Yogācārin Epistemology in Late Ming China." Religions 13, no. 12 (December 2, 2022): 1182. http://dx.doi.org/10.3390/rel13121182.

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This paper examines Wu Bin’s (c. 1543–c. 1626) Ten Views of a Lingbi Rock (1610) from the perspective of Buddhist epistemological notions in seventeenth-century China. In studying a series of gazes focusing on a single object—a stone with a very complex surface—my discussion posits an act of excessive seeing as a process of making worlds. I take a theoretical cue from contemporaneous intellectual discourses, especially those that flourished with the revival of Yogācāra Buddhism in late Ming China. This paper will show how an art object comes into being in perceivable worlds interconnected by the individual’s sensory experiences. My study aims to inquire into the role of illusion as sensory experiences, phenomenological processes, and even notions of soteriological efficacy beyond formal artistic devices. To that end, this paper is the first attempt to situate Ten Views of a Lingbi Rock alongside Buddhist thoughts and artmaking.

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Burmistrov, Sergey L. "THE CONCEPT OF CLASS (SAMGRAHA) IN EARLY YOGĀCĀRA LOGIC (BASED ON ASANGA’S «ABHIDHARMA-SAMUCCAYA»)." Вестник Пермского университета. Философия. Психология. Социология, no. 1 (2019): 55–66. http://dx.doi.org/10.17072/2078-7898/2019-1-55-66.

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The concept of class (saṃgraha) was introduced in the philosophy of Yogācāra as an element of logical structure of Buddhist discourse for the classification of sets of dharmas (skandha, dhātu, āyatana) rather dharmas themselves. This classification, added to the traditional classification of dharmas by groups (skandha), elements (dhātu) and bases of consciousness (āyatana), provided more detailed classification of states of consciousness according to Buddhist dogmatic principles aimed at the attainment of nirvāṇa. Asanga in the «Compendium of Abhidharma» (Abhidharma-samuccaya) formulates eleven classes defining them by their mutual relations, their relations to time and space and by their emotional aspect relevant to the final enlightenment. Nevertheless they are nothing more than mental constructions formed for more exact description of mind in the perspective of enlightenment. Dharmas are the only reality in Buddhist philosophy, and enlightenment comes when appearance and disappearance of the conditioned dharmas stops and only the unconditional dharma remains. It is the treasure trove, and it is free from affects and determined dispositions. So, classes do not describe the true reality (tathatā) as it is understood in Mahāyāna Buddhism and are but instruments for the transformation of adept’s mind.

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Ahn, Hwan-Ki. "Internet in View of Yogācāra Buddhism - Vijñāna and Virtual Space -." BUL GYO HAK BO 74 (March 31, 2016): 299. http://dx.doi.org/10.18587/bh.2016.03.74.299.

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Keenan, John P., and Ian Charles Harris. "The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism." Journal of the American Oriental Society 113, no. 1 (January 1993): 146. http://dx.doi.org/10.2307/604233.

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Lee, Su Mi. "The Yugaron gi and Silla Yogācāra Buddhism : Retrospect and Prospect." Studies of Seon Culture 24 (June 30, 2018): 169–221. http://dx.doi.org/10.24956/ssc.24.5.

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Lee. "On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views on Tathāgatagarbha and Ālayavijñāna." Religions 10, no. 9 (September 19, 2019): 536. http://dx.doi.org/10.3390/rel10090536.

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The Awakening of Faith, one of the most seminal treatises in East Asian Buddhism, is well-known for its synthesis of the two Mahāyāna concepts of tathāgatagarbha and ālayavijñāna. Unlike early Yogācāra texts, such as the Yogācārabhūmi, in which ālayavijñāna is described as a defiled consciousness, the Awakening of Faith explains it as a “synthetic” consciousness, in which tathāgatagarbha and the defiled mind are unified in a neither-identical-nor-different condition. East Asian Buddhist exegetes noted the innovative explanation of the Awakening of Faith and compiled the commentaries, among which Huayan master Fazang’s (643–712) commentary had a profound effect on the process of the establishment of the treatise as one of the most representative tathāgatagarbha texts in East Asia. However, as scholarly perceptions that the commentators’ interpretations do not always represent the Awakening of Faith’s tenets themselves have grown, the propriety of relying on Fazang’s commentary for understanding the treatise has also been questioned. What attracts our attention in this regard is that the Silla scholar-monk Wŏnhyo’s (617–686) commentaries, which are known to have significantly influenced Fazang’s, present very different views. This article demonstrates that two distinct interpretations existed in Wŏnhyo’s days for tathāgatagarbha and ālayavijñāna of the Awakening of Faith, by comparing Wŏnhyo and Fazang’s commentaries, and further considers the possibility that the Awakening of Faith’s doctrine of ālayavijñāna is not doctrinally incompatible with that of early Yogācāra on the basis of Wŏnhyo’s view on ālayavijñāna.

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Kļaviņš, Kaspars. "Emptiness/Nothingness as Explained by Ryu Yongmo (Tasŏk) (1890–1981) and Isaac Jacob Schmidt (1779–1847): A Cross-Cultural Study of the Integration of Asian Intellectual Heritage into the Worldview of Two Protestant Christians." Religions 15, no. 7 (July 19, 2024): 871. http://dx.doi.org/10.3390/rel15070871.

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The concepts of emptiness and nothingness are extremely important in Eastern as well as Western spiritual traditions. In East Asia, they are relevant in Daoism, Confucianism (in the context of integrating Daoist ideas) and Buddhism (in Śūnyatā), while in the European Christian discourse they are significant in the context of creatio ex nihilo, kenotic theories, individual self-emptying out of humility and Nihilianism. These concepts have formed and continue to form the basis of important intercultural interactions, influencing philosophical and scholarly discourse in both the “East” and “West” to the present day. This article compares the perception of emptiness/nothingness from two representatives of Protestantism: the Korean Christian philosopher Ryu Yongmo (1890–1981, pen name Tasŏk) and the Moravian missionary Isaac Jacob Schmidt (1779–1847), who was a pioneer of Buddhist studies in Europe. A comparison between Schmidt and Tasŏk is important, because tracing the evolution of the worldview of both thinkers reveals a great similarity in how they reconciled the spiritual heritage of Asia with the principles of Western Protestant Christianity despite their different backgrounds. It also could shed new light on the possibility of dialogue between Christianity and Buddhism, especially in the context of two major philosophical systems of Mahāyāna Buddhism: Yogācāra and Mādhyamika, which were once so important in East Asia. In addition, it is exactly the interpretation of emptiness/nothingness that forms the cornerstone of the analogy of the religious–philosophical ideas of the two thinkers compared in the article.

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Korobov, Vladimir. "Affiliation: bodhisattva gotra (Short Notes on gotra Theory in Yogācāra Buddhism)." Acta Orientalia Vilnensia 6, no. 2 (January 1, 2005): 36–44. http://dx.doi.org/10.15388/aov.2005.0.3973.

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Li, Jingjing. "Through the Mirror: The Account of Other Minds in Chinese Yogācāra Buddhism." Dao 18, no. 3 (July 18, 2019): 435–51. http://dx.doi.org/10.1007/s11712-019-09674-3.

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Petek, Nina. "In that very body, within that very dream." Poligrafi 28, no. 109/110 (December 20, 2023): 5–57. http://dx.doi.org/10.35469/poligrafi.2023.403.

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The first part of the paper briefly outlines the role of dreams in early Buddhism and their importance in establishing the continuity of the whole tradition, before presenting in the second part entirely new aspects of dreams in the Buddhist eremitic tradition, influenced by the Tantric spiritual horizon, in particular by a transformed concept of the body. The central part of the paper follows an analysis of the soteriological technique of dreaming (Tib. rmi lam) in the tradition of Buddhist yogis and yoginīs, based on the fragments of mahāsiddha Tilopa (Ṣaḍdharmopadeśa), Gampopa’s commentaries, collected in the treatise Dags po'i bka' 'bum, and findings from studies on Buddhist eremitic tradition in Ladakh in the region of the Indian Himalayas. The four stages of dream yoga are also highlighted in relation to other psychophysical soteriological techniques (the six dharmas, Skrt. ṣaḍdharma, Tib. chos drug). The philosophical and soteriological foundations of dream yoga are presented on the basis of the doctrine of consciousness in the yogācāra school, highlighting in particular the three modifications of consciousness presented by Vasubandhu. The last part the paper outlines the significance of training in the dreaming technique in the very process of dying that leads to the unconditioned state beyond life and death, nirvāṇa.

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문진건. "Self-realization and Enlightenment: A Comparison of Epistemologies of Jung and Yogācāra Buddhism." 불교문예연구 ll, no. 12 (February 2019): 141–83. http://dx.doi.org/10.35388/buddhi..12.201902.005.

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Kim, Sung-eun. "Ancient East Asian Yogācāra Buddhism’s Integrated Tradition That Appears in Daśabhūmi Thought of the Saṃdhinirmocana-sūtra-ṭīkā －Continuity of the Old and the New Yogācāra Buddhism－." Sogang Journal of Early Korean History 32 (August 31, 2019): 255–91. http://dx.doi.org/10.35160/sjekh.2019.08.32.255.

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Ahn, Sung Doo. "Constructing the World through Language in the Yogācāra Buddhism: Linguistic Turn in the Theory of the Three Natures." Korean Institute for Buddhist Studies 59 (August 31, 2023): 41–75. http://dx.doi.org/10.34275/kibs.2023.59.041.

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It is widely known that Indian thought has a fundamental interest in language. Recently, J. Bronkhorst published a series of studies that drew our attention to the relationship between language and objects in Indian thought. In Language and Reality (2011), in particular, he designates this principle as “Correspondence Principle”, and argues that it lay at the root of the thoughts of various schools of the Indian schools for over half a millennium after Nāgārjuna (ca 150-250). This paper aims to understand whether it is possible to apply his correspondence principle to Buddhist ideas, especially to the Three-Nature (svabhāvatraya) theories of Indian Yogācāra-Vijñānavāda school, and to understand it from the perspective of the so-called “Linguistic turn” in Indian Buddhism. To this purpose, I try to distinguish the Three-Nature theory into two flows. One is an explanation from the perspective of the Noesis-Noema (grāhaka-grāhya) corelation, to use the terminology of Phenomenology, and the other is to apply the perspective of the expression-the expressed (abhilāpa- abhilāpya) relation to the fictive nature (parikalpitasvabhāva). For me, the latter flow could be rightly understood as a linguistic turn in Indian thought.

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Kiblinger, Kristin Beise. "Comparative Theology as Repeating with a Difference: Deconstruction, Yogācāra Buddhism, and Our Conditioned Condition." Harvard Theological Review 108, no. 1 (January 2015): 1–29. http://dx.doi.org/10.1017/s0017816015000012.

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John D. Caputo, a contemporary American philosopher and theologian, is known for his work demonstrating the relevance of Derrida's deconstruction for theology. Vasubandhu, a fourth-century (c.e.) Indian thinker, is a seminal figure in the Mahāyāna Buddhist school known as Yogācāra. Although at first blush an odd pairing, and despite their great differences, these two thinkers share a fundamental presupposition: the priority and centrality of our conditioned condition. Indeed, for them, attending to the ways that we are conditioned makes possible the pursuit of a truth that is beyond our conditioned filters, aspiring to open us to the truth that is unconditioned. For this reason, it is illuminating to read and think Caputo and Vasubandhu together.

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Ahn, Hwanki. "Psychotherapeutic Meaning of ‘Conversion of Perception’: Focus on Yogācāra Buddhism and Object Relations Theory." Journal of Humanities and Social sciences 21 12, no. 1 (February 28, 2021): 2335–50. http://dx.doi.org/10.22143/hss21.12.1.165.

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Qi, Guanxiong. "On the history and the history-making of the early Yogācāra Buddhism in China." Studies in Chinese Religions 8, no. 2 (April 3, 2022): 238–58. http://dx.doi.org/10.1080/23729988.2022.2091375.

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Lee, Mi-Jong. "Yogācāra Buddhism and Character Education : Focused on Thirty Verses on Consciousness Only by Vasubandhu." Journal of Moral Education 28, no. 1 (April 30, 2016): 179. http://dx.doi.org/10.17715/jme.2016.4.28.1.179.

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Lee, Mi-Jong. "Yogācāra Buddhism and Character Education: Focused on Thirty Verses on Consciousness Only by Vasubandhu." Korean Society for the Study of Moral Education 28, no. 1 (April 30, 2016): 179–205. http://dx.doi.org/10.17715/jme.2016.4.28.1.205.

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Hershock, Peter D. "Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind – By Tao Jiang." Journal of Chinese Philosophy 35, no. 2 (June 2008): 371–75. http://dx.doi.org/10.1111/j.1540-6253.2008.00484.x.

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Scarfe, Adam. "Hegelian ‘Absolute Idealism’ with Yogācāra Buddhism on Consciousness, Concept (Begriff), and Co-dependent Origination (Pratītyasamutpāda)." Contemporary Buddhism 7, no. 1 (May 2006): 47–73. http://dx.doi.org/10.1080/14639940600877994.

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Park, Jae-Yong. "A Study on the Change of the Practice Method of Yogācāra Buddhism through Mindful Breathing." Korean Society of Culture and Convergence 41, no. 1 (February 28, 2019): 977–1004. http://dx.doi.org/10.33645/cnc.2019.02.41.1.977.

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Ji-Jjoong Lee. "An Buddhist philosophical approach to mind therapy: in the view of From the point of view of early Vijñaptimatratāvāda(Yogācāra Buddhism)." Journal of Saramdaum Education 13, no. 3 (December 2019): 181–94. http://dx.doi.org/10.18015/edumca.13.3.201912.181.

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Ahn, Hwanki. "Reconsidering the Role of Desire in Yogācāra Buddhism : Focus on the Bīja, Another Form of Language." Journal of Koreanology 62 (February 28, 2017): 151–84. http://dx.doi.org/10.15299/jk.2017.02.62.151.

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Benjamin J. Chicka. "Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind, and: Sciousness (review)." Buddhist-Christian Studies 30, no. 1 (2010): 201–5. http://dx.doi.org/10.1353/bcs.2010.0025.

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Park, Jae-Yong. "A Study on the Change of the Practice Method of Yogācāra Buddhism through Mindful Breathing ‐ Focusing on Yogācārabhūmi‐Śāstra ‐." Culture and Convergence 41, no. 1 (February 28, 2019): 977–1004. http://dx.doi.org/10.33645/cc.2019.02.41.1.977.

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CHILTON, LEE, and PETER OLDMEADOW. "Louis de La Vallée Poussin, Theodore Stcherbatsky, and Tibetan Tradition on the Place of the Absolute in Yogācāra Buddhism." Journal of Religious History 33, no. 2 (June 2009): 178–97. http://dx.doi.org/10.1111/j.1467-9809.2009.00793.x.

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Corduan, Winfried. "Is There a Root of Being? Indic Philosophies and the Parmenidean Problem." Religions 14, no. 5 (May 15, 2023): 660. http://dx.doi.org/10.3390/rel14050660.

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This article is a survey of various philosophical schools, focusing primarily on South Asian ones, and how they address the problem of being and nonbeing. The early Greek poet Parmenides stated that nonbeing is something that we cannot actually conceptualize and, thus, cannot speak of meaningfully. Plato and Aristotle are two examples of Western philosophers who came up with different ways of resolving the issue. As we turn to Indic schools of philosophy, we encounter a colorful array of different approaches. The Upanishads gave rise to a variety of points of view, though the Advaita Vedānta school of Adi Śankara has dominated the discussion over the last few centuries. Other schools represented in this survey are Sāṃkhya, Buddhism (Therāvada, Sarvāstivāda, Sautantrika, Yogācāra, and Mādhyamaka), Vaiśeṣika, and Nyāya. Unsurprisingly, each comes up with different constructs that are frequently mutually exclusive, despite efforts by some writers to look past some obvious differences that are not reconcilable. There are also some conceptual similarities with Western philosophy, but the different cultural backdrops limit the ability to easily transfer ideas from one context to the other. My method is to quote short passages from the central writings (usually the “official” sutras) and show how they fit into their particular systems.

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Griffiths, Paul J., and Florin Giripescu Sutton. "Existence and Enlightenment in the Laṅkāvatāra-sūtra: A Study in the Ontology and Epistemology of the Yogācāra School of Mahāyāna Buddhism." Journal of the American Oriental Society 112, no. 2 (April 1992): 345. http://dx.doi.org/10.2307/603733.

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Park Kwangsoo. "The Essence of the Mind and its Phenomenal Spectrum — based on the Yogācāra of Buddhism and the Mind Studies of Confucianism —." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 66 (March 2012): 1–36. http://dx.doi.org/10.21457/kars..66.201203.1.

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Eckel, Malcolm David. "Buddhist Phenomenology: A Philosophical Investigation of Yogācāra Buddhism and the Ch'eng Wei-shih lun. By Lusthaus Dan. London and New York: RoutledgeCurzon, 2002. xii, 611 pp. $65.00 (cloth)." Journal of Asian Studies 63, no. 4 (November 2004): 1087–89. http://dx.doi.org/10.1017/s0021911804002529.

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Lepekhov, Sergey Yu. "The correlation of the concepts of Madhyamaka and Yogācāra in Nāgārjuna’s “Bodhicittavivarana”." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 631–49. http://dx.doi.org/10.21638/spbu17.2022.416.

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Nāgārjuna — the founder of Mahayana school Madhyamaka — is also a well-known logician, polemist and the author of several famous treatises, such as “Bodhicittavivarana” (“Commentary on Bodhicitta”). This commentary is one of the most cited in Indian philosophical literature, and, notwithstanding it’s dubious origin, belongs to the authorship of Nāgārjuna. The main feature of this text is the description of the concepts of Madhyamaka and Yogācāra, which elaborate each other and not differs. The basic concept of Madhyamaka — “çūnyatā” (“the emptiness”) is expanded through the other important category “bodhicitta” (“the attainment of Enlightenment”). The differences between the phenomenal truth (“samvrtti”) and the ignorance (“avidyā”), Nāgārjuna’s analysis of Sarvastivāda and Yogācāra as the schools, representing only the phenomenal truth and Yogācāra’s argumentation, substantiating the existence of the “only-consciousness” are analyzed on the base of “Bodhicittavivarana”. Nāgārjuna’s argument is considered, based on the impossibility of implication between permanent and non-permanent objects. It is shown that the “three natures” of Yogācāra, as Nāgārjuna proves, cannot be graded, as they have one nature — the nature of çūnyatā. This text using the methodology of Madhyamaka is an example of the most follow-up un-contradictory unification of the concepts of various Buddhist schools (as well as Yogācāra). The author’s translation of “Bodhicittavivarana” from Sanskrit and Tibetan is given in attachment.

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Pagel, Ulrich. "John Powers: The Yogācāra school of Buddhism: a bibliography. (ATLA Bibliography Series, 27.) vii, 257 pp. Metuchen, NJ. and London: American Theological Library Association, 1992. £22.15." Bulletin of the School of Oriental and African Studies 56, no. 3 (October 1993): 646. http://dx.doi.org/10.1017/s0041977x00008338.

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Jihyun Park and Taesan Choi. "A Study on Subject and Object in Object RelationsTheory and Yogācāra Buddhism －Focused on Mahler’s “Separation-Individuation Theory” and Vasubandhu’s “30 Verses on the Manifestation of Consciousness”－." BUL GYO HAK YEONGU-Journal of Buddhist Studies 43, no. ll (June 2015): 95–119. http://dx.doi.org/10.21482/jbs.43..201506.95.

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Eltschinger, Vincent. "The Yogācārabhūmi against Allodoxies (paravāda): 2 Ritual Violence." Indo-Iranian Journal 60, no. 4 (2017): 365–411. http://dx.doi.org/10.1163/15728536-06004001.

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The Yogācārabhūmi, a massive compilation of the early Yogācāra “school(s),” contains a comparatively short section dedicated to the critical examination of sixteen “allodoxies” (paravāda), mostly non-Buddhist doctrines, practices and institutions, some of which go back to the Brahmajāla- and Śrāmaṇyaphalasūtra of the Dīrghāgama. This section, which could be dated to the late 3rd century CE, is a remarkable milestone in the history of philosophy in the Buddhist environment, in that it summarizes and updates earlier, canonical arguments, adapting them to a new polemical context, and reveals Buddhist philosophy’s profound indebtedness to sūtra literature. The present paper analyzes allodoxy no. 8 (hiṃsādharmavāda), the brahmins’ claim that ritual violence is a religious duty and, as such, no violence at all. The Yogācārabhūmi’s arguments are among the most cogent and systematic Indian Buddhists ever directed against ritual violence.

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