14) Hayashi (2006-2007: 108-9) also concludes that the author cannot be Kuiji, but maintains that whoever did write it was very familiar with Kuiji's thought and with Yogacara
TRY YOGA In September, the Malabar will host a four-day Living Yoga experience run by Radhika Vachani who started up Yogacara
2002, Buddhist Phenomenology: A Philosophical Investigation of Yogacara
Buddhism and the Ch'eng Wei-shih Lun.
Anis Bajrektarevic indicates that it: "corresponds with the Buddhist Yogacara
assumption that all perceptions do leave traces which make future similar perceptions more probable/plausible - origins of the potentialities within the quantum realm.
Among his topics are Vedas and Upanishads as foundations of Brahmanism, Abhidharma Buddhism, Yogacara
Buddhism, Samkhya and Yoga, Advaita Vedanta, and Tantra and some Saiva thinkers.
This is complicated enough, but the foregoing Sanskrit taxonomy receives such a mind-boggling extension in the CHENG WEISHI LUN (a foundational text of the Yogacara
school, whose epistemology denies that objects of experience are outside of, and independent of the perceiving consciousness) that newcomers to Buddhist psychology will surely get lost in its bristling depths.
The answer is as follows: in the Yogacara
as well as in Berkeley or in Schuppe consciousness has no existential parameter; the 'existence of consciousness' is to be understood as the act of consciousness itself.
Based on the psychotherapeutic theory and practice from the perspective of the Yogacara
School of Buddhism "human suffering in various forms arises from illusory perceptions of the self and external environment" (Lee, 2002, p.
13) "These 'translations' or 'substitutions' should not be taken as a claim that Yogacara
as such and Phenomenology are interchangeable or nearly reducible to each other, such that one entire system, or even a constellation of concepts and terms from one system can be carried over into the other painlessly and without shedding a drop of doctrinal blood" (Lusthaus 2002, 12).
However, according to the Sautrantikas, Cittamatrins and the Yogacara
division of the Madhyamika-Svatantrikas, there are all four types of these.
Moreover, it rejuvenated and reaffirmed many of the Buddhist Tantric perspectives especially the metaphysical visions contained within the Yogacara
, (31) as well as one of paticcasamuppada (32)--the so-called dependent non-directional origination.
1994), "Early Yogacara
and its Relationship with the Madhyamaka School," Philosophy East & West 44(4): 659-686.