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The Yogācāra school of Buddhist thought was founded by the two brothers,
Asanga and Vasubandhu in the fifth century. The most famous innovation of
the Yogācāra School was the doctrine of eight consciousnesses and it upheld
delusions about the self and about the world. When the storehouse
reflects the entire universe without distortion. This wisdom can perceive
Meditation.
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DEVELOP MIRROR-LIKE WISDOM
Introduction
The Yogācāra school of Buddhist thought was founded by the two brothers,
century BC. Yogācāra extracted the common teachings from all the Buddhist
traditions and made an attempt to resolve the problems that most of them
evolved from the common Buddhist belief that knowledge comes only from
the senses (vijnapti). With a new insight, Yogācāra proposed that the mind,
Asanga further recognized that though the mind can sense its own objects,
which are known as thoughts (apperception), but it cannot verify its own
misconceptions are instinctive and nearly universal because they are caused
by the desires, fears and anxieties that come with animal survival. This
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Various Types of Consciousness in Yogācāra
The most famous innovation of the Yogācāra School was the doctrine of eight
Consciousness does not create the sensory sphere, but is an effect of the
interaction of a sense organ and its true object. If an eye does not function
but an object is present, visual consciousness does not arise. The same is
sense organs (eye, ear, nose, mouth, body, and mind) which interact with
another sense organ as it functions like the other senses. It involves the
activity of a sense organ (manas), its domain (mano-dhātu) and the resulting
independent of the other. Hence, the deaf can see and the blind can hear.
Objects are also specific to their domain and the same is true of the
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namely, the visual, auditory, olfactory, gustatory, tactile and mental
consciousness.5,6,7,8,9
The six sense organs, six sense object domains and six resulting
mental states was explained causally by claiming each citta, in the moment
it ceased, also acted as cause for the arising of its successor. This was fine
for continuous perceptions and thought processes, but difficulties arose since
these questions led to more difficulties and disputes. For Yogācāra the most
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important problems revolved around questions of causality and
consciousness.6,7,8,9
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Yogācārins responded by rearranging the tripartite structure of the mental
processing the cognitive content of the five senses as well as mental objects
primarily obsessed with various aspects and notions of "self". Hence, it was
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Equality which understands the nature of the equality of self and of all
other beings.
avoid chromatic aberrations. Mirror of the telescope reflects the true image
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Conclusion
Thus, the grasper-grasped relationship ceases and the mind projects the
objects cannot be described. So, the Yogācāra School could not provide any
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References
15:94-103.
4. Suzuki, D.T. 1998. Studies in the Lankavatara Sutra. New Delhi: India
7. King, R.1994. Early Yogācāra and its relationship with the Madhyamika
9. Yin, J. 2009. Yogācāra school and Faxiang school. Hong Kong: The
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