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30 Facts About Yogacara
Yogacara philosophy is primarily meant to aid in the practice of yoga and meditation and thus it sets forth a systematic analysis of the Mahayana path of mental training.
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Scholars such as Saam Trivedi argue that Yogacara is similar to Idealism, though they note that it is its own unique form and that it might be confusing to categorize it as such.
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Sean Butler argues for the idealistic nature of Yogacara, noting that there are numerous similarities between Yogacara and the systems of Kant and Berkeley.
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Alex Wayman notes that one's interpretation of Yogacara will depend on how the qualifier matra is to be understood in this context, and he objects to interpretations which claim that Yogacara rejects the external world altogether, preferring translations such as "amounting to mind" or "mirroring mind" for citta-matra.
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Yogacara then offers the analysis and meditative means to negate this reification, thereby negating the notion of a solid self:.
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Therefore, when Yogacara discusses cognitive objects, they are analyzing cognition, and its constructions.
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Yogacara philosophers were aware of the objections that could be brought against their doctrine.
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Yogacara gives a detailed explanation of the workings of the mind and the way it constructs the reality we experience.
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Yogacara thought thus holds that being unaware of the processes going on in the alaya-vijnana is an important element of ignorance.
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Yogacara school gave special significance to the Lesser Discourse on Emptiness of the Agamas.
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Yogacara then posited the "storehouse consciousness", known as the basal, or eighth consciousness, as the container of the seeds.
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One of the more controversial teachings espoused by the Yogacara school was an extension of the teachings on seeds and store-conscious.
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Samdhinirmocana Sutra, as the doctrinal trailblazer of the Yogacara, inaugurated the paradigm of the Three Turnings of the Wheel of Dharma, with its own tenets in the "third turning".
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Yogacara texts are generally considered part of the third turning along with the relevant sutra.
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One of the agendas of the Yogacara school was to reorient the complexity of later refinements in Buddhist philosophy to accord with early Buddhist doctrine.
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Yogacara school held a prominent position in Indian Buddhism for centuries after the time of the two brothers.
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Yogacara promoted a new theory that said there was a ninth form of consciousness, the amala-vijnana, which is revealed once the alaya-vijnana is eliminated.
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Translations of Indian Yogacara texts were first introduced to China in the early 5th century CE.
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Yogacara's translations include the Samdhinirmocana Sutra, the Madhyantavibhaga-karika, the Trimsika-vijnaptimatrata, and the Mahayanasamgraha.
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Yogacara was given government support and many assistants for the purpose of translating these texts into Chinese.
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Yogacara was recognized by later adherents as the first true patriarch of the school.
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Yogacara was first transmitted to Tibet by Santaraksita, Kamalasila and Atisa and Yogacara thought is an integral part of the history of Tibetan Buddhism.
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Yogacara is studied in all schools of Tibetan Buddhism, though it receives different emphasis in each.
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Yogacara wrote various important sastras, including the Trisvabhava-nirdesa, Vimsatika-karika, Trimsika-karika, Vyakhyayukti, Karmasiddhiprakarana, and the Pancaskandhaprakarana.
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Important commentaries on various Yogacara texts were written by Sthiramati and Dharmapala of Nalanda, who represent different subschools of the tradition.
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Yogacara has been identified in the western philosophical tradition as idealism, or more specifically subjective idealism.
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Scriptural tradition of Yogacara is not yet well known among the community of western practitioners is perhaps attributable to the fact that most of the initial transmission of Buddhism to the west has been directly concerned with meditation and basic doctrines.
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