kleśa
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kleśa
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Article
Everything Is Buddhanature
Original sin vs. original goodness: Mahayana Buddhism offers a more hopeful view of human nature. Zen teacher Melissa Myozen Blacker reveals how nondual practice frees us from our temporary obscurations and reveals our true, awakened nature.
Blacker, Melissa Myozen. “Everything Is Buddhanature” Lion's Roar, November 28, 2018. https://www.lionsroar.com/everything-is-buddhanature/.
Blacker, Melissa Myozen. “Everything Is Buddhanature” Lion's Roar, November 28, 2018. https://www.lionsroar.com/everything-is-buddhanature/.;Everything is Buddhanature;Contemporary American Buddhist;Zen - Chan;Defining buddha-nature;kleśa;Buddha-nature of insentient things;Melissa Myozen Blacker
Article
Hōshōron no bonnōshōkisetsu
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.
Sasaki, Shizuka. "Hōshōron no bonnōshōkisetsu" (The Explanation of the Origination of kleśa in the Ratnagotravibhāga). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 40, no. 1 (1991): 128–34.;Hōshōron no bonnōshōkisetsu;Ratnagotravibhāga Mahāyānottaratantraśāstra;Terminology;Textual study;kleśa;Shizuka Sasaki
Book
The Buddhist Unconscious
This is the story of fifth century CE India, when the Yogacarin Buddhists tested the awareness of unawareness, and became aware of human unawareness to an extraordinary degree. They not only explicitly differentiated this dimension of mental processes from conscious cognitive processes, but also offered reasoned arguments on behalf of this dimension of mind. This is the concept of the 'Buddhist unconscious', which arose just as philosophical discourse in other circles was fiercely debating the limits of conscious awareness, and these ideas in turn had developed as a systematisation of teachings from the Buddha himself. For us in the twenty-first century, these teachings connect in fascinating ways to the Western conceptions of the 'cognitive unconscious' which have been elaborated in the work of Jung and Freud.
This important study reveals how the Buddhist unconscious illuminates and draws out aspects of current western thinking on the unconscious mind. One of the most intriguing connections is the idea that there is in fact no substantial 'self' underlying all mental activity; 'the thoughts themselves are the thinker'. William S. Waldron considers the implications of this radical notion, which, despite only recently gaining plausibility, was in fact first posited 2,500 years ago. (Source: Routledge)
This important study reveals how the Buddhist unconscious illuminates and draws out aspects of current western thinking on the unconscious mind. One of the most intriguing connections is the idea that there is in fact no substantial 'self' underlying all mental activity; 'the thoughts themselves are the thinker'. William S. Waldron considers the implications of this radical notion, which, despite only recently gaining plausibility, was in fact first posited 2,500 years ago. (Source: Routledge)
Waldron, William S. The Buddhist Unconscious: The Ālaya-Vijñāna in the Context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism. London: RoutledgeCurzon, 2003. http://abhidharma.ru/A/Raznoe/0061.pdf.
Waldron, William S. The Buddhist Unconscious: The Ālaya-Vijñāna in the Context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism. London: RoutledgeCurzon, 2003. http://abhidharma.ru/A/Raznoe/0061.pdf.;The Buddhist Unconscious;Yogācāra;ālayavijñāna;kleśa;bīja;pratītyasamutpāda;āgantukamala;Saṃdhinirmocanasūtra;Error: no local variable "MainNamePhon" has been set.;Error: no local variable "MainNameTib" has been set.;Error: no local variable "MainNameWylie" has been set.;Error: no local variable "AltNamesWylieRaw" has been set.;Error: no local variable "AltNamesTibRaw" has been set.;Error: no local variable "AltNamesOtherRaw" has been set.;The Buddhist Unconscious: The Ālaya-vijñāna in the Context of Indian Buddhist Thought
PhD Diss
Waldron, W.: The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious
Abstract
The thesis focuses on the relations between mind and karma and the continuity of life in saṃsāra based upon a concept of mind, the ālayavijñāna, as presented in the texts of Asaṅga and Vasubandhu of the Yogācāra school of Indian Buddhism, A.D. 4-5th centuries. It has been the topic of many sectarian disputes as well as the springboard for several far-reaching doctrinal developments, so it is desirable to examine it within its early Indian Buddhist context.
The first section presents the multivalent viññāṇa of the Pali Canon and related concepts. It demonstrates that the major characteristics later predicated of the ālayavijñāna were present in an unsystematized but implicit form in the viññāṇa of the early discourses.
The next section describes the systematic psychological analysis developed by the Abhidharma and its consequent problematics. It argues that the incongruity of Abhidharmic analysis with the older unsystematized doctrines led to major theoretical problems concerning the key concepts of kleśa and karma, to which the Sautrāntika school offered the concept of seeds (bija).
The third section, based primarily upon the texts translated herein, depicts the origination and gradual development of the ālayavijñāna within the Yogācāra school from a somatic "life principle", to an explicitly unconscious mind, to its final bifurcation into an unconscious afflicted mind (kliṣṭa-manas) and a passive respository of karmic seeds, the latent loci of kleśa and karma, respectively.
The last section compares the ālayavijñāna systematically with Freud's and Jung's concepts of the unconscious, concluding that their respective philosophical milieus led both traditions to conceptions of unconscious mental processes as necessary compensations for strictly intentional epistemological models.
In the appendix the major texts presenting the ālayavijñāna, Chaps. V and VIII.37 of the Saṃdhinirmocana Sūtra, part of the Viniścaya-saṃgrahaṇī of the Yogācārabhūmi, and Ch. 1 of the Mahāyāna-saṃgraha, are translated and extensively annotated in order to contextualize the minutiae of this concept of mind with its canonical precursors and its Abhidharmic contemporaries. (Source: ProQuest)
The thesis focuses on the relations between mind and karma and the continuity of life in saṃsāra based upon a concept of mind, the ālayavijñāna, as presented in the texts of Asaṅga and Vasubandhu of the Yogācāra school of Indian Buddhism, A.D. 4-5th centuries. It has been the topic of many sectarian disputes as well as the springboard for several far-reaching doctrinal developments, so it is desirable to examine it within its early Indian Buddhist context.
The first section presents the multivalent viññāṇa of the Pali Canon and related concepts. It demonstrates that the major characteristics later predicated of the ālayavijñāna were present in an unsystematized but implicit form in the viññāṇa of the early discourses.
The next section describes the systematic psychological analysis developed by the Abhidharma and its consequent problematics. It argues that the incongruity of Abhidharmic analysis with the older unsystematized doctrines led to major theoretical problems concerning the key concepts of kleśa and karma, to which the Sautrāntika school offered the concept of seeds (bija).
The third section, based primarily upon the texts translated herein, depicts the origination and gradual development of the ālayavijñāna within the Yogācāra school from a somatic "life principle", to an explicitly unconscious mind, to its final bifurcation into an unconscious afflicted mind (kliṣṭa-manas) and a passive respository of karmic seeds, the latent loci of kleśa and karma, respectively.
The last section compares the ālayavijñāna systematically with Freud's and Jung's concepts of the unconscious, concluding that their respective philosophical milieus led both traditions to conceptions of unconscious mental processes as necessary compensations for strictly intentional epistemological models.
In the appendix the major texts presenting the ālayavijñāna, Chaps. V and VIII.37 of the Saṃdhinirmocana Sūtra, part of the Viniścaya-saṃgrahaṇī of the Yogācārabhūmi, and Ch. 1 of the Mahāyāna-saṃgraha, are translated and extensively annotated in order to contextualize the minutiae of this concept of mind with its canonical precursors and its Abhidharmic contemporaries. (Source: ProQuest)
Waldron, William S. "The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious." PhD diss., University of Wisconsin-Madison, 1990.
Waldron, William S. "The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious." PhD diss., University of Wisconsin-Madison, 1990.;The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious;ālayavijñāna;Yogācāra;Saṃdhinirmocanasūtra;pratītyasamutpāda;kleśa;bīja;Error: no local variable "MainNamePhon" has been set.;Error: no local variable "MainNameTib" has been set.;Error: no local variable "MainNameWylie" has been set.;Error: no local variable "AltNamesWylieRaw" has been set.;Error: no local variable "AltNamesTibRaw" has been set.;Error: no local variable "AltNamesOtherRaw" has been set.;The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious
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