The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious

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|BookToc=*{{i|Acknowledgements|ii}}
 
|BookToc=*{{i|Acknowledgements|ii}}
 
*{{i|Preface|iii}}
 
*{{i|Preface|iii}}
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*{{i|Introduction|1}}>br><br>
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*{{i|Introduction|1}}<br><br>
  
 
*{{i|CHAPTER ONE: CANONICAL BUDDHIST THOUGHT|26}}
 
*{{i|CHAPTER ONE: CANONICAL BUDDHIST THOUGHT|26}}
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**{{i|The Problematics Generated by the Concept of Seeds|210}}
 
**{{i|The Problematics Generated by the Concept of Seeds|210}}
 
**{{i|Notes to Chapter Two|229}}<br><br>
 
**{{i|Notes to Chapter Two|229}}<br><br>
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*{{i|CHAPTER THREE: THE ''ĀLAYAVIJÑĀNA'' IN THE YOGĀCĀRA|248}}
 
*{{i|CHAPTER THREE: THE ''ĀLAYAVIJÑĀNA'' IN THE YOGĀCĀRA|248}}
 
**{{i|Introduction to the Yogācāra Chapter|249}}
 
**{{i|Introduction to the Yogācāra Chapter|249}}
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**{{i|The Yogācāra conception of the ''ālayavijñāna''<br>- Review of Chapters 1 and 2|253}}
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**{{i|The Yogācāra conception of the ''ālayavijñāna''<br>&nbsp;&nbsp;&nbsp;- Review of Chapters 1 and 2|253}}
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The Saodhinirnocana SUt ra, t he YogScSrabhUml
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**{{i|The ''Saṃdhinirmocana Sūtra'', the ''Yogācārabhūmi'' and the Origins of the<br>&nbsp;&nbsp;&nbsp;''ālayavijñāna''|268}}
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and the O r i g i n s of t he SlayaviJflSna 268
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**{{i|The ''Saṃdhinirmocana Sūtra'''s New Model of the Mind|273}}
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The Sagidh in irmocana S U t r a ' s New Model
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**{{i|The ''ālaya'' Treatise of the ''Yogācārabhūmi''|281}}
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of t he Mind 273
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**{{i|The Proof Portion of the ''ālaya'' Treatise|281}}
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The Sl aya T r e a t i s e of t he YogScSrabhUnt I 281
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**{{i|The Introduction of the Afflicted Mind (''kliṣṭa-manas'')|291}}
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The P r o o f P o r t i o n of t he Sl aya T r e a t i s e 281
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**{{i|The ''ālayavijñāna'' in the ''Pravṛtti''/''Nivṛtti'' Portions|297}}
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The I n t r o d u c t i o n of the A f f l i c t e d Mind
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**{{i|The ''Pravṛtti'' Portion|300}}
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( k l i s ta- manas) 291
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**{{i|The ''Nivṛtti'' Portion|307}}
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The S l ay a v i JflSna In t he P r a v r t t i / N i v r t t i
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**{{i|The ''ālayavijñāna'' in the ''Mahāyāna-saṃgraha''|312}}
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P o r t i o n s 297
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**{{i|Idealism and Yogācāra|312}}
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The P r a v r t t i P o r t i o n 300
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**{{i|The ''Mahāyāna-saṃgraha''|319}}
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The N i v r t t i P o r t i o n 307
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**{{i|The Synonyms of the ''ālayavijñāna'' in the ''Mahāyāna-saṃgraha''|319}}
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The S l a y a v i JflSna in t h e ManSySna-saograha 312
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**{{i|The Afflicted Mind in the ''Mahāyāna-saṃgraha''|324}}
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I d e a l i s m and YogScSra 312
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**{{i|The Characteristics of the ''ālayavijñāna'' in the ''Mahāyāna-saṃgraha''|332}}
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The MahsySna-sajpgraha 319
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**{{i|Infusing and Seeding the ''ālayavijñāna''|335}}
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The Synonyms of t he S l a y a v i JflSna in t he
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**{{i|The Demonstration of the ''ālayavijñāna'' in the ''Mahāyāna-saṃgraha''|342}}
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MahSySna-sagtgraha 319
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**{{i|Logical Arguments for the ''ālayavijñāna''|343}}
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The A f f l i c t e d Mind in t he MahSySna-sa&graha 324
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**{{i|Canonical Interludes|348}}
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The C h a r a c t e r i s t i c s of t he S l a y a v J JflSna
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**{{i|Rebirth and the ''ālayavijñāna'' in Yogācāra|354}}
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in t he HahSySna-sawgraha 332
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**{{i|Supramundane Purification|358}}
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I n f u s i n g and Seedi ng t he S l a y a v I JftSna 335
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**{{i|The ''ālayavijñāna'', Language and Society|368}}
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The D e m o n s t r a t i o n of t he S l a y a v I JflSna
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**{{i|Notes to Chapter Three|377}}<br><br>
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in t he MabSySna-saograha 342
 
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L o g i c a l Arguments f o r t he S l a y a v i jfiSna 343
 
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Ca n o n i c a l I n t e r l u d e s 348
 
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R e b i r t h and t he S l a y a v i JflSna in Yog5c5ra 354
 
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Supramundane P u r i f i c a t i o n 358
 
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The S l a y a v i JflSna, Language and S o c i e t y 368
 
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Notes t o C h a p t e r Three 377
 
  
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CHAPTER FOUk: a CuMpAkISON OF THE ALAYAVIJNANA WITH
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*{{i|CHAPTER FOUR: A COMPARISON OF THE ''ĀLAYAVIJÑĀNA'' WITH<br>FREUD'S AND JUNG'S THEORIES OF THE UNCONSCIOUS|400}}
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FREUD'S AND JUNG'S THEORIES OF THE UNCONSCIOUS 400
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**{{i|Common Problematics Between the ''ālayavijñāna'' and the Unconscious|404}}
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Common P r o b l m a t i c s Between t he S l a y a v i jTiSna
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**{{i|Common Characteristics|408}}
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and t he Unconsci ous 404
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**{{i|Latency|408}}
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Common C h a r a c t e r i s t i c s 408
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**{{i|Latent Causal Efficacy|415}}
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La t e nc y 408
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**{{i|Simultaneity and Reciprocal Conditionality|420}}
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L a t e n t Causal E f f i c a c y 415
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**{{i|Cognitive Processes|427}}
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S i m u l t a n e i t y and R e c i p r o c a l C o n d i t i o n a l i t y 420
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**{{i|Matrix of All Conscious Acts|430}}
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C o g n i t i v e P r o c e s s e s 427
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**{{i|Conclusion to Common Characteristics|433}}
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Ma t r i x of All Cons ci ous Acts 430
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**{{i|Divergences|437}}
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Co n c l u s i o n to Common C h a r a c t e r i s t i c s 433
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**{{i|Rebirth|438}}
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Di v e r g e n c e s 437
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**{{i|Repression|439}}
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R e b i r t h 438
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**{{i|Energetics and Hermeneutics|444}}
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R e p r e s s i o n 439
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**{{i|Instinctual Drives|459}}
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E n e r g e t i c s and Her meneut i cs 444
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**{{i|Conclusion|463}}
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I n s t i n c u a l D r i v e s 459
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**{{i|The Collective Unconscious and the ''ālayavijñāna''|468}}
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C o n c l u s i o n 463
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**{{i|Did a Common Problematic Lead to the ''ālayavijñāna'' and the<br>Unconscious?|474}}
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The C o l l e c t i v e Uncons ci ous and t he S l a y a v i jflSna 468
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**{{i|Notes to Chapter Four|482}}<br><br>
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Did a Common P r o b l e m a t i c Lead to the
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*{{i|CONCLUSION|495}}
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S l ay a v i jflSna and t he Unconscious ? 474
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*{{i|APPENDIX|503}}
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Notes t o C h a p t er Four 482
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**{{i|Translation of the ''Saṃdhinirmocana Sūtra''<br>Chapter V and VIII.37|504}}
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CONCLUSION 495
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***{{i|Notes|516}}
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APPENDIX 503
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***{{i|Tibetan Text|520}}
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T r a n s l a t i o n of t he Saipdh in irmocana SUtra
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**{{i|Translation of the Proof Portion of the ''Yogācārabhūmi-Viniścaya-<br>saṃgrahaṇī''|526}}
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Ch a p t er V and V I 1 1 . 37 504
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***{{i|Notes|537}}
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Notes 516
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**{{i|Translation of the ''Pravṛtti''/''Nivṛtti'' Portions of the ''Yogācārabhūmi-Viniścaya-saṃgrahaṇī''|539}}
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T i b e t a n Text 520
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***{{i|Notes|563}}
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T r a n s l a t i o n of t he Pr oof P o r t i o n of t he
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***{{i|Tibetan Text|571}}
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YogScSrabhUmi -Vin i Scaya-saqigrahaoT 526
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**{{i|Translation of Ch. 1 of the ''Mahāyāna-saṃgraha''|583}}
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Notes 537
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***{{i|Notes|635}}
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T r a n s l a t i o n of t he P r a v r t t i / N i v r t t i P o r t i o n s
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**{{i|Outline of the Texts|716}}
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of t he YogScSrabhUmi-Vin iicaya-sajpgrahanT 539
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*{{i|BIBLIOGRAPHY|721}}
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Notes 563
 
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T i b e t a n Text 571
 
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T r a n s l a t i o n of Ch. l of the MahSySna-samgraha 583
 
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Notes 635
 
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O u t l i n e of t he Te x t s 716
 
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BIBLIOGRAPHY 721
 
 
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Latest revision as of 10:44, 10 August 2020

The Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious
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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)

Citation 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.

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