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

From Buddha-Nature

< Books

LibraryDissertationsThe Ālayavijñāna in the Context of Indian Buddhist Thought: The Yogācāra Conception of an Unconscious
 
(3 intermediate revisions by the same user not shown)
Line 7: Line 7:
 
|BookToc=*{{i|Acknowledgements|ii}}
 
|BookToc=*{{i|Acknowledgements|ii}}
 
*{{i|Preface|iii}}
 
*{{i|Preface|iii}}
−
*{{i|Introduction|1}}>br><br>
+
*{{i|Introduction|1}}<br><br>
  
 
*{{i|CHAPTER ONE: CANONICAL BUDDHIST THOUGHT|26}}
 
*{{i|CHAPTER ONE: CANONICAL BUDDHIST THOUGHT|26}}
Line 47: Line 47:
 
**{{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>
 +
 
*{{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}}
−
**{{i|The Yogācāra conception of the ''ālayavijñāna''<br>- Review of Chapters 1 and 2|253}}
+
**{{i|The Yogācāra conception of the ''ālayavijñāna''<br>&nbsp;&nbsp;&nbsp;- Review of Chapters 1 and 2|253}}
−
**{{i|The ''Saṃdhinirmocana Sūtra'', the ''Yogācārabhūmi'' and the Origins of the ''ālayavijñāna''|268}}
+
**{{i|The ''Saṃdhinirmocana Sūtra'', the ''Yogācārabhūmi'' and the Origins of the<br>&nbsp;&nbsp;&nbsp;''ālayavijñāna''|268}}
 
**{{i|The ''Saṃdhinirmocana Sūtra'''s New Model of the Mind|273}}
 
**{{i|The ''Saṃdhinirmocana Sūtra'''s New Model of the Mind|273}}
 
**{{i|The ''ālaya'' Treatise of the ''Yogācārabhūmi''|281}}
 
**{{i|The ''ālaya'' Treatise of the ''Yogācārabhūmi''|281}}
Line 71: Line 72:
 
**{{i|Supramundane Purification|358}}
 
**{{i|Supramundane Purification|358}}
 
**{{i|The ''ālayavijñāna'', Language and Society|368}}
 
**{{i|The ''ālayavijñāna'', Language and Society|368}}
−
**{{i|Notes to Chapter Three|377}}
+
**{{i|Notes to Chapter Three|377}}<br><br>
  
 
*{{i|CHAPTER FOUR: A COMPARISON OF THE ''ĀLAYAVIJÑĀNA'' WITH<br>FREUD'S AND JUNG'S THEORIES OF THE UNCONSCIOUS|400}}
 
*{{i|CHAPTER FOUR: A COMPARISON OF THE ''ĀLAYAVIJÑĀNA'' WITH<br>FREUD'S AND JUNG'S THEORIES OF THE UNCONSCIOUS|400}}
Line 96: Line 97:
 
***{{i|Notes|516}}
 
***{{i|Notes|516}}
 
***{{i|Tibetan Text|520}}
 
***{{i|Tibetan Text|520}}
−
**{{i|Translation of the Proof Portion of the ''Yogācārabhūmi-Viniścaya-saṃgrahaṇī''|526}}
+
**{{i|Translation of the Proof Portion of the ''Yogācārabhūmi-Viniścaya-<br>saṃgrahaṇī''|526}}
 
***{{i|Notes|537}}
 
***{{i|Notes|537}}
 
**{{i|Translation of the ''Pravṛtti''/''Nivṛtti'' Portions of the ''Yogācārabhūmi-Viniścaya-saṃgrahaṇī''|539}}
 
**{{i|Translation of the ''Pravṛtti''/''Nivṛtti'' Portions of the ''Yogācārabhūmi-Viniścaya-saṃgrahaṇī''|539}}
Line 106: Line 107:
 
*{{i|BIBLIOGRAPHY|721}}
 
*{{i|BIBLIOGRAPHY|721}}
 
|AddRelatedTab=No
 
|AddRelatedTab=No
 +
|StopPersonRedirects=No
 
}}
 
}}

Latest revision as of 10:44, 10 August 2020

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

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.

Retrieved from "https://buddhanature.tsadra.org/index.php?title=Books/The_Ālayavijñāna_in_the_Context_of_Indian_Buddhist_Thought:_The_Yogācāra_Conception_of_an_Unconscious&oldid=48154"