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ContentsSources

• • Prefacexi
  • Acknowledgmentsxv
    
    

• • Thematic introduction: a Buddhist critique of
    the construction of self and world1
    
    

• PART I
  The background and context of the ālaya-vijñāna7
  
  
• 1 The early Buddhist background9
• The three marks of existence9
• The formula of dependent arising11
  • Causation and continuity without a self16
• Viññāṇa in the formula of dependent arising19
  • Viññāṇa as consciousness21
  • Viññāṇa as cognitive awareness28
• The underlying tendencies (anusaya)33
  • The underlying tendency "I am" and conceptual proliferation (papañca)36
  • The debate over latent versus manifest39
• Reciprocal causality between the two aspects of viññāṇa41
  
  

• 2 The Abhidharma context46
• The Abhidharma project and its problematic46
  • Background of the Abhidharma47
• The aim and methods of Abhidharma: dharma as irreducible unit of experience50
• The basic problematic: two levels of discourse, two dimensions of mind55
• Analysis of mind and its mental factors57
  • The initial formulation of the problematic in its synchronic dimension: the accumulation of karmic potential, the presence of the underlying tendencies,
    and their gradual purification in the Kathāvatthu59
  • The problematic in its diachronic dimension: immediate succession versus the continuity of karmic potential62
• The persistence of traditional continuities: karma and kleśa in the Abhidharma-kośa67
• Abhidharmic responses to the problematic70
  • The Sarvāstivādin theory of possession (prāpti)72
  • The Sautrāntika theory of seeds (bīja) in the mental stream (santāna)73
• Questions raised by consciousness, seeds, and the mental stream76
• The Theravadin theory of life-constituent mind (bhavaṅga-citta)81
• Conclusion85
  
  

• PART II
  The ālaya-vijñāna in the Yogācāra tradition89
  
  
• 3 The ālaya-vijñana in the early tradition91
• The origins of the ālaya-vijñāna91
• The new model of mind in the Saṃdhinirmocana Sūtra94
  • The ālaya-vijñāna as mental stream99
• The Ālaya Treatise of the Yogācārabhūmi101
  • The Proof Portion102
• The Alaya Treatise, Pravṛtti Portion: analyzing the ālaya-vijñāna in Abhidharmic
  terms107
  • The ālaya-vijñāna's subliminal objective supports and cognitive processes109
  • The ālaya-vijñāna's mutual and simultaneous relationship with manifest
    cognitive awareness (pravṛtti-vijñāna)112
  • The ālaya-vijñāna's simultaneous arising with (afflictive) mentation117
• The Ālaya Treatise, Nivṛtti Portion: equating the ālaya-vijñāna with saṃsāric
  continuity123
• Conclusion127
  
  

• 4 The ālaya-vijñāna in the Mahāyāna-saṃgraha
  
• 1. bringing it all back home128
• Appropriating the traditional Buddhist framework129
  • Synonyms of the ālaya-vijñāna in the disciple’s vehicle130
  • The two vijñanas and the two dependent arisings131
  • Seeding the ālaya-vijñāna: the karmic process as simultaneous intrapsychic causality135
• Resolving the Abhidharmic Problematic139
  • Karma, rebirth, and the ālaya-vijñāna140
  • The continuity of the afflictions (kleśa)142
  • The path of purification: mundane and supramundane150
• Beyond Abhidharma: adventitious defilements, pure seeds, and luminous minds153
  
  

• 5 The ālaya-vijñāna in the Mahāyāna-saṃgraha
  
• 2. looking beyond158
• The predispositions of speech, self-view, and the life-constituents159
• Common experience, common embodiment: language, the ālaya-vijñana, and "the arising
  of the world"160
  
  

• PART III
  Appendices171
  
  
• Appendix I The series of dependent arising: affliction, action, and their
  results173
• Appendix II Index of related controversies175
• Appendix III Translation: the Pravṛtti and Nivṛtti Portions of the
  Viniścayasaṃgrahaṇī of the Yogācārabhūmi178
  
  
  • Notes190
  • Bibliography of works cited247
  • Index of texts quoted255
  • Index259

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kun gzhi - Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes). Skt. आलय Tib. ཀུན་གཞི་

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abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The Abhidharma teachings present a metaknowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt. अभिधर्म Tib. ཆོས་མངོན་པ། Ch. 阿毗达磨

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kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that, when aroused, negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

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kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that, when aroused, negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

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bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of the Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

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śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞

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kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that, when aroused, negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

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kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that, when aroused, negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

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āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वरता Tib. འོད་གསལ་ Ch. 光明

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वरता Tib. འོད་གསལ་ Ch. 光明

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वरता Tib. འོད་གསལ་ Ch. 光明

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वरता Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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