alaya-vijnana 아뢰야식
Buddhist concept
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alaya-vijnana, (Sanskrit: “storehouse consciousness”) key concept of the Vijnanavada (“Consciousness-affirming”) or Yogachara school of Mahayana Buddhism.
Since that school maintains that no external reality exists, while retaining the position that knowledge, and therefore a knowable, exists, it assumes that knowledge itself is the object of consciousness.
It therefore postulates a higher storage consciousness, the final basis of the apparent individual. The universe consists in an infinite number of possible ideas that lie inactive in storage.
That latent consciousness projects an interrupted sequence of thoughts, while it itself is in restless flux until the karma, or accumulated consequences of past deeds, is destroyed.
That storage consciousness contains all the impressions of previous experiences (vasanas, “perfumings”), which form the seeds (bija) of future karmic action, an illusive force that creates categories that are in fact only fictions.
That illusive force (maya) determines the world of difference and belongs to human nature, producing the erroneous notions of an I and a non-I.
That duality is conquered only by enlightenment (bodhi), which transforms a person into a buddha.
This article was most recently revised and updated by Matt Stefon.
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Yogachara
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Alternate titles: Vijnanavada, Vijnaptamentrates, Vijnaptimatra
By The Editors of Encyclopaedia Britannica • Edit History
Key People: Asaṅga ParamārthaRelated Topics: Mahayana alaya-vijnana Fa-hsiang vijnanamatra Hossō
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Yogachara, (Sanskrit: “Practice of Yoga [Union]”) also called Vijnanavada (“Doctrine of Consciousness”) or Vijnaptimatra (“Consciousness Only”), an influential idealistic school of Mahayana Buddhism. Yogachara attacked both the complete realism of Theravada Buddhism and the provisional practical realism of the Madhyamika school of Mahayana Buddhism. The name of the school is derived from the title of an important 4th- or 5th-century text of the school, the Yogacharabhumi-shastra (“The Science of the Stages of Yoga Practice”).
Another name for the school, Vijnanavada, is more descriptive of its philosophical position, which is that the reality a human being perceives does not exist, any more than do the images called up by a monk in meditation. Only the consciousness that one has of the momentary interconnected events (dharmas) that make up the cosmic flux can be said to exist. Consciousness, however, also clearly discerns in these so-called unreal events consistent patterns of continuity and regularity; in order to explain this order in which only chaos really could prevail, the school developed the tenet of the alaya-vijnana, or “storehouse consciousness.” Sense perceptions are ordered as coherent and regular by a store of consciousness, of which one is consciously unaware. Sense impressions produce certain configurations (samskaras) in this unconscious that “perfume” later impressions so that they appear consistent and regular. Each being possesses this storage consciousness, which thus becomes a kind of collective consciousness that orders human perceptions of the world, though this world does not exist. This doctrine was cheerfully attacked by the adherents of the Madhyamika (“Middle Way”) school of Mahayana Buddhism, who pointed out the obvious logical difficulties of such a tenet.
Apart from human consciousness, another principle was accepted as real, the so-called suchness (tathata), which was the equivalent of the void (shunya) of the Madhyamika school (see also shunyata).
The school emerged in India about the 2nd century CE but had its period of greatest productivity in the 4th century, during the time of Asanga and Vasubandhu. Following them, the school divided into two branches, the Agamanusarino Vijnanavadinah (“Vijnanavada School of the Scriptural Tradition”) and the Nyayanusarino Vijnanavadinah (“Vijnanavada School of the Logical Tradition”), the latter subschool postulating the views of the logician Dignaga (c. 480–540 CE) and his successor, Dharmakirti (c. 600–660 CE).
The teachings of the Yogachara school were introduced into China by the 7th-century monk-traveler Xuanzang and formed the basis of the Faxiang school founded by Xuanzang’s pupil Kueiji. Because of its idealistic content it is also called Weishi (“Consciousness Only”).
Transmitted to Japan, as Hossō, sometime after 654, the Yogachara school split into two branches, the Northern and the Southern. During the 8th century it enjoyed a period of political influence and produced such celebrated priests as Gembō and Dōkyō. In modern times the school retained the important temples of Horyū, Yakushi, and Kōfuku, all located in or near Nara and all treasure-houses of Japanese religious art.This article was most recently revised and updated by Matt Stefon.
Introduction
Fast FactsFacts & Related Content
MoreMore Articles On This Topic
Contributors
Article History
HomePhilosophy & ReligionPhilosophical Issues
Yogachara
Buddhist school
Print Cite Share Feedback
Alternate titles: Vijnanavada, Vijnaptamentrates, Vijnaptimatra
By The Editors of Encyclopaedia Britannica • Edit History
Key People: Asaṅga ParamārthaRelated Topics: Mahayana alaya-vijnana Fa-hsiang vijnanamatra Hossō
See all related content →
Yogachara, (Sanskrit: “Practice of Yoga [Union]”) also called Vijnanavada (“Doctrine of Consciousness”) or Vijnaptimatra (“Consciousness Only”), an influential idealistic school of Mahayana Buddhism. Yogachara attacked both the complete realism of Theravada Buddhism and the provisional practical realism of the Madhyamika school of Mahayana Buddhism. The name of the school is derived from the title of an important 4th- or 5th-century text of the school, the Yogacharabhumi-shastra (“The Science of the Stages of Yoga Practice”).
Another name for the school, Vijnanavada, is more descriptive of its philosophical position, which is that the reality a human being perceives does not exist, any more than do the images called up by a monk in meditation. Only the consciousness that one has of the momentary interconnected events (dharmas) that make up the cosmic flux can be said to exist. Consciousness, however, also clearly discerns in these so-called unreal events consistent patterns of continuity and regularity; in order to explain this order in which only chaos really could prevail, the school developed the tenet of the alaya-vijnana, or “storehouse consciousness.” Sense perceptions are ordered as coherent and regular by a store of consciousness, of which one is consciously unaware. Sense impressions produce certain configurations (samskaras) in this unconscious that “perfume” later impressions so that they appear consistent and regular. Each being possesses this storage consciousness, which thus becomes a kind of collective consciousness that orders human perceptions of the world, though this world does not exist. This doctrine was cheerfully attacked by the adherents of the Madhyamika (“Middle Way”) school of Mahayana Buddhism, who pointed out the obvious logical difficulties of such a tenet.
Apart from human consciousness, another principle was accepted as real, the so-called suchness (tathata), which was the equivalent of the void (shunya) of the Madhyamika school (see also shunyata).
The school emerged in India about the 2nd century CE but had its period of greatest productivity in the 4th century, during the time of Asanga and Vasubandhu. Following them, the school divided into two branches, the Agamanusarino Vijnanavadinah (“Vijnanavada School of the Scriptural Tradition”) and the Nyayanusarino Vijnanavadinah (“Vijnanavada School of the Logical Tradition”), the latter subschool postulating the views of the logician Dignaga (c. 480–540 CE) and his successor, Dharmakirti (c. 600–660 CE).
The teachings of the Yogachara school were introduced into China by the 7th-century monk-traveler Xuanzang and formed the basis of the Faxiang school founded by Xuanzang’s pupil Kueiji. Because of its idealistic content it is also called Weishi (“Consciousness Only”).
Transmitted to Japan, as Hossō, sometime after 654, the Yogachara school split into two branches, the Northern and the Southern. During the 8th century it enjoyed a period of political influence and produced such celebrated priests as Gembō and Dōkyō. In modern times the school retained the important temples of Horyū, Yakushi, and Kōfuku, all located in or near Nara and all treasure-houses of Japanese religious art.This article was most recently revised and updated by Matt Stefon.
