Asaṅga ( Sanskrit: असङ ् ग ; Tibetan: ཐ ོ གས ་ མ ེ ད །; Wylie: Thogs med ; ; Romaji: Mujaku ) was a major exponent of the Yogācāra tradition in India, also called Vijñānavāda.

* Sanskrit: Yogācāra ( य ो ग ा च ा र ), Vijñānavāda ( व ि ज ् ञ ा नव ा द ), Vijñapti-mātra, Vijñapti-mātratā, or Cittamātra

It was also expounded by Xuanzang, who after a suite of debates with exponents of the Mādhyamaka School, composed in Sanskrit the no longer extant three-thousand verse treatise The Non-difference of Mādhyamaka and Yogācāra.

This process is referred to in the Yogācāra tradition as " turning about in the basis " ( Sanskrit: āśraya-parāvṛtti ), the basis being the storehouse consciousness.

The tulpa phenomenon is assumed by the consciousness-only doctrine first propounded within the Yogācāra school and is part of the Mahayoga discipline of the generation Stage ( Wylie: kye rim ; Sanskrit: utpattikrama ), Anuyoga discipline of the completion stage ( Wylie: dzog rim ; Sanskrit: saṃpannakrama ) and the Dzogchen perfection of effortless " unification of the generation and completion stages " ( Wylie: bskyed rdzogs zung < nowiki >'</ nowiki > jug ).

The Five Wisdom Buddhas are a later development, based on the Yogācāra elaboration of concepts concerning the jñāna of the Buddhas, of the Trikaya ( In Sanskrit, Tri is " three ", kaya is " body ") theory, which posits three " bodies " of the Buddha.

Yogācāra was transmitted to Tibet by Śāntarakṣita and later by Atiśa ; it was thereafter integral to Tibetan Buddhism although the prevailing Geluk-dominated view held that it was less definitive than Mādhyamaka.

唯識 ; Weishi ; " consciousness-only "; the East Asian form of Yogācāra ), Jeongto ( Pure Land ), and the indigenous Korean Beopseong (" dharma-nature school ").

As the name of the school suggests, meditation practice is central to the Yogācāra tradition.

The Yogācāra Buddhists, Jains, Advaita Vedantins and Nyāya philosophers considered the Cārvākas as one of their opponents and tried to refute their views.

The Yogācāra, along with the Mādhyamaka, is one of the two principal philosophical schools of Nepalese and Indian Mahāyāna Buddhism.

Dan Lusthaus concludes that one of the agendas of the Yogācāra school was to reorient the complexity of later refinements in Buddhist philosophy to accord with early Buddhist doctrine.

4th c .) was an Indian Buddhist monk, and along with his half-brother Asanga, one of the main founders of the Indian Yogācāra school.

Vasubandhu, one of the Indian monastic scholars primarily responsible for articulating the doctrines of the Yogācāra school, was sympathetic to the Sautrāntika on many doctrinal issues, and wrote critiques of the Vaibhashika tradition from a Sautrāntika perspective.

270-350 CE ) is a name whose use was pioneered by Buddhist scholars Erich Frauwallner, Giuseppe Tucci, and Hakuju Ui to distinguish one of the three founders of the Yogācāra school of Buddhist philosophy, along with Asaṅga and Vasubandhu.

Later Yogācāra exponents synthesized the two views, particularly Śāntarakṣita, whose view was later called " Yogācāra-Svatantrika-Mādhyamaka " by the Tibetan tradition.

The consciousness-only approach of the Yogācāra school of Mahayana Buddhism is not true metaphysical idealism as Yogācāra thinkers did not focus on consciousness to assert it as ultimately real, it is only conventionally real since it arises from moment to moment due to fluctuating causes and conditions and is significant because it is the cause of karma and hence suffering.

This is also the orthodox Yogācāra position.

Yogācāra discourse explains how our human experience is constructed by mind.

Yogācāra is also transliterated ( using standard English alphabet ) as " yogachara ".

The orientation of the Yogācāra school is largely consistent with the thinking of the Pāli Nikāyas.

To summarize the main difference in a way so brief as to risk the accusation of inaccuracy, while the Mādhyamaka held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogācāra asserted that the mind ( or in the more sophisticated variations, primordial wisdom ) and only the mind is ultimately real.

Yogācāra terminology ( but not view ) is used by the Nyingmapa and its zenith, Dzogchen.

Authorship of critical Yogācāra texts is also ascribed to Asaṅga personally ( in contrast to the Five Treatises of Maitreya ).

Sometimes also ascribed to him is the Yogācārabhūmi Śāstra, a massive encyclopedic work considered the definitive statement of Yogācāra, but most scholars believe it was compiled a century later, in the 5th century, while its components reflect various stages in the development of Yogācāra thought.

One of the main features of Yogācāra philosophy is the concept of vijñapti-mātra.

The term citta-mātra was used in Tibet and East Asia interchangeably with " Yogācāra ", although modern scholars believe it is inaccurate to conflate the two terms.

In the Yogācāra formulation, all experience without exception is said to result from the ripening of karma .< ref > An Introduction to Buddhist ethics: Foundations, Values, and Issues by Brian Peter Harvey.

The conditioning of the mind resulting from karma is called saṃskāra .< ref > Buddhist Phenomenology: A philosophical Investigation of Yogācāra Buddhism and the Ch ' eng Wei-shih lun by Dan Lusthaus.

The doctrine of śūnyatā is central to Yogācāra, as to any Mahāyāna school.

* Chinese: Wéishí Zōng ( 唯識宗 " Consciousness-Only School "), Wéishí Yújiāxíng Pài ( 唯識瑜伽行派 " Consciousness-Only Yogācāra School "), Fǎxiàng Zōng ( 法相宗, " Dharmalakṣaṇa School "), Cí ' ēn Zōng ( 慈恩宗 " Ci ' en School ")

* Japanese: Yuishiki ( 唯識 " Consciousness-Only "), Yugagyō ( 瑜伽行 " Yogācāra School ")

* Korean: Yusig Jong ( 유식종 " Consciousness-Only School "), Yugahaeng Pa ( 유가행파 " Yogācāra School "), Yusig-Yugahaeng Pa ( 유식유가행파 " Consciousness-Only Yogācāra School ")

* Vietnamese: Duy Thức Tông (" Consciousness-Only School "), Du-già Hành Tông (" Yogācāra School ")

This school may also be called Wéishí Yújiāxíng Pài ( " Consciousness Only Yogācāra School ") or Yǒu Zōng ( " School of Existence ").

in the Laṅkāvatāra Sūtra ) with doctrines of Citta-mātra (" just-the-mind ") or Yogācāra.

Xuanzang considered the Mahāsāṃghika doctrine of a mūlavijñāna (" root consciousness ") to be essentially the same as the Yogācāra doctrine of the ālāyavijñāna (" store consciousness ").

Other important commentaries on various Yogācāra texts were written by Sthiramati ( 6th century ) and Dharmapāla ( 7th century ), and an influential Yogācāra-Mādhyamaka synthesis was formulated by Śāntarakṣita ( 8th century ).

In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its " mind-only " idealism to a greater extent on phenomenological analyses of personal experience.

The school heavily utilized the principles found in the Laṅkāvatāra Sūtra, a sūtra utilizing the teachings of Yogācāra and those of Tathāgatagarbha, and which teaches the One Vehicle ( Skt.

Xuanzang's translations were especially important for the transmission of Indian texts related to the Yogācāra school.

The teachings of Yogācāra became the Chinese Wei Shi school of Buddhism.

These sutras primarily teach the doctrine of Representation Only ( vijñapti-mātra ), associated with the Yogācāra school.

" Discourse on the Stages of Yogic Practice " is the encyclopaedic and definitive text of the Yogācāra school of Buddhism.

The earliest thinkers identifiable as subjective idealists were certain members of the Yogācāra school of Indian Buddhism, who reduced the world of experience to a stream of subjective perceptions.

) ( 1871 – 1943 ) promoted Buddhist learning in China, and the general trend was for an increase in studies of Buddhist traditions such as Yogācāra, Mādhyamaka, and the Huayan school.

The Ijangui, or Doctrine of the Two Hindrances, is an in-depth treatise concerning the various theories developed on the doctrine of the two hindrances of the Yogācāra school of Buddhism, by the Korean scholar-monk Wonhyo.

( The Mahāyāna Compendium, Traditional Chinese 攝大乘論 ) is a key work of the Yogācāra school of Buddhist philosophy, attributed to Asanga.

By the end of the eighth century it was ecliped by the logico-epistemic tradition Yogācāra and by a hybrid school that combined basic Yogācāra doctrines with Tathāgatagarbha thought.