School of life philosophical meditation pdf

Buddhist philosophy school of life philosophical meditation pdf psychology emphasizing phenomenology and ontology through the interior lens of meditative and yogic practices. It was associated with Indian Mahayana Buddhism in about the fourth century, but also included non-Mahayana practitioners of the Dārṣṭāntika school.

Yogācāra discourse explains how our human experience is constructed by the mind. This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed.

The Yogācāra, along with the Madhyamaka, is one of the two principal philosophical schools of Indian Mahāyāna Buddhism. The earliest text of this tradition is the Saṃdhinirmocana Sūtra which might be as early as the first or second century CE.

Sthavira nikāya’s abhidharma theory of an unconscious Bhavanga. The Saṃdhinirmocana Sūtra, as the doctrinal trailblazer of the Yogācāra, inaugurated the paradigm of the Three Turnings of the Wheel of Dharma, with its own tenets in the “third turning”.

The Yogācāra texts are generally considered part of the third turning along with the relevant sutra. Some traditions categorize this teaching as within the “fourth turning” of the wheel of Dharma. Moreover, Yogācāra discourse surveys and synthesizes all three turnings and considers itself as the final definitive explanation of Buddhism.

The orientation of the Yogācāra school is largely consistent with the thinking of the Pāli nikāyas. It frequently treats later developments in a way that realigns them with earlier versions of Buddhist doctrines.

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. Yogācāra, which had its genesis in the Saṃdhinirmocana Sūtra, was largely formulated by the brahmin-born half-brothers Asaṅga and Vasubandhu. Asaṅga spent many years in intense meditation, during which time tradition says that he often visited the Tuṣita Heaven to receive teachings from Maitreya. Heavens such as Tuṣita are said to be accessible through meditation and accounts of this are given in the writings of the Indian Buddhist monk Paramārtha, who lived during the 6th century.

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