Yogācāra Teaching on the Store Consciousness and the Concept of Causality in Indian Philosophy

Causal determinism is admitted in all the schools of Indian philosophy, both Brāhmaṇical and heterodox. But their interpretation of the nature of causality differ. In monistic Vedānta (Advaita Vedānta) causality is understood as real only on the level of relative truth (vyāvahārika-satya) while the true reality, Brahman, is free from duality and therefore has no difference between the cause and result. In Sāṃkhya everything is connected by causal relations with the exception of true Ego (puruṣa) free from causality. In Mahāyāna Buddhism there are two schools, Madhyamaka and Yogācāra. The first one treats causality as just a mental construction that does not refer to the true reality (tathatā). According to Yogācāra philosophy store consciousness (ālaya-vijñāna) is not the cause of saṃsāra but rather the condition of both saṃsāric bondage and liberation. Like Brahman in Advaita, store consciousness is beyond the sphere of causality.

Keywords

store consciousness, Advaita Vedānta, Sāṃkhya, Mahāyāna, Buddhist philosophy, causality

Received

18.12.2018

Publication date

19.12.2018

Cite Download pdf To download PDF you should sign in

GOST	Burmistrov S. Yogācāra Teaching on the Store Consciousness and the Concept of Causality in Indian Philosophy // Voprosy filosofii – 2018. – Issue 11 C. 190-201 [Electronic resource]. URL: http://ras.jes.su/vphil/s207987840001131-3-1-en (circulation date: 05.11.2024). DOI: 10.31857/S004287440001904-9
MLA	Burmistrov, Sergey L "Yogācāra Teaching on the Store Consciousness and the Concept of Causality in Indian Philosophy." Voprosy filosofii 11 (2018):190-201. DOI: 10.31857/S004287440001904-9
APA	Burmistrov S. (2018). Yogācāra Teaching on the Store Consciousness and the Concept of Causality in Indian Philosophy. Voprosy filosofii (11), pp.190-201 DOI: 10.31857/S004287440001904-9

Размещенный ниже текст является ознакомительной версией и может не соответствовать печатной

Readers community rating: votes 0

1. Kant, Immanuel, Kritik der reinen Vernunft, Russian Translation.

2. Hume, David, A Treatise of Human Nature, Russian Translation.

3. Asanga (1950) Abhidharma-samuccaya, Ed. by P. Pradhan, Visva-Bharati, Santiniketan.

4. Asanga (2003) The Summary of the Great Vehicle, Trans. by J. P. Keenan, Numata Center for Buddhist Translation and Research, Berkeley.

5. Asanga, Maitreya (2001) Distinguishing Dharma and Dharmatā, with a Commentary by Thrangu Rinpoche Geshe Lharampa, Trans. by J. Levinson, Sri Satguru Publications, Delhi.

6. Asanga, Sthiramati (2003) Abhidharmasamuccaya and Abhidharmasamuccayabhāṣya, Ed. by Osamu Hayashima, Vol. I, Private Issue, Shiga, http://www.shiga-med.ac.jp/public/yugagyo/AS/AS_ETEXT_V1_ALL.pdf

7. Gauḍapāda (1953) Gauḍapāda-kārikā, Ed. and trans. by R. D. Karmarkar, Bhandarkar Oriental Research Institute, Poona.

8. Nāgārjuna (1960) Madhyamakaśastra of Nāgārjuna with the Commentary Prasannapadā by Candrakīrti, Ed. by P. L. Vaidya, The Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, Darbhanga.

9. Śaṅkara (1910) The Works of Śrī Śaṅkarāchārya, in 20 vols, Sri Vani Vilas Press, Srirangam.

10. Vaidya, Paraśurāma L., ed. (1967) Daśabhūmikasūtram, The Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, Darbhanga.

11. Anacker, Stefan (1970) Vasubandhu: Three Aspects. A Study of a Buddhist Philosopher, PhD thesis, University of Wisconsin, Madison.

12. Bayer, Achim (2010) The Theory of Karman in the Abhidharmasamuccaya, The International Institute for Buddhist Studies, Tokyo.

13. Bunge, Mario (1959). Causality; the Place of the Causal Principle in Modern Science, Harvard University Press, Cambridge, Mass. (Russian Translation 2010).

14. Kostyuchenko, Vladislav S. (1983) Classical Vedānta and Neo-Vedāntism, Mysl, Moscow (in Russian).

15. Lama Anāgarika Govinda (1937) The Psychological Attitude of Early Buddhist Philosophy, Allahabad (Russian Translation 1993).

16. Lyssenko, Victoria G. (1986) The “Philosophy of Nature” in India: Vaiśeṣika Atomism, Nauka, GRVL, Moscow (in Russian).

17. Lyssenko, Victoria G. (2005) “Praśastapāda’s Vaiśeṣika as a system”, Praśastapāda, Compendium of the Characteristics of Categories (Padārtha-dharma-saṃgraha) with Śrīdhāra’s Commentary “Blooming Tree of Method” (Nyāya-kandalī), trans. from Sanskrit, foreword, introd. and comm. by V. G. Lyssenko, Vostochnaya literatura, Moscow, pp. 406–485 (in Russian).

18. Ostrovskaya, Elena P., Rudoy, Valery I. (2006) “Black Evil of Affects: Buddhist Notions on the Causes of Suffering”, Vasubandhu, Encyclopedia of Buddhist Canonical Philosophy (Abhidharmakośa), Trans. from Sanskrit, comm. and study by E. P. Ostrovskaya and V. I. Rudoy, SPbGU, Saint Petersburg, pp. 11–50 (in Russian).

19. Rozenberg, Otton O. (1991) “Problems of Buddhist philosophy’, Rozenberg O.O., Studies in Buddhism, Nauka, GRVL, Moscow, pp. 43–210 (in Russian).

20. Schmithausen, Lambert (1987) Ālayavijñāna: On the Origin and the Early Development of a Central Conception of Yogācāra Philosophy, The International Institute of Buddhist Studies, Tokyo.

21. Sharma, Chandradhar (1960) A Critical Survey of Indian Philosophy, Rider & Co, London.

22. Shokhin, Vladimir K. (1995) The Moonlight of Sāṃkhya, Ed. and trans. by V. K. Shokhin, Ladomir, Moscow (in Russian).

23. Shokhin, Vladimir K. (2004) Schools of Indian Philosophy: Formation Period (4th century BC – 2nd century AD), Vostochnaya Literatura, Moscow (in Russian).

24. Torchinov, Evgeny A. (2000) Introduction into Buddhist Studies: A Course of Lectures, Saint Petersburg Philosophical Society, Saint Petersburg (in Russian).