Alaya is considered the eighth, a sort of ground or eternal matrix, a storehouse of creativity containing all karmic traces and phenomenal possibilities; ultimately. The Alaya-Vijnana System (アラヤシキシステム Araya Shiki Shisutemu) is an organic interface system that was developed during the Calamity War as a way to . After the implantation, the person has an interface on the back for physical connection to the Alaya-Vijnana system connector in the mobile weapon’s cockpit .
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A division of the mind into eight Consciousness was introduced by the Yogacara schools. Alaya is considered the eighth, a sort of ground or eternal matrixa storehouse of creativity containing all karmic traces and phenomenal possibilities; ultimately. In the Yogacara school it is described as the fundamental mind or ground Consciousness of Sentient beingswhich underlies the experience of individual Lifeand which stores the germs of all future affairs.
It aalaya the eighth Consciousness which transforms into Mirror-like Wisdom. In the Yogacara Vijnanavada School of BuddhismAlayavijnana is one of the most important doctrines developed by Asanga fourth century A. He divides the vijnanaskandha Aggregate of Conciousness the viijnana of the Five Skandhasinto three different aspects or layers, namely, Cittamanas and Vijnana. In the Theravada Tipitaka as well as in the Pali Commentariesthese three terms – CittamanasVijnana – are considered as synonyms denoting the same thing.
The Sarvistivada also takes them as synonyms.
Even the Lankavatara sutrawhich is purely a Mahayana text, calls them synonyms although their separate functions are mentioned elsewhere in the same Sutra. Vasubandhutoo, in his Vimsatikavijnapti-matratasiddhi considers them as synonyms.
Since any one of these three terms – Cittamanasvijnanas – represents some aspect, even though not all aspects, of the fifth Aggregate vijnanaskandhathey may roughly be considered as synonyms.
However, for AsangaCittamanas and Vijnana are three different and distinct vijnanw of the vyjnanaskandha. He defines this Aggregate as follows:. It is the object of Alayavijnana always having the nature of self-notion self-conceit manyanatmaka associated with four defilementsviz.
It consists of the six groups of Consciousness sad vijnanakayah. Thus we can see that Vijnana represents the simple reaction or response of the sense – organs when they come in contact with external objects. This is the uppermost or superficial aspect or layer of the vijnanaskandha.
Manas represents the aspect of its mental functioning, thinkingreasoningconceiving ideasetc. Cittawhich is here called Alayavijnanavijmana the deepest, finest and subtlest aspect or layer of the Aggregate of Consciousness. It contains all the traces or impressions of the zlaya actions and all Good and bad future potentialities. It is generally believed that Alayavijnana is purely a Mahayana Doctrine and that nothing about it is found in Hinayana.
When the Dharma is preached for the destruction of the Alayathey wish to listen susrusanti and lend their ears srotram avadadhanti. When the Tathagata appears in the World vijnxnathis marvellous ascarya and extraordinary adbhuta Dharma appears in the World.
Alayarama bhikkhave paja alayarata alayasammuditasa Tathagatena analaye dhamme desiyamane sussuyati sotam odahati annacittam upattapeti. Tathagatassa bhikkhave arahato sammasambuddhassa patubhava ayam pathamo acchariyo abbhuto dhammo patubhavati. Besides this Anguttara passage, the term Alaya in the same sense is found in several other places of the Pali Canon.
The Pali Commentaries explain this term as ‘ Attachment to the five sense-pleasures “, and do not go deeper than that. But this also is an aspect of the Alayavijnana. In the Lankavatara sutra the term Tathagatagarbha is used as vijnzna synonym for Alayavijnana and is described as ‘ vijnanx by nature ‘ prakrtiprabhasvara and.
In the AnguttaranikayaCitta is described as ‘ luminous ‘ pabhassarabut it is ‘sullied by adventitious minor defilements ‘ agantukehi upakkilesehi upakkilittham. One may notice here that Alaya-Vijnana or tathagatgarbha and Citta are described almost by the same terms. We have seen earlier that alsya Sandhi-nirmocana-Sutra says that Alayavijnana is also called Citta.
Asanga too mentions that it is named Citta. It should be remembered as a concrete example, that Satione of The Buddha vijnzna disciplestook vinnan Vijnana in this sense and that. The Buddha reprimanded him for this wrong view. The attainment of Nirvana is achieved by ‘the revolution of Alayavijnana ‘ which is called asrayaparavrtti. The same idea is conveyed by the expression alayasamugghata – ‘ uprooting of Alaya ‘ – which is used in the Pali Canon as a synonym for Nirvana.
Here it should be remembered, too, that analaya’ no-Alaya ‘, is another synonym for Nirvana. The alayavijnanaparavrtti is sometimes called bijaparavrtti – ‘ revolution of the seeds ‘ – as well. Bija here signifies the ‘ seeds of defilements samklesikadharmabija which cause the continuity of Samsara. By the ‘ revolution of these seeds ‘ one attains Nirvana. Again the Pali term khinabijawhich is used to denote an Arahant whose seeds of defilements are destroyed’, expresses the same idea.
Thus one may see that, although not developed as in the Mahayanathe original idea of Alayavijnana was already there in the Pali Canon of the Theravada.
Since that school maintains that no external reality existswhile retaining the position that Knowledgeand therefore a knowable, existsit assumes that Knowledge itself is the object of Consciousness.
It therefore postulates a higher storage Consciousnessthe final basis of the apparent individual.
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The Universe consists in an infinite number of possible ideas that lie inactive in storage. That latent Consciousness projects an interrupted sequence of thoughtswhile it itself is in restless flux until the Karmaor accumulated consequences of past deedsis destroyed.
That illusive force maya determines the World of difference and belongs to Human natureproducing the erroneous notions of an I and a non-I. That duality is conquered only by Enlightenment Bodhiwhich transforms a person into a Buddha. From Chinese Buddhist Encyclopedia. Retrieved from ” http: All articles of CBE. Navigation menu Personal tools Log in. Views Read View source View history. This page was last edited on 18 Marchat