| Summary: | 碩士 === 玄奘大學 === 宗教學系碩士班 === 98 === This thesis starts with BhAvaviveka’s critique on “dual-manifestation of consciousness” in YogAcAra Buddhism and the difference between the orthodox and new school of YogAcAra Buddhism, in attempt to get a more complete grasp of the concept of manifestation. The development of YogAcAra Buddhism teachings relied largely upon the real evidence on free will through the successful practice of meditation and contemplation. However, the concept of manifestation initially was regarded as the real experience of meditation by the Zen practitioners. The expression of this concept is “non-existent but visible” such as the example of “the reflection in a pool of water or mirror”. Therefore, in YogAcAra Buddhism, this concept has been used to explain the profound meaning of “all worldly phenomena as a result of mind creation and a manifestation of imagination”.
In the scriptures of Maitreya, the concept of manifestation is highly regarded. The concept of manifestation has not blended with consciousness in YogAcAra- bhUmi-ZAstra ( Treatise on the Stages of Practice of Meditation ), in which this conept only indicates the relationship between “non-existence” and “existence”. The concept of manifestation focuses on consciousness, which makes all kinds of distinction between “the perceiving” and “the perceived” in MadhyAntavibhAga- bhASya ( Treatise on Differentiating of the Middle and the Extremes ), in which there are four manifestations of condition, organs, ego and consciousness. It also combines the concept of manifestation with consciousness to illustrate how consciousness works in MahAyAnasUtrAlaMkAra ( Ornament for the Great Vehicle Sutra), in which there are six manifestations such as padAbhAsa, arthAbhAsa, dehAbhAsa, mano-AbhAsa, udgraha-AbhAsa and vikalpAbhAsa. In DharmadharmatA- vibhaGga and the commetary of Vasubandhu, distinction is also combined with the concept of manifestation which refers to available and visible but actually non-existent objects, same as illusions and dreams as well as the nature of dharma. In addition, they also emphasize on the manifestation of buddhahood after transformation. AsaGga’s MahAyAna-saMgraha-ZAstra ( Treatise on Assimilation of the Mahayana ) also emphasizes a lot on the concept of manifestation and the relationship with the three kinds of self-nature. Nonetheless, in TriMZikA- vijJapti- bhASya ( The Thirty Phrases Treatise of Consciousness-only), only the concept of consciousness transfomation is emphasized. DarmapAla and Hsuan Chuang applied one of the meanings of “transformation and manifestation” to the concept of manifestation. In VijJaptimAtratA-siddhi-ZAstra ( Treatise on the Accomplishment of Consciousness-only) and Kue-Ji’s documentary, the consciousness transformation and the concept of manifestation are combined to form the assertion of “transformation”.
This thesis looks into the concept of manifestation from various perspectives including the language of Sanskrit and Tibetian, the western philosophy and philosophical development. In addition, the main discussions of this thesis focuses on three different manifestations in the literature of YogAcAra school: “the comparable dual-manifestation and the wordy manifestation” in ordinary human state, “the imagination manifestation of meditation” during the process of practicing meditation, and “the manifestation of buddhahood” by the enlightened saints. In the three stages of manifestation, “the comparable dual-manifestation and the wordy manifestation” investigates the relationship between consciousness and situation from the perspective of epistemology; “the imagination manifestation of meditation” and “the manifestation of buddhahood” discribe the stages and conditions during practice of dharma practitioners in order to achieve nirvana. Furthermore, this article also illustrates the concept and relationship between manifestation and some important concepts related to VijJaptimAtratA such as AkAra, transformation, distinction and emptiness. Moreover, it explains the thought of “middle-path” of the YogAcAra school by this concept; it also clarifies the fine difference between the orthodox and new school of YogAcAra Buddhism. Therefore, it will help us review BhAvaviveka’s comments on “dual-manifestation of consciousness” in YogAcAra Buddhism. This thesis investigates this concept from various aspects in order to show the content of YogAcAra Buddhism.
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