Шығыс Азиялық Йогачара мектебінің дәстүрлері

East Asian traditions representing the Yogachara school of Buddhism

East Asian Yogācāra refers to the traditions in East Asia which developed out of the Indian Buddhist Yogācāra (lit. "yogic practice") systems (also known as Vijñānavāda, "the doctrine of consciousness" or Cittamātra, "mind only"). In East Asia, this school of Buddhist idealism was known by the names of "Consciousness Only school" and "Dharma Characteristics school" ). The 4th century Gandharan brothers, Asaṅga and Vasubandhu, are considered the classic founders of Indian Yogacara school. The East Asian branch of the tradition was founded through the work of scholars like Bodhiruci, Paramārtha, Xuanzang and his students Kuiji, Woncheuk and Dōshō.

In Chinese Buddhism, the overall Yogācāra tradition is mostly called Wéishí (Ch: 唯識, Ko. yusik; Jp. yuishiki), which is a translation of "Consciousness Only" (Sanskrit: vijñapti mātratā). The consciousness only view is the central philosophical tenet of the school. It may also be referred to as Yújiāxíng Pài (瑜伽行派), a translation of Yogācāra ("Yogic praxis"). The term Fǎxiàng (dharma characteristics) was first applied to this tradition by the Huayan scholar Chengguan, who used it to characterize the teachings of the school of Xuanzang and the Cheng Wei Shi Lun as provisional, dealing with the characteristics of phenomena or dharmas. As such, this name was an outside term used by critics of the school, which eventually was adopted by Weishi nevertheless. Another lesser known name for the school is Yǒu Zōng (有宗 "School of Existence"). Yin Shun also introduced a threefold classification for Buddhist teachings which designates this school as Xūwàng Wéishí Xì (虛妄唯識系 "False Imagination Mere Consciousness System").

Like the Indian parent Yogācāra school, the East Asian Weishi tradition teaches that reality is only consciousness, and rejects the existence of mind independent objects or matter. Instead, Weishi holds that all phenomena (dharmas) arise from the mind. In this tradition, deluded minds distort the ultimate truth, and project false appearances of independent subjects and objects (which is termed the imagined nature). In keeping with Indian Yogācāra tradition, Weishi divides the mind into Eight Consciousnesses and the Four Aspects of Cognition, which produce what we view as reality. The analysis of the eighth, the ālayavijñana, or store consciousness (阿賴耶識) which is at the root of all experience, is a key feature of all forms of Weishi Buddhism. This root consciousness is also held to be the carrier of all karmic seeds (種子). Another central doctrinal schema for the Weishi traditions is the schema of the three natures (三性). The central canonical texts of Weishi Buddhism are the classic Indian sutras associated with Yogācāra, such as the Saṃdhinirmocana sūtra and the Daśabhūmikasūtra, as well as the works associated with Maitreya, Asanga and Vasubandhu, including the Yogācārabhūmi śāstra, Mahāyānasaṃgraha, Viṃśatikā, Triṃśikā, and the Xianyang shengjiao lun (顯揚聖教論, T 1602.31.480b 583b). Besides these Indic works, the Chéng Wéishì Lùn (成唯識論, The Demonstration of Consciousness only) compiled by Xuanzang is also a key work of the tradition. There are different sub sects of the East Asian Weishi, including the early "Dharma nature" schools such as Dilun and Shelun, the school of Xuanzang, as well as Korean and Japanese branches of Weishi.

Translations of Indian Yogācāra texts were first introduced to China in the early fifth century. Among these was Guṇabhadra's translation of the Laṅkāvatāra Sūtra in four fascicles, which would also become important in the early history of Chan Buddhism. Another early set of translations where two texts by Dharmakṣema (Ch: Tan Wuchen 曇無讖; 385–433): the Bodhisattvabhūmi sūtra (Pusa di chi jing 菩薩地持經; Stages of the Bodhisattva Path), and the Bodhisattva Prātimokṣa (which contains excerpts from the Yogācārabhūmi). The earliest Yogacara traditions were the Dilun (Daśabhūmika) and Shelun (Mahāyānasaṃgraha) schools, which were based on Chinese translations of Indian Yogacara treatises. The Dilun and Shelun schools followed traditional Indian Yogacara teachings along with tathāgatagarbha (i. e. buddha nature) teachings, and as such were really hybrids of Yogācāra and tathāgatagarbha.

The Dilun or Daśabhūmikā school (Sanskrit. Chinese: 地論宗; pinyin di lun zong, "School of the Treatise on the Bhūmis") was a tradition that derived from the translators Bodhiruci (Putiliuzhi 菩提流支; d. 527) and Ratnamati (Lenamoti 勒那摩提; d. u.). Both translators worked on Vasubandhu's Shidijing lun (十地經論, Sanskrit: *Daśabhūmi vyākhyāna or *Daśabhūmika sūtra śāstra, "Commentary on the Daśabhūmikasūtra"), producing a translation during the Northern Wei. Bodhiruci and Ratnamati ended up disagreeing on how to interpret Yogacara doctrine and thus, this tradition eventually split into northern and southern schools. During the Northern and Southern Dynasties era this was the most popular Yogacara school. The northern school followed the interpretations and teachings of Bodhiruci (6th century CE) while the southern school followed Ratnamati. Ratnamati also translated the Ratnagotravibhāga (究竟一乘寶性論 Taisho no. 1611), an influential buddha nature treatise. According to Hans Rudolf Kantor, one of the most important doctrinal differences and points of contention between the southern and northern Dilun schools was "the question of whether the ālaya consciousness is constituted of both reality and purity, and is identical with the pure mind (Southern Way), or whether it comprises exclusively falsehood, and is a mind of defilements giving rise to the unreal world of sentient beings (Northern Way)." According to Daochong (道寵), a student of Bodhiruci and the main representative of the northern school, the storehouse consciousness is not ultimately real and buddha nature is something that one acquires only after attaining Buddhahood (that is, the storehouse consciousness ceases and transforms into the buddha nature). On the other hand, the southern school of Ratnamatiʼs student Huiguang (慧光) held that the storehouse consciousness was real and synonymous with buddha nature, which is immanent in all sentient beings like a jewel in a trash heap. Other important figures of the southern school were Huiguangʼs disciple Fashang (法上, 495–580), and Fashangʼs disciple Jingying Huiyuan (淨影慧遠, 523–592). This school's doctrine was later passed on to the Huayan school via Zhiyan. An important founding figure of the southern Dilun, Huiguang (468–537) was the leading disciple of Ratnamati, who composed various commentaries, including: Commentary on the Ten Grounds Sutra (十地論疏 (Shidilun shu), Commentary on the Flower Garland Sutra (華嚴經疏 Huayanjing shu), Commentary on the Nirvana Sutra (涅槃經疏 Niepanjing shu) and Commentary on the Sutra of Queen Srimala (人王經疏 Renwangjing shu).

During the sixth century CE, the Indian monk and translator Paramārtha (Zhendi 真諦; 499–569) widely propagated Yogācāra teachings in China. His translations include the Saṃdhinirmocana Sūtra, the Madhyāntavibhāga kārikā, the Triṃśikā vijñaptimātratā, Dignāga’s Ālambana parīkṣā (Wu xiang si chen lun 無相思塵論), the Mahāyānasaṃgraha and the Viniścayasaṃgrahaṇī (Juedingzang lun 決定藏論; a part of the a Yogācārabhūmi śāstra). The most distinctive teaching of this school was the doctrine of the "pure consciousness" or "immaculate consciousness" (amalavijñāna, Ch: amoluoshi 阿摩羅識 or wugou shi 無垢識). Paramārtha taught that there was a pure and permanent (nitya) consciousness that is unaffected by suffering or mental afflictions, is not a basis for the defilements (unlike the ālayavijñāna), but rather is a basis for the noble path (āryamārga). Xuanzang was tutored in the Yogācāra teachings by Śīlabhadra for several years at Nālandā. Upon his return from India, Xuanzang brought with him a wagon load of Buddhist texts, including important Yogācāra works such as the Yogācārabhūmi śastra. In total, Xuanzang had procured 657 Buddhist texts from India. Upon his return to China, he was given government support and many assistants for the purpose of translating these texts into Chinese. As an important contribution to East Asian Yogācāra, Xuanzang composed the treatise Cheng Weishi Lun, or "Discourse on the Establishment of Consciousness Only." This work is framed around Vasubandhu's Triṃśikā vijñaptimātratā ("Thirty Verses on Consciousness Only") but it draws on numerous other sources and Indian commentaries to Vasubandhu's verses to create a doctrinal summa of Indian consciousness only thought. This work was composed at the behest of Xuanzang's disciple Kuiji, and became a central representation of East Asian Yogācāra. Xuanzang also promoted devotional meditative practices toward Maitreya Bodhisattva. Xuanzang's disciple Kuiji wrote a number of important commentaries on the Yogācāra texts and further developed the influence of this doctrine in China, and was recognized by later adherents as the first true patriarch of the school. His Cheng weishi lun shuji (成唯識 論述記; Taishō no. 1830, vol. 43, 229a 606c) is a particularly important text for the Weishi school. After Xuanzang, the second patriarch of the Weishi school was Hui Zhao. According to A. C. Muller "Hui Zhao 惠沼 (650 714), the second patriarch, and Zhi Zhou 智周 (668 723), the third patriarch, wrote commentaries on the Fayuan yulin chang, the Lotus Sūtra, and the Madhyāntavibhāga; they also wrote treatises on Buddhist logic and commentaries on the Cheng weishi lun."

While the lineage of Kuiji and Hui Zhao was traditionally considered the "orthodox" tradition of Xuanzang's school, there were also other lineages of this tradition which differed in their interpretations from Kuiji's sect. Perhaps the most influential heterodox group was a group of Yogācāra (Korean: Beopsang) scholars from the Korean Silla kingdom, mainly: Wŏnch’ŭk, Tojŭng, and Taehyŏn (大賢). He composed various texts, including Haesimmilgyǔng so (C. Jieshenmi jing shu), an influential commentary to the Saṃdhinirmocanasūtra which was even translated to Tibetan and is known as the "Great Chinese Commentary" to Tibetans. This work later influenced Tibetan scholars like Tsongkhapa. Wŏnch’ŭk's tradition came to be known as the Ximing tradition (since he resided at Ximingsi monastery), and it was contrasted with Kuiji's tradition, also called the Ci'en tradition after Kuiji's monastery at Da Ci'ensi. His work was influential on later Chinese figures like Fazang. Sinitic schools like Huayan were influenced by the buddha nature and ekayana (one vehicle) teachings, especially the doctrines of the Awakening of Faith. They were thus connected with the teachings of the Dilun and Shelun schools. As such, their doctrines differed in significant ways from that of the school of Xuanzang. The Huayan school sees the Dharma nature as dynamic and responding to conditions (of sentient beings), it also sees the Dharma nature (the buddha nature, original enlightenment) as the basis and source of samsara and nirvana. The Weishi (consciousness only) school survived into the Song and Yuan dynasties, but as a minor school with little influence. An important later figure associated with Yogācāra studies was the syncretic Chan scholar monk Yongming Yanshou (904–975), who wrote some commentaries on Yogācāra texts. During the Ming dynasty, two scholars also wrote Weishi commentaries: Mingyu 明昱 (1527–1616) and Zhixu 智旭 (1599–1655). Other Yogācāra teachings remained popular in Chinese Buddhism, such as devotion to the bodhisattva Maitreya (who was associated with the tradition and is seen as the founder of Yogācāra). Various later Chinese figures promoted Maitreya devotion as a Pure Land practice and as a way to receive teachings in visions. Hanshan Deqing (1546–1623) was one figure who describes a vision of Maitreya.

The Consciousness Only teachings were transmitted to Japan as "Hossō shū" (法相宗, Japanese for "Faxiang School"), and they made considerable impact. There were various key figures who established early Hossō in Japan. One of them was Dōshō 道昭 (629–749), a student of Xuanzang from 653 to 660. Dōshō and his students Gyōki and Dōga followed the "orthodox" texts and teachings of Xuanzang's school and transmitted these to Japan at Gangōji Temple. Other important figures who also studied under Xuanzang were Chitsu and Chitatsu. Together with Dōshō they defended the orthodox interpretations of Kuiji. This tradition was known to follow the teachings of the school of the Korean monk Wŏnch’ŭk in contrast to the "southern temple" tradition of Gangōji. These debates can be found in various later Hossō doctrinal sources, including: Record of the Light of the Lamp of Hossō (Hossō tōmyō ki 法相燈明記; 815) by Zen’an, Summary of the School of the Weishi lun (Yuishikiron dōgakushō 唯識論同學鈔) by Ryōsan 良算 (1202–?) and Chapters Providing a Brief Study of the Mahāyāna Yogācāra (Daijō hossō kenjinshō 大乘法相硏神章序) by Gomyō (750–834).

The tumultuous Kamakura period (1185–1333), saw a revival (fukkō) and reform (kaikaku) of Hossō school teachings, which was led by figures like Jōkei (1155–1213) and Ryōhen. The reformed doctrines can be found in key sources like Jō yuishiki ron dōgaku shō (A Collaborative Study of the Treatise on Consciousness only), Jōkei's Hossōshū shoshin ryakuō and Ryōhen's Kanjin kakumushō (Summation on Contemplating the Mind and Awakening from a Dream). Jōkei was among Hōnen's toughest critics. Jōkei is also known for popularizing the devotional aspects of Hossō, and for working to make it accessible to a wider audience. Jōkei promoted devotion to various figures, like Shakyamuni, Kannon, Jizo, and Maitreya, as well as numerous practices, like various nenbustu seeking birth in a pure land, dharani, precepts, liturgy (koshiki), rituals, lectures, worship of relics, etc. His pluralist and eclectic teachings thus offer a contrast to the more exclusive Kamakura schools who focused on one Buddha (Amitabha) or one practice (nembutsu etc.). For Jōkei, difference and diversity matters and people are not all the same (on the relative level), and thus it is not true that one practice or one Buddha is suitable for everyone. However, like the Pure Land schools, Jōkei stressed the importance of relying on the "other power" (of a Buddha or bodhisattva) and of birth in a pure land (Jōkei stressed the pure land of Maitreya), as well as practices that were accessible to less elite practitioners. Jōkei is also a leading figure in the efforts to revive monastic discipline at places like Tōshōdai ji, Kōfuku ji and counted other notable monks among his disciples, including Eison, who founded the Shingon Risshu sect. Although a relatively small Hossō sect exists in Japan to this day, its influence diminished due to competition from newer Japanese Buddhist schools like Zen and Pure Land. During the Meiji period, as tourism became more common, the Hossō sect was the owner of several famous temples, notably Hōryū ji and Kiyomizu dera. However, as the Hossō sect had ceased Buddhist study centuries prior, the head priests were not content with giving part of their tourism income to the sect's organization. Following the end of World War II, the owners of these popular temples broke away from the Hossō sect, in 1950 and 1965, respectively. The sect still maintains Kōfuku ji and Yakushi ji.