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Yogācāra (Sanskrit: "yoga practice"; "one whose practice is yoga") is an influential school of Buddhist philosophy and psychology emphasizing phenomenology and (some argue) ontology through the interior lens of meditative and yogic practices. It developed within Indian Mahāyāna Buddhism circa the fourth century C.E. Yogācāra discourse is founded on the idea that mind and perceptions exist but there is nothing external to them: this means that the subject object duality is false. Some interpreters (e.g. Dan Lusthaus) go further and assert that Yogacara is completely silent on what does and does not exist, only questioning the validity of making ontological claims. Other scholars argue that Yogacara is a form of idealism and denies not just that our perceptions of tables and chairs intend or

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  • Yogacara
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  • Yogācāra (Sanskrit: "yoga practice"; "one whose practice is yoga") is an influential school of Buddhist philosophy and psychology emphasizing phenomenology and (some argue) ontology through the interior lens of meditative and yogic practices. It developed within Indian Mahāyāna Buddhism circa the fourth century C.E. Yogācāra discourse is founded on the idea that mind and perceptions exist but there is nothing external to them: this means that the subject object duality is false. Some interpreters (e.g. Dan Lusthaus) go further and assert that Yogacara is completely silent on what does and does not exist, only questioning the validity of making ontological claims. Other scholars argue that Yogacara is a form of idealism and denies not just that our perceptions of tables and chairs intend or
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  • Yogācāra (Sanskrit: "yoga practice"; "one whose practice is yoga") is an influential school of Buddhist philosophy and psychology emphasizing phenomenology and (some argue) ontology through the interior lens of meditative and yogic practices. It developed within Indian Mahāyāna Buddhism circa the fourth century C.E. Yogācāra discourse is founded on the idea that mind and perceptions exist but there is nothing external to them: this means that the subject object duality is false. Some interpreters (e.g. Dan Lusthaus) go further and assert that Yogacara is completely silent on what does and does not exist, only questioning the validity of making ontological claims. Other scholars argue that Yogacara is a form of idealism and denies not just that our perceptions of tables and chairs intend or are about anything but there is nothing for them to be about, nothing apart from mind. The orientation of the Yogācāra school is largely consistent with the thinking of the Pali Nikayas. It frequently treats later developments in a way that realigns them with earlier versions of Buddhist doctrines. Lusthaus concludes that one of the agendas of the Yogācāra school was to reorient later refinements, in all their complexity, so as to accord with the doctrines of earliest Buddhism.
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