Alaya-vijnana it is shared or subjective storage?

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Oriander
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Alaya-vijnana it is shared or subjective storage?

Post by Oriander » Wed Oct 28, 2015 2:41 am

Alaya-vijnana it is shared or subjective storage?
Thank you alot for any answers. And sorry about my English.

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Aemilius
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Aemilius » Fri Oct 30, 2015 9:43 am

Vasubandhu says in his Discussion of the Five Aggregates that Alaya is the same as fifth aggregate, vijñana or consciousness, it is not something outside of the five skandhas or aggregates. So it is definitely individual or subjective.
A universal or shared Alaya doesn't appear in the sutras or commentaries, not to my knowledge anyway. I know that an idea of that kind exists, it may come from the writings of Madam Blavatsky, or someone else from that period.
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood."
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Fortyeightvows
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Wed Nov 18, 2015 5:17 am

a shared alaya is an impossibility

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Thomas Amundsen
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Thomas Amundsen » Wed Nov 18, 2015 5:58 am

I think I understand where OP is coming from with this question. If the alayavijnana is completely personal, then where are collective karmic traces stored? Do you just have ever your own personal copy of the collective karma?

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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Wed Nov 18, 2015 6:58 am

doesnt' the idea of others arise from the alaya?

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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Wed Nov 18, 2015 6:59 am

can others experiance the result of a seed we have planted?

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Aemilius
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Aemilius » Wed Nov 18, 2015 10:48 am

tomamundsen wrote:I think I understand where OP is coming from with this question. If the alayavijnana is completely personal, then where are collective karmic traces stored? Do you just have ever your own personal copy of the collective karma?
There is no collective, because there is no personal. A person exists only in dependence on others, so there is no need for an other, superfluous or extra 'collective'.
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood."
(Universal Declaration of Human Rights, Article 1.)

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Malcolm
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Malcolm » Wed Nov 18, 2015 3:34 pm

tomamundsen wrote:I think I understand where OP is coming from with this question. If the alayavijnana is completely personal, then where are collective karmic traces stored? Do you just have ever your own personal copy of the collective karma?
There are not traces of collective karma. There are traces which sufficiently resemble each other in each of our minds to create a common vision of the container universe.
Buddhahood in This Life
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔


[A]nything at all that is well spoken is the word of the Buddha.

-- Ārya-adhyāśaya-sañcodana-nāma-mahāyāna-sūtra

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.

-- Samadhirāja Sūtra

smcj
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Re: Alaya-vijnana it is shared or subjective storage?

Post by smcj » Wed Nov 18, 2015 6:14 pm

Malcolm wrote:
tomamundsen wrote:I think I understand where OP is coming from with this question. If the alayavijnana is completely personal, then where are collective karmic traces stored? Do you just have ever your own personal copy of the collective karma?
There are not traces of collective karma. There are traces which sufficiently resemble each other in each of our minds to create a common vision of the container universe.
If I'm not mistaken this is the general consensus of the Cittamatra view, right? If so, and given your post from another thread,
Not really, Dzogchen is not cittamatra.
With your second post I am led to believe that the "traces which sufficiently resemble each other in each of our minds to create a common vision of the container universe" is not a Dzogchen view, right? If I'm right about that, and that being the case, what is the Dzogchen perspective on the "commonality of the container universe"?
I support Mingyur R and HHDL in their positions against Lama abuse.

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Malcolm
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Malcolm » Wed Nov 18, 2015 6:35 pm

smcj wrote:
Malcolm wrote:
tomamundsen wrote:I think I understand where OP is coming from with this question. If the alayavijnana is completely personal, then where are collective karmic traces stored? Do you just have ever your own personal copy of the collective karma?
There are not traces of collective karma. There are traces which sufficiently resemble each other in each of our minds to create a common vision of the container universe.
If I'm not mistaken this is the general consensus of the Cittamatra view, right? If so, and given your post from another thread,
Not really, Dzogchen is not cittamatra.
With your second post I am led to believe that the "traces which sufficiently resemble each other in each of our minds to create a common vision of the container universe" is not a Dzogchen view, right? If I'm right about that, and that being the case, what is the Dzogchen perspective on the "commonality of the container universe"?
The distinction is basically this: in cittamatra, phenomena are mental events. The way Lonchenpa explains it is like this. Bodhicitta, awakened mind, is like space, it is the basis, but it is not established in anyway. Its potential or energy [rtsal] arises like the face of a mirror. The display of that potentiality is like the eight examples of illusion. Since the basis, its potential and display are not themselves established because they are all empty, they are nondual. These three are conventionally distinguished because of appearances. Thus, bodhicitta, potentiality and the display are neither single nor plural in terms of their essence, nevertheless, just like the reflections in the mirror cannot be said to be either the same nor different than the mirror's power to reflect, it is understood that the imputations which are the display of the potential of bodhicitta also do not exist either inside or outside of, and hence these appearances are called "nonexistent, clear appearances." Indeed, nothing at all is established in anyway.
Buddhahood in This Life
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔


[A]nything at all that is well spoken is the word of the Buddha.

-- Ārya-adhyāśaya-sañcodana-nāma-mahāyāna-sūtra

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.

-- Samadhirāja Sūtra

smcj
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Re: Alaya-vijnana it is shared or subjective storage?

Post by smcj » Wed Nov 18, 2015 6:42 pm

Malcolm wrote: The distinction is basically this: in cittamatra, phenomena are mental events. The way Lonchenpa explains it is like this. Bodhicitta, awakened mind, is like space, it is the basis, but it is not established in anyway. Its potential or energy [rtsal] arises like the face of a mirror. The display of that potentiality is like the eight examples of illusion. Since the basis, its potential and display are not themselves established because they are all empty, they are nondual. These three are conventionally distinguished because of appearances. Thus, bodhicitta, potentiality and the display are neither single nor plural in terms of their essence, nevertheless, just like the reflections in the mirror cannot be said to be either the same nor different than the mirror's power to reflect, it is understood that the imputations which are the display of the potential of bodhicitta also do not exist either inside or outside of, and hence these appearances are called "nonexistent, clear appearances." Indeed, nothing at all is established in anyway.
Thanks. Nice post.

I suggest that people read it, contemplate it, and bookmark it so they can refer back to it at a later date.
I support Mingyur R and HHDL in their positions against Lama abuse.

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Wayfarer
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Wayfarer » Wed Nov 18, 2015 10:32 pm

What is the meaning of 'not established in any way?'

And isn't Bodhicitta distinguished by, or associated with, 'compassion for all sentient beings'?
Only practice with no gaining idea ~ Suzuki Roshi

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Malcolm
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Malcolm » Wed Nov 18, 2015 10:46 pm

Wayfarer wrote:What is the meaning of 'not established in any way?'

And isn't Bodhicitta distinguished by, or associated with, 'compassion for all sentient beings'?
Here, bodhicitta, awakened mind, refers to the basis, not compassion in the Mahāyāna sense. Not established means any predicates such as it exists, it does not exist and so on do not apply.
Buddhahood in This Life
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔


[A]nything at all that is well spoken is the word of the Buddha.

-- Ārya-adhyāśaya-sañcodana-nāma-mahāyāna-sūtra

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.

-- Samadhirāja Sūtra

Fortyeightvows
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Fri Nov 20, 2015 4:52 am

how about my two questions?

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Garudavista
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Garudavista » Fri Nov 20, 2015 6:21 am

smcj wrote:
Malcolm wrote: The distinction is basically this: in cittamatra, phenomena are mental events. The way Lonchenpa explains it is like this. Bodhicitta, awakened mind, is like space, it is the basis, but it is not established in anyway. Its potential or energy [rtsal] arises like the face of a mirror. The display of that potentiality is like the eight examples of illusion. Since the basis, its potential and display are not themselves established because they are all empty, they are nondual. These three are conventionally distinguished because of appearances. Thus, bodhicitta, potentiality and the display are neither single nor plural in terms of their essence, nevertheless, just like the reflections in the mirror cannot be said to be either the same nor different than the mirror's power to reflect, it is understood that the imputations which are the display of the potential of bodhicitta also do not exist either inside or outside of, and hence these appearances are called "nonexistent, clear appearances." Indeed, nothing at all is established in anyway.
Thanks. Nice post.

I suggest that people read it, contemplate it, and bookmark it so they can refer back to it at a later date.
I agree. That is tight. Thank you, Malcolm.

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Aemilius
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Aemilius » Sat Dec 12, 2015 9:51 am

Fortyeightvows wrote:doesnt' the idea of others arise from the alaya?

You are supposing here an impersonal & objective alaya, that would exist before the self and world arise.
Because alaya is already personal, being non other than the fifth skandha, what you suppose doesn't exist.
In the Lankavatara alaya is the consciousness that reincarnates. Some explanations say that the third link in the 12 Nidanas, vijñana or consciousness, is the same as alaya. It is the consciousness that acts as a condition for the present existence, the present self (name and form) and the world.
In a sense the first three links of the Dependent Arising are impersonal, if you take the person to last for one life time. The person gradually forms in youth and disintegrates in old age and death. The first three links stand for many or innumerable previous lives, and in effect they become impersonal.
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood."
(Universal Declaration of Human Rights, Article 1.)

Jeff
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Jeff » Sat Dec 12, 2015 4:25 pm

Fortyeightvows wrote:can others experiance the result of a seed we have planted?
Depending on your concept of result, yes, this can be easily experientally verified by anyone who has begun to expand beyond the local body mind.

Fortyeightvows
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Sat Dec 12, 2015 10:51 pm

Aemilius wrote:
Fortyeightvows wrote:doesnt' the idea of others arise from the alaya?

You are supposing here an impersonal & objective alaya, that would exist before the self and world arise.
Because alaya is already personal, being non other than the fifth skandha, what you suppose doesn't exist.
In the Lankavatara alaya is the consciousness that reincarnates. Some explanations say that the third link in the 12 Nidanas, vijñana or consciousness, is the same as alaya. It is the consciousness that acts as a condition for the present existence, the present self (name and form) and the world.
In a sense the first three links of the Dependent Arising are impersonal, if you take the person to last for one life time. The person gradually forms in youth and disintegrates in old age and death. The first three links stand for many or innumerable previous lives, and in effect they become impersonal.
very good points!

Fortyeightvows
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Fortyeightvows » Sat Dec 12, 2015 10:51 pm

Jeff wrote:
Fortyeightvows wrote:can others experiance the result of a seed we have planted?
Depending on your concept of result, yes, this can be easily experientally verified by anyone who has begun to expand beyond the local body mind.
lets have an example

Jeff
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Re: Alaya-vijnana it is shared or subjective storage?

Post by Jeff » Sun Dec 13, 2015 4:49 pm

Pm sent. :smile:

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