Applied Buddhism in Self Cultivation

APPLIED BUDDHISM IN
SELF CULTIVATION
ANKUR BARUA, DIPAK KUMAR BARUA,
M.A. BASILIO
Hong Kong, 2009

Background: Dr. Ankur Barua had graduated with distinction from the
University of Hong Kong (MBuddStud, 2009). He had also completed
two other Master Degrees, one from Sikkim Manipal University (MBAIT,
2007) while the other from Manipal University (MBBS-2000, MD in
Community Medicine - 2003) and presently working as Associate
Professor of Community Medicine at Melaka-Manipal Medical College in
Malaysia.
Dr. Dipak Kumar Barua was the earlier Dean of the Faculty Council
for Postgraduate Studies in Education, Journalism & Library Science in
the University of Calcutta (1987-1991) and the Director of Nava
Nalanda Mahavihara, Nalanda (1996-1999). He is also the pioneer in
developing the concept of applied Buddhism.
Ms. M.A. Basilio is a nursing professional who has also a keen passion
for conducting research on religion and science.
First Publication on 26th December 2009
Buddhist Door, Tung Lin Kok Yuen, Hong Kong
Copyright © Ankur Barua, Dipak Kumar Barua and M.A.Basilio
Communication Address of Corresponding Author:
Dr. ANKUR BARUA
Block – EE, No.-80, Flat No.-2A,
Salt Lake City, Sector-2,
Kolkata - 700091, West Bengal, INDIA.
Email: ankurbarua26@yahoo.com
Mobile: +91-9434485543 (India), +60122569902 (Malaysia)
Applied Buddhism in Self Cultivation Page 2

Contents
Items Page
No.
Acknowledgements 04
Preface 05
Ignore Self-entity: Cultivate the Mind
06
Applied Buddhism: Phenomenal and Mental Cultivation
24
The Goal to Develop Mirror-like Wisdom 40

Acknowledgements
The authors would like to extend their sincere thanks to Ven.
Dr. Jing Yin, Professor of Buddhist Studies and Director of the
Centre of Buddhist Studies in the University of Hong Kong for
his kind support, inspiration, encouragement and timely advice
during the compilation of this book.
The authors would like to express their sincere gratitude and
indebtedness to Prof. Y. Karunadasa and Ven. Dr. Guang
Xing, the eminent professors at the Centre of Buddhist Studies
in the University of Hong Kong for their constant
encouragement, constructive criticism, personal attention and
valuable guidance throughout this work.

Preface
“Applied Buddhism” is the foundation of our true
understanding of all the events occurring in nature. The
term “Applied Buddhism” explains how every person can
relate Buddhist ideas in his or her daily life and in
profession. This book provides guidance on how to apply
the principles of the Doctrine of the Buddha in our day to
day life in an effective manner to enrich our phenomenal
and mental cultivation.

IGNORE SELF-ENTITY:
CULTIVATE THE MIND
Buddhist Door, Tung Lin Kok Yuen, Hong
Kong
Hong Kong, 2009

IGNORE SELF-ENTITY: CULTIVATE THE
MIND
Abstract
Buddhism is the only world religion which does
not recognize nor non-recognize the presence
of any soul or self-entity. Whether a soul or a
self-entity is present or absent was never
answered by the Buddha. These questions are
categorized as unanswered questions in
Buddhism which the Buddha had insisted to be
put aside (thapaniya) as they always lead to
suffering and never address the issue of
cessation of suffering.

The Anatta teaching in Buddhism is not a
doctrine of no-self, but a not-self strategy for
shedding suffering by letting go of its cause
that leads to the highest level of unlimited
happiness. Without viewing anything as
pertaining to “self” or “other”, we should
recognize each phenomenon simply for what it
is, as it is directly experienced and then
perform the duty appropriate for it.
Key words: Self, Entity, Soul, Cultivation,
Mind, Four Noble Truths.

IGNORE SELF-ENTITY: CULTIVATE THE
MIND
Introduction
A unique feature of Buddhist teachings is the
emphasis on Anatta, which is often translated
as no-self. Buddhism is the only world religion
which does not recognize nor non-recognize the
presence of any soul or self-entity.1,2 In fact,
Buddhism holds a neutral position in this
context. Many modern scholars misinterpret
the teachings of the Buddha and believe that
Buddhism does not believe in soul or self-
entity. But the fact is that, whether a soul or a
self-entity is present or absent was never
answered by the Buddha.1,2,3

These questions are categorized as
unanswered questions in Buddhism which the
Buddha had insisted to be put aside
(thapaniya) as they always lead to suffering
and never address the issue of cessation of
suffering.1,2,3 Thus, the Buddhist philosophy is
similar to modern science where the scientists
also hold a neutral position in this aspect as no
one has ever discovered a soul or a self-entity
till date.4
The word “self” is a misnomer in
Buddhism
Buddhism trains us not to identify ourselves
with the soul or self-entity as these would lead
to ego problems and discrimination in our

minds. But it never regards or disregards the
presence or absence of soul or self-entity.
This creates confusion in the minds of the
religious practitioners belonging to other
religious backgrounds. This concept does not fit
well with the Judeo-Christian, Hindu, Muslim
and Jain background which assumes the
existence of an eternal soul or self as a basic
presupposition. There is often an argument on
the issue that if there is no-self then what is
transmitted from one life to the other. If there
is no soul or self-entity then what is the
purpose of a spiritual life. Also, the idea of
there being no-self does not fit well with other
Buddhist teachings such as the doctrine of
Karma and Rebirth. If there is no self then what
experiences the results of Karma and takes
rebirth is a debatable issue.1,2,4

While understanding the background why the
Buddha had observed silence to address this
issue, we must remember that Buddhism never
interfered with existing local socio-cultural
practices and laws of the country. Wherever
Buddhism had spread, it had recognized and
incorporated the existing socio-cultural
practices of the community and modified its
own rules and regulations accordingly. This is
an important reason why Buddhism has
become a world religion without inflicting any
harm or exerting any force on anyone. As the
concepts of soul and self-entity were deep-
rooted in Indian culture and society since
ancient times and the fundamental block for
existing Brahmanism, Buddhism did not want to
go for an outright clash on this issue and

disturb the peace and harmony of the society.
Buddhism had assumed a neutral position and
never supported or disregarded the ancient
Indian beliefs of soul and self-entity.4,5
The Concept of No-Self (Anatta) in
Buddhism
If we explore the Pali Canon, the earliest extant
record of the Buddha's teachings, we find that
the Buddha had never addressed the issues
related to soul or self-entity. In fact, when the
Buddha was asked whether or not there was a
soul or self, he refused to answer. He urged
that to hold either that there is a self or that
there is no self is to fall into extreme forms of
wrong view that make the path of Buddhist
practice impossible (Samyutta Nikaya XLIV.10).
Thus, the question should be put aside

(thapaniya) as these types of questions do not
lead to the end the suffering and stress.1,2,3
There are some basic ground rules for
interpreting the Buddha's teachings. The
Buddha said that there are two types of people
who misrepresented him. The first category of
people comprised of those who drew inferences
from statements that should not have
inferences drawn from them. The second
category included those who did not draw
inferences from those which needed. But if we
look at the way most scholars had addressed
the Anatta doctrine, we find these ground rules
being ignored. Some of the scholars tried to
qualify the no-self interpretation by saying that
the Buddha denied the existence of an eternal
self or a separate self. If we accept this view

then this means to give an analytical answer to
a question that the Buddha insisted to be put
aside.1,2,3
Some other scholars however, tried to draw
inferences from the few statements in the
discourse that implied that there is no-self. In
this case, they forced those statements to give
an answer to a question that should be put
aside. Here, one was drawing inferences where
it should not be drawn in the first place. These
were attempts to refer the teachings of the
Buddha out of context. We need to examine
under what circumstances the Buddha gave his
discourses. Quoting the Buddha out of context
in order to win an argument is itself an example
of our attachment of the minds to cling on to a
dogmatic view.1,2,3

Parable of the Poisoned Arrow3
It is against this background that we need to
understand why Buddhism has set aside
(thapaniya) certain questions as undetermined
(avyakata). Nothing illustrates this situation
better than the parable of the poisoned arrow
(sallupama). When the monk Malunkyaputta
wanted to know from the Buddha the answers
to these ten questions, the Buddha told him
that these questions are “undetermined, set
aside, and rejected” by the Blessed One. The
answers to these questions were not relevant to
understanding the fact of suffering and its
elimination. It was as irrelevant as the need to
know the name of the person who shot the
arrow in order to remove it from the body. But

here we should keep in mind that the parable of
the poisoned arrow implied indirectly that
questions regarding who shot the arrow could
be answered, though they were irrelevant for
the purpose of a cure. So, the questions of soul
and self-entity were not undetermined
questions (avyakata), but they were irrelevant
and should be put aside (thapaniya) in Buddhist
perspective.
The Four Noble Truths1,2,4,5
Instead of answering “yes” or "no" to the
question of whether or not there is a soul or
self-entity that is interconnected or separate,
eternal or not, the Buddha considered these
questions as irrelevant and inappropriate. This
is because, no matter how we define "self" and
"other," the notion of self involves an element
of self-identification and clinging and thus

suffering and stress. The notion of “self” is thus
an attachment that leads to ego and thus
culminates in suffering.
If we identify ourselves with all of nature, then
we feel pain by the death of every creature or
plant on earth. If we do not identify with
anything at all in nature, then it holds for an
entirely "other" universe. In this case, the
sense of alienation would become so
debilitating as to make the quest for happiness,
whether for one's own or that of other, as
impossible. Considering these reasons, the
Buddha advised paying no attention to such
questions as "Do I exist?" or "Don't I exist?" for
whatever manner we answer them; they lead
to suffering and stress. We must remember
that the prime goal of Buddhism is to end

suffering for all sentient beings through the
phenomenal and mental cultivations.
To avoid the suffering implicit in questions of
"self" and "other," the Buddha had offered an
alternative way of dividing up experience. This
is through his preaching of the Four Noble
Truths that includes Dukkha our sufferings,
cause of suffering, its cessation, and the path
to cessation of suffering. Stress should be
comprehended. Its cause should be
abandoned. Its cessation should be realized
and the path to its cessation should be
developed. The main cause of our suffering is
the attachment of our mind either to material
forms or dogmatic views. We need to shed
these clinging or attachments and keep our
mind wide open all the time. Without viewing

anything as pertaining to “self” or “other”, we
should recognize each phenomenon simply for
what it is, as it is directly experienced and then
perform the duty appropriate for it.

Conclusion
Through the cultivation of mind if we are able
to comprehend the inner meanings of the Four
Noble Truths, then the common questions that
earlier occurred in our minds as "Is there a self?
What is my self?" would cease to occur.
Instead, our mind would reframe these
questions as "Am I suffering stress because I'm
holding onto this particular phenomenon? Is it
really me, myself, or mine? If it is stressful, but
not really me or mine, then why should I hold
on?" This would help us in comprehending
suffering and help us to abandon our
attachment and clinging with regard to the
residual sense of self-identification.

This would finally lead to the limitless freedom
until ultimately all traces of self-identification
are gone. In this context, we must remember
that the Anatta teaching in Buddhism is not a
doctrine of no-self, but a not-self strategy for
shedding suffering by letting go of its cause
that leads to the highest level of unlimited
happiness. Once there is an experience of such
total freedom, there would be no concern about
who is experiencing it or whether there is any
self or not.1,2

References
1. Bhikkhu, T. 2009. Anatta: The Concept of
No-self in Buddhism [serial online]. [cited
2009 October 26]; [4 screens]. The
Wanderling. Available from: URL:
http://www.angelfire.com/electronic/awakeni
ng101/noself.html
2. V, Jayaram. 2009. The Buddhist Concept
of Anatta or No-self (Anatma) [serial online].
[cited 2009 October 31]; [2 screens].
Available from: URL:
http://www.hinduwebsite.com/buddhism/ana
tta.asp
3. Karunadasa, Y. 2008. The Unanswered
Questions: Why were they left unanswered?

A New Interpretation based on a Re-
examination of the Textual Data. Hong Kong:
The Centre of Buddhist Studies, the University
of Hong Kong.
4. Barua, A., Testerman, N., Basilio, M.A.
2009. Applied Buddhism the Foundation of
Our True Understanding. Hong Kong:
Buddhist Door, Tung Lin Kok Yuen & Unibook
Publications.
5. Barua, D.K. 2005. Environment & Human
Resources: Buddhist Approaches. Applied
Buddhism: Studies in the Gospel of Buddha
from Modern Perspectives. . Varanasi, India:
Centre for Buddhist Studies, Department of
Pali & Buddhist Studies, Benaras Hindu
University: 90-6.

APPLIED BUDDHISM:
PHENOMENAL AND
MENTAL CULTIVATION
Kong
Hong Kong, 2009

APPLIED BUDDHISM:
PHENOMENAL AND MENTAL
CULTIVATION
Abstract
In Buddhist perspective, the phenomenal and
mental cultivations refer to the successful
eradication of greed, hatred and delusion. There is
also no cultivation without discipline, concentration
and wisdom. Although the mind is the dominant
factor of all, yet only through the body and the
mouth can its activities be manifested. Thus, all the
three aspects are indivisible and inseparable from
one another. Since, the body and the mind are
correlated and inseparable from each other, the
cultivation of the one aspect necessarily involves
that of the other.

Key words: Cultivation, Integration,
Phenomenal, Mental, Applied,
Buddhism.
APPLIED BUDDHISM:
PHENOMENAL AND MENTAL
CULTIVATION
Introduction
The Phenomenal and mental cultivation in
Buddhist perspective are numerous and
diversified. Some of the common practices
include sutra-reading, ritual worship, abundant
offering and charitable practices, strict
observance of the Canons of Discipline, Name-
reciting, Ch'an Meditation, taking a journey to
visit venerable monks living in secluded places
and so forth. But by practicing some of these

activities out of mere faith and following them
routinely and meticulously in our day to day life
will not lead to salvation or liberation from
suffering. We must make every effort to
understand the inner meanings of the
teachings of the Buddha. The Buddha wanted
to live through his teachings or the Dhamma.
Thus, idol worship, offerings and rituals were
never advocated by the Buddha and he never
encouraged them either during his lifetime.1,2,3
The first and foremost priority in Buddhism is
the true interpretations of the Dhamma. The
faith and practice are secondary and are not
mandatory. The success to end suffering lies in
the internalization of the teachings of the
Buddha. We must train and retrain our bodies,
mouths and minds to attain grand-mirror-like

wisdom in order to visualize all the phenomena
as truly as they are.4

Integration of Phenomenal and Mental
Cultivation
In Buddhism, cultivation is classified into two
aspects – (1) the phenomenal aspect of
cultivation such as sutra-reading, ceremonial
worship etc. which are referred as visible
outward cultivation and (2) the mental aspect
of cultivation which is subtle intangible inward
cultivation such as self-introspection and
looking into the mind. Since, the body and the
mind are correlated and inseparable from each
other, the cultivation of the one aspect
necessarily involves that of the other. So, in the
mental aspect there is the phenomenal and in
the phenomenal aspect there is the mental.
The better we understand the principle of
cultivation, more serious would be our
cultivation. In other words, more serious our

cultivation, the better is our understanding of
the principle. From this it may be seen that
principle and practice should go together and
there is no need to lean against one and
neglect the other. As long as we can integrate
the two aspects of cultivation harmoniously and
are always mindful of the Law of Karma
operating the process of cause and effect at all
times.1,3,4
Applied Buddhism in Phenomenal and
Mental Cultivation2,3,5
At the initial stage, we can start leaning the
Buddhist teachings without developing any
faith or belief at the beginning or performing
any Buddhist rituals. Once, we understand the
true meanings of Buddhist teachings and able

to relate them to our own life, then
automatically we shall start applying them in
our daily practice.
Believe and faith in Buddhism would develop
gradually as our mind starts accepting the
Dhamma. But we should always remember that
blind faith without proper interpretation of
Dhamma is never encouraged in Buddhism.
The teachings of the Buddha should always be
accepted with critical evaluation and analytical
reasoning for our true understandings.
Buddhism should be adopted and applied in
daily practice as a philosophical, Psychological
and moral foundation of our society and a way
of life rather than a religion. As we often
present Buddhism wrapped up in a cover of
religion, the followers of other religious faiths

often feel uncomfortable to learn Buddhism.
They often suffer from a feeling of guilt and
injustice in having wrong notion of deceiving
their own religion and accepting another new
one. As a result, some religious communities
still possess a hostile attitude towards
Buddhism.
Eradication of Three Poisons1,4,5
eradication of greed, hatred and delusion.
These are the three poisons which are the main
cause for our attachments either to material
forms or dogmatic views. It is the attachment
of mind to material forms or dogmatic views
that is responsible for all our sufferings in life.

So, all the Buddhist teachings are directed
towards achieving the goal of eradication of the
three poisons of greed, hatred and delusion.
However, the phenomenal and mental
cultivation in Buddhism advocates intensive
and incessant practice. It is only by cultivating
on regular and repeated occasions that we
could advance nearer the goal of
Enlightenment.
If someone argues against the phenomenal and
mental cultivations, he would be unaware of his
own greed, hatred, stupidity, passions,
prejudices and subjective thoughts and also
ignorant of the objective reality of those
phenomena. He would be as foolish as a patient
in serious condition refusing to take medical
treatment.

Purification of the Activities Involving
Body, Mouth and Mind
All human activities generally involve the use of
three aspects of the human anatomy as the
body, mouth and mind. Although the mind is
the dominant factor of all, yet only through the
body and the mouth can its activities be
manifested. Thus, all the three aspects are
indivisible and inseparable from one another.
This is same as the case of wave which is
inseparable from water and itself is also water.
So, illusion is also inseparable from truth. All
activities, including the cultivation of mind, are
manifestations of the True Nature. It is also
appropriate to refer that all Dhammas are
related to the cultivation of the True Nature.
Hence, more the cultivation more is the

manifestation of the True Nature and more the
benefits of mankind.1,4,5
Practice of Discipline, Concentration and
Wisdom
The phenomenal and mental faculties need to
be trained and retrained to become pure and
stainless. This is known as Mental Purification.
In Buddhism there is no cultivation without
discipline, concentration and wisdom. There is
no Dhamma without discipline, concentration
and wisdom. These three-fold studies are the
basic tenet for learning and cultivating
Buddhism. When the phenomenal and mental
faculties are morally restrained, it is Discipline.
When the phenomenal and mental faculties are
calm and still, it is Concentration. When the
phenomenal and mental faculties illuminate
unobtrusively and freely, it is Wisdom.1,4

Discipline, Concentration and Wisdom are the
triple functions inherent in the True Nature. In
other words, these are the three aspects of the
same thing. The fundamental objective of
cultivation is to orient the body, mouth and
mind to the True Nature by evoking these three
functions.1,4
It is only by cultivating Buddhism in accordance
with this fundamental principle that the
beneficial effects of turning the mind from
defilement into purity, from chaos into stability
and from delusion into understanding may be
achieved. We should finally realize that there is
neither purity nor impurity; neither motion nor
stillness; neither wisdom nor attainment of any

sort. This is the fundamental expression of the
True Nature.1,4
Conclusion
eradication of greed, hatred and delusion.
Although the mind is the dominant factor of all,
yet only through the body and the mouth can
its activities be manifested. Thus, all the three
aspects are indivisible and inseparable from
one another. Since, the body and the mind are
correlated and inseparable from each other, the
cultivation of the one aspect necessarily
involves that of the other. So, in the mental
aspect there is the phenomenal and in the
phenomenal aspect there is the mental. In

Buddhism there is also no cultivation without
discipline, concentration and wisdom.1,4
With this background of the benefits of
phenomenal and mental cultivations, it is now
time to send a clear message to everyone for
the eradication of all unwarranted
apprehensions related to Buddhism. It has to
be borne in mind that Buddhism never
interferes with the socio-cultural or religious
practices of any community. So, any person
belonging to any other religious community can
feel free to learn Buddhism and apply the
Buddhist teachings in his daily life to end
suffering, without changing his own religion or
getting converted into Buddhism.2,3,5

References
1. Manabu, W. 2008. Self-Cultivation and
the Body in Religious Traditions: From the
Point of View of the History of Religions.
Shūkyō kenkyū. Japan: Annual Convention of
the Japanese Association for Religious
Studies No66. 81(355):98.
2. Barua, A., Basilio, M.A. 2009. Applied
Buddhism in Modern Science: Episode 1.
Hong Kong: Buddhist Door, Tung Lin Kok
Yuen & Unibook Publications.
3. Barua, A., Testerman, N., Basilio, M.A.
2009. Applied Buddhism the Foundation of
Our True Understanding. Hong Kong:

Buddhist Door, Tung Lin Kok Yuen & Unibook
Publications.
4. Chatterjee, A.K. 1975. The Yogācāra
Idealism. Varnasi, India: Bhargava Bhushan
Press, the Banaras Hindu University Press.
5. Barua, D.K. 2005. Environment & Human
Resources: Buddhist Approaches. Applied
Buddhism: Studies in the Gospel of Buddha
from Modern Perspectives. . Varanasi, India:
Centre for Buddhist Studies, Department of
Pali & Buddhist Studies, Benaras Hindu
University: 90-6.

THE GOAL TO DEVELOP
MIRROR-LIKE WISDOM
Kong
Hong Kong, 2009

THE GOAL TO DEVELOP MIRROR-LIKE
WISDOM
Abstarct
The most famous innovation of the Yogācāra School
was the doctrine of eight consciousnesses and it
upheld the concept that consciousness (vijñāna) is
real, but its objects of constructions are unreal. The
key emphasis of Yogācāra is on insight meditation
which is actually considered to be a means of
abandoning delusions about the self and about the
world. When the storehouse consciousness is finally
transformed into the grand-mirror-like wisdom, it
reflects the entire universe without distortion. This
wisdom can perceive many objects accurately and
simultaneously.

Key Words: Mind, Manas, Ālaya,
Consciousness, Insight,
Meditation.

THE GOAL TO DEVELOP MIRROR-LIKE
WISDOM
Introduction
The Yogācāra school of Buddhist thought was
founded by the two brothers, Asanga and
Vasubandhu in the fifth century. Yogācāra was
a synthesis created in response to all existing
schools of Buddhism during the third century
BC. Yogācāra extracted the common teachings
from all the Buddhist traditions and made an
attempt to resolve the problems that most of
them were facing. The key epistemological and
metaphysical insights of Yogācāra evolved from
the common Buddhist belief that knowledge
comes only from the senses (vijnapti). With a
new insight, Yogācāra proposed that the mind,
itself, was an aspect of vijnapti.1,2,3,4

Asanga further recognized that though the
mind can sense its own objects, which are
known as thoughts (apperception), but it
cannot verify its own interpretation. As the
senses are constantly misinterpreted, our
thoughts (apperceptions) are also
misinterpreted in the same way. These
misconceptions are instinctive and nearly
universal because they are caused by the
desires, fears and anxieties that come with
animal survival. This results in an automatic
assumption of substance for self and objects
(atman and dharma) which are created to
suppress our fears.1,3,4,5

Various Types of Consciousness in
Yogācāra
The most famous innovation of the Yogācāra
School was the doctrine of eight
consciousnesses. Early Buddhism and
Abhidhamma described six consciousnesses,
each produced by the contact between its
specific sense organ and a corresponding sense
object. Thus, when a functioning eye comes
into contact with a color or shape, visual
consciousness is produced. Consciousness does
not create the sensory sphere, but is an effect
of the interaction of a sense organ and its true
object. If an eye does not function but an object
is present, visual consciousness does not arise.
The same is true if a functional eye fails to
encounter a visual object.5,6,7,8,9

Arising of consciousness is dependent on
sensation. There are altogether six sense
organs (eye, ear, nose, mouth, body, and mind)
which interact with their respective sensory
object domains like visual, auditory, olfactory,
gustatory, tactile, and mental spheres. Here,
the mind is considered to be another sense
organ as it functions like the other senses. It
involves the activity of a sense organ (manas),
its domain (mano-dhātu) and the resulting
consciousness (mano-vijñāna).
Each domain is discrete and function
independent of the other. Hence, the deaf can
see and the blind can hear. Objects are also
specific to their domain and the same is true of
the consciousnesses like the visual
consciousness is entirely distinct from auditory

consciousness. There are six distinct types of
consciousness namely, the visual, auditory,
olfactory, gustatory, tactile and mental
consciousness.5,6,7,8,9
The six sense organs, six sense object domains
and six resulting consciousnesses comprise our
eighteen components of experience and are
known as the eighteen dhātus. According to
Buddhism, these eighteen dhātus are the
comprehensive sensorium of everything in the
universe.6,7,8,9
As Abhidhamma grew more complex, disputes
intensified between different Buddhist schools
along a range of issues. In order to avoid the
idea of a permanent self, Buddhists said citta is
momentary. Since a new citta apperceives a
new cognitive field each moment, the apparent

continuity of mental states was explained
causally by claiming each citta, in the moment
it ceased, also acted as cause for the arising of
its successor. This was fine for continuous
perceptions and thought processes, but
difficulties arose since Buddhists identified a
number of situations in which no citta at all was
present or operative, such as deep sleep,
unconsciousness, and certain meditative
conditions explicitly defined as devoid of citta
(āsaṃjñī-samāpatti, nirodha-samāpatti). So, the
controversial questions were: from where does
consciousness reemerge after deep sleep? How
does consciousness begin in a new life? The
various Buddhist attempts to answer these
questions led to more difficulties and disputes.
For Yogācāra the most important problems

revolved around questions of causality and
consciousness.6,7,8,9

Yogācārins responded by rearranging the
tripartite structure of the mental level of the
eighteen dhātus into three novel types of
consciousnesses. Mano-vijñāna (empirical
consciousness) became the sixth consciousness
processing the cognitive content of the five
senses as well as mental objects (thoughts,
ideas). Manas became the seventh
consciousness, which was primarily obsessed
with various aspects and notions of "self".
Hence, it was called "defiled manas" (kliṣṭa-
manas). The eighth consciousness, ālaya-
vijñāna also known as "warehouse
consciousness," was totally novel.6,7,8,9

Four Wisdoms from Eight
Consciousnesses7,8,9
(1)The first five perceptual consciousnesses
are transformed into the Wisdom of
Successful Performance. This wisdom is
characterized by pure and unimpeded
functioning (no attachment or distortion) in
its relation to the (sense) organs and their
objects.
(2)The sixth consciousness is the perceptual
and cognitive processing center. It is
transformed into the Wisdom of Wonderful
Contemplation which has two aspects
corresponding to understanding of the
“emptiness of self” and that of the
“emptiness of Dhammas”.

(3)The seventh consciousness defiles the
first six consciousnesses with self and self-
related afflictions. It is transformed into the
Wisdom of Equality which understands the
nature of the equality of self and of all other
beings.
(4) The eighth, the storehouse
consciousness, is transformed into the
grand-mirror-like wisdom. This wisdom
reflects the entire universe without
distortion. Like mirror can reflect many
objects simultaneously, the wisdom can
perceive many objects accurately and
simultaneously. This can be achieved by
proper transformation of the Ālaya-vijñāna
to this wisdom and is considered to be the
state of the Buddhahood.

A similar principle is applied in the modern
telescopes for observing the universe. The lens
of a modern telescope is replaced by a mirror in
order to avoid chromatic aberrations. Mirror of
the telescope reflects the true image of the
space and universe.
Conclusion
In Yogācāra concept, true knowledge begins
when consciousness ends. Thus,
“Enlightenment” is considered as the act of
bringing the eight consciousnesses to an end
and replacing them with enlightened cognitive
abilities (jñāna). Here, the sixth consciousness
(Manas) becomes the immediate cognition of
equality (samatā-jñāna) by equalizing self and

other. When the Warehouse Consciousness
finally ceases it is replaced by the Great Mirror
Cognition (Mahādarśa-jñāna) that sees and
reflects things truly as they are (yathā-
bhūtam).5,6,8
Thus, the grasper-grasped relationship ceases
and the mind projects the things impartially
without exclusion, prejudice, anticipation,
attachment, or distortion. These "purified"
cognitions remove the self-bias, prejudice and
obstructions that had previously prevented a
person from perceiving beyond his selfish
consciousness. Since enlightened cognition is
non-conceptual, its objects cannot be
described. So, the Yogācāra School could not
provide any description regarding the outcome
of these types of enlightened cognitions except

for referring these as 'pure' (of imaginative
constructions).3,5,8

References
1. Keenan, J.P. 1988. Buddhist Yogācāra
Philosophy as Ancilla Theologiae. Japanese
Religions 15: 36.
2. Pensgard, D. 2006. Yogācāra Buddhism:
A sympathetic description and suggestion
for use in Western theology and philosophy
of religion. JSRI 15:94-103.
3. Lusthaus, D. 2002. Buddhist
Phenomenology: A Philosophical
Investigation of Yogācāra Buddhism and the
Ch’eng Wei-shih lun. New York: Routledge
Curzon.
4. Suzuki, D.T. 1998. Studies in the
Lankavatara Sutra. New Delhi: India
Munshiram Manoharlal Pub Pvt Ltd.

5. Chatterjee, A.K. 1975. The Yogācāra
Idealism. Varnasi, India: Bhargava Bhushan
Press, the Banaras Hindu University Press.
6. Tripathi, C.L.1972. The Problem of
Knowledge in Yogācāra Buddhism. Varnasi,
India: Bharat-Bharati Press.
7. King, R.1994. Early Yogācāra and its
relationship with the Madhyamika school.
Philosophy East & West 44: 659.
8. King, R. 1998. Vijnaptimatrata and the
Abhidhamma context of early Yogācāra.
Asian Philosophy 8(1): 5.
9. Yin, J. 2009. Yogācāra school and Faxiang
school. Hong Kong: The Centre of Buddhist
Studies, the University of Hong Kong.

Applied Buddhism in Self Cultivation

Enviado por

Dados do documento

Direitos autorais

Formatos disponíveis

Compartilhar este documento

Compartilhar ou incorporar documento

Opções de compartilhamento

Você considera este documento útil?

Este conteúdo é inapropriado?

Direitos autorais:

Formatos disponíveis

Applied Buddhism in Self Cultivation

Enviado por

Direitos autorais:

Formatos disponíveis

APPLIED BUDDHISM IN

ANKUR BARUA, DIPAK KUMAR BARUA,

Hong Kong, 2009

University of Hong Kong (MBuddStud, 2009). He had also completed

2007) while the other from Manipal University (MBBS-2000, MD in

Community Medicine - 2003) and presently working as Associate

Professor of Community Medicine at Melaka-Manipal Medical College in

for Postgraduate Studies in Education, Journalism & Library Science in

the University of Calcutta (1987-1991) and the Director of Nava

Nalanda Mahavihara, Nalanda (1996-1999). He is also the pioneer in

developing the concept of applied Buddhism.

for conducting research on religion and science.

First Publication on 26th December 2009

Buddhist Door, Tung Lin Kok Yuen, Hong Kong

Copyright © Ankur Barua, Dipak Kumar Barua and M.A.Basilio

Communication Address of Corresponding Author:

Dr. ANKUR BARUA

Block – EE, No.-80, Flat No.-2A,

Salt Lake City, Sector-2,

Kolkata - 700091, West Bengal, INDIA.

Mobile: +91-9434485543 (India), +60122569902 (Malaysia)

Applied Buddhism in Self Cultivation Page 2

Ignore Self-entity: Cultivate the Mind

Applied Buddhism: Phenomenal and Mental Cultivation

The Goal to Develop Mirror-like Wisdom 40

Applied Buddhism in Self Cultivation Page 3

The authors would like to extend their sincere thanks to Ven.

Dr. Jing Yin, Professor of Buddhist Studies and Director of the

Centre of Buddhist Studies in the University of Hong Kong for

his kind support, inspiration, encouragement and timely advice

during the compilation of this book.

The authors would like to express their sincere gratitude and

indebtedness to Prof. Y. Karunadasa and Ven. Dr. Guang

Xing, the eminent professors at the Centre of Buddhist Studies

in the University of Hong Kong for their constant

encouragement, constructive criticism, personal attention and

valuable guidance throughout this work.

Applied Buddhism in Self Cultivation Page 4

“Applied Buddhism” is the foundation of our true

understanding of all the events occurring in nature. The

term “Applied Buddhism” explains how every person can

relate Buddhist ideas in his or her daily life and in

profession. This book provides guidance on how to apply

the principles of the Doctrine of the Buddha in our day to

day life in an effective manner to enrich our phenomenal

and mental cultivation.

Applied Buddhism in Self Cultivation Page 5

CULTIVATE THE MIND

Buddhist Door, Tung Lin Kok Yuen, Hong

Hong Kong, 2009

Applied Buddhism in Self Cultivation Page 6

Buddhism is the only world religion which does

not recognize nor non-recognize the presence

of any soul or self-entity. Whether a soul or a

self-entity is present or absent was never

answered by the Buddha. These questions are

categorized as unanswered questions in

Buddhism which the Buddha had insisted to be

put aside (thapaniya) as they always lead to

suffering and never address the issue of

Applied Buddhism in Self Cultivation Page 7

doctrine of no-self, but a not-self strategy for

shedding suffering by letting go of its cause

that leads to the highest level of unlimited