delineating the number of factors or in constructing
any classification schemata, but he was interested in
the inherent nature of factors (dharmata). Existence is
only valid from a conventional (samvrti) point of view,
but it is not valid when viewed from the standpoint of
absolute (paramartha) truth.
Vijñanavada dharma theory
The Vijñanavada or YOGACARA SCHOOLagrees with
Madhyamaka that all is empty, but posits that con-
sciousness is real. Vijñanavada postulates a kind of
subconscious, called the storehouse consciousness
(ALAYAVIJN
ANA). Phenomenal existence is the illusory
projection of that storehouse consciousness. Every fac-
tor stored in the alayavijñanais a seed (blja), a Sau-
trantika term. One should do away with tainted seeds
and develop untainted seeds. The school also distin-
guishes a consciousness called mind (manas), which
clings to the idea of self. In East Asia this school is
called the FAXIANG SCHOOL(Sanskrit, dharmakara) or
“characteristics of dharmas.” Dharmahere refers to the
hundred factors this school distinguishes, elaborating
on the Sarvastivada classification. What became the
East Asian variety of Yogacara was first taught in
Nalandaby Dharmapala (439–507) and taken to China
by XUANZANGin 645. It claims that the specific nature
of a factor is distinct from its specific mode. Their one
hundred factors are:
- Eight thought factors, namely the eight con-
sciousnesses - Fifty-one associated mental factors (5 universal,
5 limited, 11 wholesome, 6 defiled, 20 secondary
defilements, and 4 indeterminate) - Eleven matter factors
- Twenty-four dissociated factors
- Six unconditioned factors
Most important is the eighth consciousness, the store-
house consciousness, which stores the seeds of all po-
tential manifestations.
See also:Agama/Nikaya; Anatman/Atman (No-Self/
Self); Buddhahood and Buddha Bodies; Conscious-
ness, Theories of; Cosmology; Psychology; Sarvasti-
vada and Mulasarvastivada
Bibliography
Chatterjee, Ashok Kumar. The Yogacara Idealism,2nd edition,
2nd reprint. Delhi: Motilal Banarsidass, 1999.
Frauwallner, Erich. Studies in Abhidharma Literature and the
Origins of Buddhist Philosophical Systems,tr. Sophie F. Kidd.
New York: State University of New York Press, 1995.
Hirakawa, Akira. “The Meaning of ‘Dharma’ and ‘Abhi-
dharma’.” In Indianisme et Bouddhisme: Mélanges offerts a
Mgr. Étienne Lamotte.Louvain, Belgium: Institut Oriental-
iste de Louvain, Peeters Press, 1980.
Lamotte, Étienne. History of Indian Buddhism: From the Origins
to the S ́aka Era,tr. Sara Webb-Boin. Louvain, Belgium:
Peeters Press, 1988.
La Vallée Poussin, Louis de. Abhidharmakos ́abhasyam,4 vols.,
tr. Leo M. Pruden. Berkeley, CA: Asian Humanities Press,
1991.
Masuda, Jiryo. “Origin and Doctrines of Early Indian Buddhist
Schools.” Asia Major2 (1925): 1–78.
Mizuno, Kogen. Essentials of Buddhism: Basic Terminology and
Concepts of Buddhist Philosophy and Practice.Tokyo: Kosei,
1996.
Ñyanatiloka Mahathera. Guide through the Abhidhamma Pitaka.
Kandy, Sri Lanka: Buddhist Publication Society, 1983.
Potter, Karl H., ed. Encyclopedia of Indian Philosophies,Vol. 7:
Abhidharma Buddhism to 150 A.D.Delhi: Motilal Banarsi-
dass, 1998.
Potter, Karl H., ed. Encyclopedia of Indian Philosophies,Vol. 8:
Buddhist Philosophy from 100 to 350 A.D.Delhi: Motilal Ba-
narsidass, 1999.
Rhys Davids, Caroline A. F. A Buddhist Manual of Psychological
Ethics: Dhammasan ̇gani,3rd edition. Oxford: Pali Text So-
ciety, 1997.
Skorupski, Tadeusz. “Buddhist Dharma and Dharmas.” In The
Encyclopedia of Religion,ed. Mircea Eliade. New York:
Macmillan, 1987.
Stcherbatsky, Theodore. The Central Conception of Buddhism
and the Meaning of the Word ‘Dharma,’2nd Indian reprint.
Delhi: Motilal Banarsidass, 1974.
Takakusu Junjiro. The Essentials of Buddhist Philosophy,3rd edi-
tion, 3rd reprint. Delhi: Motilal Banarsidass, 1998.CHARLESWILLEMENDHARMADHATUDharmadhatu,composed of dharma (law, principle,
or reality) and dhatu(realm or element), is translated
literally as “realm of reality.” It generally refers to all
things that can be perceived with the sense faculties.
It also refers to the physical universe, of which time,
space, and all living beings are constituent elements.
In the HUAYAN SCHOOLof Buddhism, dharmadhatuis
identified with the “Thusness” (reality) of the Bud-DHARMADHATU