On the Need to Apply the Ālayavijñāna theory to Modern Meditation Practices: Focusing on the first argument of the Eight Proofs of the Existence of the Ālayavijñāna

Abstract

This paper analyzes the content of the eight proofs of the existence of the Ālayavijñāna, which were established in the context of the Viniscayasamgrahani of Yogācārabhūmi-śāstra the Viniscayasamgrahani, in a contemporary perspective, and suggests the necessity of applying them to modern meditation practices. If we understand the eight proofs of the existence of the Ālayavijñāna in a modern context, they can be summarized as follows. The first proof is that the discriminative function of five consciousness and the sixth consciousness, which perceives the functioning of the sense organs, is incapable of the function of upādi, and only the Ālayavijñāna is capable of this function of upādi, which applies to the body, speech, in seed. The second proof is that the birth of all living beings is only possible with the existence of the Ālayavijñāna. The third proof is that only with the existence of the Ālayavijñāna can one perceive all aspects of an object clearly. The fourth proof is that only with the existence of the Ālayavijñāna can one retain the potentiality for nāma-grāha and ātma-grāha within the mind. The fifth proof is that only with the existence of the Ālayavijñāna can one contain karma. The sixth proof is that only with the existence of the Ālayavijñāna can one experience the various sensations of the body. The seventh proof is that only with the existence of the Ālayavijñāna can one continue life in the state of asaṃjñi-samāpatti and nirodha-samāpatti. The eighth proof is that only with the existence of the Ālayavijñāna can one explain the differentiation of bodily sensations between the head and the feet cooling down at the time of death. When the eight proofs of the existence of the Ālayavijñāna are combined with modern meditation techniques, it can surpass the limitations of various meditation practices being conducted in Korea and can heal even the deepest inner the Ālayavijñāna. Especially, the function of upādi demonstrated in the first argument, is an area that can be reached through prolonged and in-depth observation of the body of the sensory organs and thoughts. In addition, it is important to practice prenatal meditation related to the birth of life, and it is necessary to develop death meditation in relation to the phenomena that occur at the time of death. In addition, in the consciousness only school of Buddhism, it is claimed that the Ālayavijñāna creates the body and seeds when it is turned inward, and creates the natural environment, when it is turned outward. Therefore, developing meditation techniques that combine with the natural environment is required for overall healing of the mind.