Chapter 1: What is the Mind?

· The origin of consciousness-raising, Buddha
· Inheriting the Buddha's original teachings
· Knowledge, only the mind
· There is no object outside the mind.
· Interpretation of the mind of the Yogacara school
· The five previous consciousnesses, the mind that reflects like a mirror
· Sixth consciousness, the thinking mind
· Root of thought, the root of the mind
· The various functions of the sixth consciousness: The sixth consciousness in conjunction with the five previous consciousnesses
· The various functions of the sixth consciousness: 'consciousness' that arises on its own without the 'five previous consciousnesses'
· The seventh consciousness, manasikāra, is the selfish and self-centered mind.
· Malnasik, the mind that exists in the depths
· The seventh consciousness, the function of the manasikāra
· The four defilements that always work together with 'Malnasik'
· The eighth consciousness, Alaya-vijnana, is the mind that exists in the deepest part of the mind.
· Alaya-vijnana is a constantly changing mind
· Function of Alaya 1.
Subject of reincarnation
· Function of Alaya 2.
'Fundamental Food', the Prerequisite for All Mental Functions
· Function of Alaya 3.
'Decoration', the bearer of karma
· Function of Alaya-style 4.
'Adanasik', the function of maintaining the shape of the seed and body
· Unripe consciousness (異熟識), the nature of karma changes and matures
· 'All Seeds', a heart that contains traces of experience
· 'Moisture' existing in Alaya-vijnana

Chapter 2: The World Created by the Mind

· Consciousness transformation, the mental activity that creates phenomena
· Pre-meal changes, the subject of perception and the object of perception
· The first eloquence of the pre-meal stool, 'Alaya-sik'
· The objects of perception of 'Alaya-vijnana', seeds, the karmic body, and the world
· The second most powerful speech before the meal, 'Malnasik'
· The third pre-sikbyeon, 'consciousness' and 'pre-five consciousness'
· Alaya-vijnana and seeds
· Alaya theory of dependent origination, the principle of mental functioning
· The world view of the three natures (Tri-svabh?va) and consciousness
· The yogic interpretation of dependence and acting
· The world of reincarnation, the world of change
· 'Wonseongsilseong', the world of enlightenment
· The Three No-Self Natures_ The Three No-Self Natures
· The Three Non-Self-Natures (三無自性)_Nature of life and non-nature of vehicle
· The three magnetic and three non-magnetic sides of existence
· Three quantities, three ways of perception
· Three quantities and eight types of food
· The cognitive structure of the mind
· Tetradionalism, the four parts of the mind
· 'Four Links', the four principles of existence 1: Cause and effect, and the relationship between cause and effect
· 'Four Links', the four principles of existence 2: Soyeonyeon, Jeungsangyeon
· 5 Classifications of Existence
· Interpretation of the phenomenon of perception: Formless consciousness only
· Interpretation of the phenomenon of perception: Formless consciousness only

Chapter 3: The Mind and Its Functions

· Buddha's teachings and classification of mind
· Systematic analysis of the mind in Vijñānavata
· The mind and the mind-places, the king and his subjects
· Classification of mental factors
· The all-pervasive mind
· Five types of mental factors
· Separate mental factors, mental factors that act on different objects
· Five types of separate mental factors
· Self-nature goodness: the function of an inherently good mind
· Corresponding good: The mind's action of becoming good by corresponding to its own good.
· 'Defilement 1', the confusing mental activity
· 'Defilement 2', the five types of negative views
· 'Subunyeol', the mental factors of defilements that function as secondary defilements
· 'Small and independent afflictions', a strong and independent affliction mentality
· Types of 'minor afflictions'
· 'Middle-level defilements', the range of action is between 'small-level defilements' and 'large-level defilements'
· 'Great affliction', which exists throughout the polluted mind
· Types of great afflictions
· 'Negative mind', the mind's function that is not fixed on either side

Chapter 4: The Path of Practice

· The path of practice
· Level 1: A stage for accumulating blessings and wisdom
· Self-sufficiency level 2, the stage where the direction toward liberation is determined
· Stage 1 of the practice of making efforts_4 good roots, difficult stage
· Addition position 2, 4th line root position, artificial position, three first law positions
· Actual act 3, 4 judges, 4 practical knowledge
· The stage of seeing the true nature, the stage of seeing the true nature
· Moisture wicking, a step to wipe away fine moisture
· Gyeongwiwi, perfect realm

Chapter 5: Change of Mind through Practice

· 'Reliance', a qualitative change in the mind
· 'Consciousness turns into wisdom', 'consciousness' becomes 'wisdom'
· 'Jeon 5-shik' is 'Seongsojakji (成所作智)'
· 'Consciousness' is 'wonderful observational wisdom'
· ‘Malnasik’ means ‘equal wisdom’
· 'Alaya-vijnana' is 'Great Mirror Wisdom'

Chapter 6: Thinkers of the Yogacara School

· Yogacara
· Maitreya Bodhisattva, the founder of the Yogacara school
· Maitreya's writings
· Asatta, a systematization of consciousness-consciousness
· Vasubandhu, who brought about the flowering of consciousness-based learning
· An Hye, a scholar and a law-abiding scholar
· Monk Tripitaka's site
· A master of Korean Confucianism, Woncheuk
· The writings and thoughts of Woncheuk, a master of Korean Confucianism 2

What is mind (consciousness)?
Why did the Buddhists insist that it was 'only the mind'?

Yogacara is a Mahayana Buddhism that inherited the original teachings of Buddha.
The detailed observations of the mind by ancient Indian ascetics formed the basis of the Yogacara school.
'Yusik' means 'only the mind'.
That is, 'nothing exists outside of the mind, and all phenomena are created by the mind.'
The word that symbolizes it is the well-known ‘all is created by the mind’.
It means that 'everything is created by the mind and is not real or existent.'
Therefore, the objects that I see before my eyes are not separate from my mind, but are created together with my mind. This means that if I just change my mind, all suffering, worries, and troubles will disappear.
Yogacara studies the causes of the afflictions that arise in the human mind and proposes a mechanism for reaching a state of comfort and happiness through practice.

For example, I see an object called a cup through my eyes.
But if you look closely, I only see the cup through the image formed by my sensory organ, my eyes.
Let's look at the cup from a different perspective.
This time the cup appears to me differently than it did a moment ago.
The existence of a cup appears differently depending on my perspective.
That is, ‘there is no realm beyond consciousness’, ‘there is no realm beyond the mind [consciousness].’
It emphasizes that the object I see before my eyes is not separate from my mind, but arises together with my mind, and that only the mind exists and the object does not exist.


Yusik, a psychotherapy method created to cure the mental illness of suffering people

It can be said that Yusik is a 'psychotherapy method created to cure the illness of the human mind' that is suffering from phenomena by revealing the mechanism of seeing the mind correctly.
In fact, we often fight and suffer over seemingly trivial things.
There are surprisingly many people who are stressed and suffering from things like their closest parents, siblings, and spouses, as well as people at work, religion, and politics, and ultimately, people who need mental healing.
In a world created by the mind, consciousness was developed to accurately observe the mechanisms of the mind and to heal the minds of those suffering from mental illness.
Today, when we think of 'mind healing', Yogacara is in the spotlight as one of the modern psychotherapy methods.

“Verbalism explores the causes of the afflictions that arise in the human mind and proposes a mechanism for reaching a state of comfort and happiness through practice.
This process is accomplished through the task of elucidating the concept of a fixed and unchanging entity, such as the self or the law, which has a self-nature that is eternally unchanging.
In Vijñāṇaṇa, the concept of the embodied 'self' is seen as a development of the Alaya-vijnana, which exists deepest in our mind.
And the consciousness that regards Alaya-vijnana as the self and is obsessed with self-consciousness gives rise to the mind that sees external objects as realities.
“The purpose of Vijñāṇaṇa is to clearly understand that the materialized concepts are the creations of our minds, and to show in detail the mechanisms by which we can transform our minds into wise minds through practice.”
-From page 76 of the text-

This book is designed for those interested in the concept of consciousness, that is, what the mind is.
Author Ahn Hwan-ki wrote and revised the manuscript in line with the project's intention to make Confucianism easily accessible to the general public.
In order to eliminate the preconception that Yogacara is difficult, I tried to make Yogacara very easy to understand and to clearly organize its concepts.
This book was carefully planned and created with the hope that it would serve as a guide for those who are new to Vijñāna and Vijñāna studies, or for those who have been introduced to Vijñāna for some time but have not studied it in earnest, by explaining the main concepts of Vijñāna, which express various phenomena of the mind, as easily as possible.