Yogācāra 🕉 Buddhism

“[T]he images that appear as the [phenomenon] and its meanings are [one’s own] mind.” — Vasubandhu “[Bodhisattvas] ... discard any notions of referents and thus grasp that the aspects of the [phenomenon] and its meanings are [nothing but appearances of] their very own mind.” — Vasubandhu “All words are dependent on language. Meaning is not because it transcends existence and nonexistence. It is not subject to arising, and it has no substance.” — Laṅkāvatārasūtra “To understand that nothing exists except as an ideation of one’s own mind and to transcend dualistic projections, bodhisattvas rely on meaning and not on language.” — Laṅkāvatārasūtra

[Individual] consciousness is two-fold, as cause and effect. As cause it is called [transcendental] consciousness (ālayavijñāna), and as effect it is called [phenomenal] consciousness (pravṛttivijñāna). — Vasubandhu

When consciousness no longer seizes on any object whatever, then consciousness is established in consciousness-in-itself (vijñānamātratva). When there is nothing that is grasped, that is consciousness-in-itself, because there is no grasping. That is the supreme, world-transcending knowledge (jñana), without mind (acitta) and without support or object. From the abandonment of the two-fold faults [of the subject-object dichotomy], there occurs the revulsion of transcendental consciousness (ālayavijñāna). That alone is the pure realm (dhātu), unthinkable, good, unchanging, blissful, the liberation body (vimuktikāya), the dharma-body (dharmakāya), so-called, of the great sage. — Vasubandhu

[T]hrough turning away from the linguistic fabrications of what is seen, heard, perceived, and spoken in the world, mastery over what is seen, heard, perceived, and spoken is attained. — Vasubandhu

One Nature, perfect and pervading, circulates in all natures. One Reality, all-comprehensive, contains within itself all realities. The one Moon reflects itself wherever there is a sheet of water, and all the moons in the waters are embraced within the one Moon. The Dharma Body of all the buddhas enters into my own being. And my own being is found in union with theirs. ... The Inner Light is beyond praise and blame; like space it knows no boundaries, yet it is even here, within us, ever retaining its serenity and fulness. It is only when you hunt for it that you lose it; you cannot take hold of it, but equally you cannot get rid of it, and while you can do neither, it goes on its own way. You remain silent and it speaks; you speak, and it is dumb; the great gate of charity is wide open, with no obstacles before it. — Yung-chia Ta-shih

One must know that in reality there is no external object, but only the internal consciousness which arises [in such a way that it] resembles an external object. — Ch’eng-wei-shih-lun, Vijñaptimātratāsiddhiśāstra

Fools let their thoughts wander among the names and appearances of convention to which they are attached. And as they wander among the multitude of shapes that appear, they fall prey to views and longings concerning a self and what belongs to a self, and they become attached to excelling. And once they are attached, they are blinded by ignorance and give rise to passion. And once they are inflamed, the karma produced by desire, anger, and delusion accumulates. And as it accumulates, they become enveloped in their own projections, like silkworms in cocoons, or submerged in boundless states of existence in the sea of birth and death, as if they were on a waterwheel. But because of their ignorance, they do not realize that their own existence is an illusion, a mirage, a reflection of the moon in water, and without a self or what belongs to a self, that it is devoid of the origination, duration, or cessation of what characterizes or what is characterized, and that it arises from the projections of their own mind and not from a creator, time, motes of dust, or a supreme being. Thus do fools wander among names and appearances. — Laṅkāvatārasūtra

Observing light is a cause of liberation for noble ones. — Paṭisambhidāmagga (Khuddaka Nikāya)

https://www.academia.edu/resource/work/22551937

The fundamental change can occur only through] causing [transcendental] consciousness (ālayavijñāna) that contains the seeds of all afflicted phenomena to be without these seeds. — Vasubandhu

True reality is beyond the path of speech and beyond mundane knowledge. — Asvabhāva

https://www.academia.edu/12663114/The_Dreamer_and_the_Yogin_On_the_relationship_between_Buddhist_and_Saiva_idealisms

https://www.academia.edu/resource/work/43510894

https://www.academia.edu/resource/work/37445220

As the grasping and attachment of such senses as the eye to form give rise to consciousness, bodies, houses and the world of objects that are perceptions of one’s own mind are fabricated and manifested from one’s own projections. — Laṅkāvatārasūtra