Mind or simultaneous arising?
Aakara-vijnana-vada (the doctrine of substantive consciousness) claims that although external objects do not independently exist, the mind itself (cittamatra) does exist as such. This view, which we know as Mind-only, presents Mind as ultimate reality.
Nirakara-vijnana-vada (the doctrine of non-substantive consciousness) is based on asserting the emptiness (sunyata) of both external objects and consciousness. This outlook asserts that observer and observed, or in other words, consciousness and external objects, are bound together in an indissoluble union impossible of splitting apart. Nevertheless, both lack credible claim to independent ontological existence. The term that describes this union is "simultaneous arising", which means that consciousness and its object arise, and can only arise, in immediate proximity. Or, in other words, one cannot come into being without the other.
Adapted from:
http://www.dharmafellowship.org/library/essays/yogacara-part1.htm
Nirakara-vijnana-vada (the doctrine of non-substantive consciousness) is based on asserting the emptiness (sunyata) of both external objects and consciousness. This outlook asserts that observer and observed, or in other words, consciousness and external objects, are bound together in an indissoluble union impossible of splitting apart. Nevertheless, both lack credible claim to independent ontological existence. The term that describes this union is "simultaneous arising", which means that consciousness and its object arise, and can only arise, in immediate proximity. Or, in other words, one cannot come into being without the other.
Adapted from:
http://www.dharmafellowship.org/library/essays/yogacara-part1.htm
