{"id":18609,"date":"2025-04-21T01:06:44","date_gmt":"2025-04-21T01:06:44","guid":{"rendered":"https:\/\/snuac.snu.ac.kr\/eng\/?p=18609"},"modified":"2025-04-21T01:06:44","modified_gmt":"2025-04-21T01:06:44","slug":"the-11th-indian-literature-workshop","status":"publish","type":"post","link":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/2025\/04\/21\/the-11th-indian-literature-workshop\/","title":{"rendered":"The 11th Indian Literature Workshop: Buddha&#8217;s Consciousness, Buddha&#8217;s Body \u2013 Debates on the Manifestation and Form of Consciousness"},"content":{"rendered":"<p><strong><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-18610 aligncenter\" src=\"https:\/\/snuac.snu.ac.kr\/eng\/wp-content\/uploads\/2025\/04\/250425_poster-1-768x507.png\" alt=\"\" width=\"768\" height=\"507\" srcset=\"https:\/\/snuac.snu.ac.kr\/eng\/wp-content\/uploads\/2025\/04\/250425_poster-1-768x507.png 768w, https:\/\/snuac.snu.ac.kr\/eng\/wp-content\/uploads\/2025\/04\/250425_poster-1-768x507-300x198.png 300w, https:\/\/snuac.snu.ac.kr\/eng\/wp-content\/uploads\/2025\/04\/250425_poster-1-768x507-160x106.png 160w, https:\/\/snuac.snu.ac.kr\/eng\/wp-content\/uploads\/2025\/04\/250425_poster-1-768x507-400x264.png 400w\" sizes=\"auto, (max-width: 768px) 99vw, 768px\" \/><\/strong><\/p>\n<ul>\n<li><strong>Date: <\/strong>April 25th, Friday, 2025, 16:30 &#8211; 18:30<\/li>\n<li><strong>Location:<\/strong> Room 303, SNUAC (Bldg. 101)<\/li>\n<\/ul>\n<hr \/>\n<div>\n<p>Presenter: Hyeyung (Joong-Ang Sangha University)<\/p>\n<div class=\"flex-1 overflow-hidden\">\n<div class=\"react-scroll-to-bottom--css-mrdng-79elbk h-full\">\n<div class=\"react-scroll-to-bottom--css-mrdng-1n7m0yu\">\n<div class=\"flex flex-col text-sm pb-9\">\n<div class=\"w-full text-token-text-primary\" dir=\"auto\" data-testid=\"conversation-turn-3\" data-scroll-anchor=\"true\">\n<div class=\"py-2 px-3 text-base md:px-4 m-auto md:px-5 lg:px-1 xl:px-5\">\n<div class=\"mx-auto flex flex-1 gap-3 text-base juice:gap-4 juice:md:gap-6 md:max-w-3xl lg:max-w-[40rem] xl:max-w-[48rem]\">\n<div class=\"relative flex w-full min-w-0 flex-col agent-turn\">\n<div class=\"flex-col gap-1 md:gap-3\">\n<div class=\"flex flex-grow flex-col max-w-full\">\n<div class=\"min-h-[20px] text-message flex flex-col items-start whitespace-pre-wrap break-words [.text-message+&amp;]:mt-5 overflow-x-auto gap-3\" dir=\"auto\" data-message-author-role=\"assistant\" data-message-id=\"37ea1e8f-8826-4960-8dcf-a8653dffe0da\">\n<div class=\"markdown prose w-full break-words dark:prose-invert light\">\n<p class=\"\" data-start=\"51\" data-end=\"547\">In the history of Indian Buddhist philosophy, discussions on the manifestation of consciousness and the image of the object appearing within consciousness encompass a wide range of doctrinal issues. Among these, the later Yog\u0101c\u0101ra tradition presents two distinctly contrasting positions on how to define the relationship between the <em data-start=\"384\" data-end=\"396\">dharmak\u0101ya<\/em> (\u6cd5\u8eab), the embodiment of universal truth, and the <em data-start=\"446\" data-end=\"460\">sa\u1e43bhogak\u0101ya<\/em> (\u5831\u8eab), the body of enjoyment acquired as the result of prolonged spiritual cultivation.<\/p>\n<p class=\"\" data-start=\"549\" data-end=\"983\">These two positions differ based on whether the images of objects appearing in consciousness are ultimately true or false, which in turn leads to different explanations of the relationship between the <em data-start=\"750\" data-end=\"762\">dharmak\u0101ya<\/em> and the <em data-start=\"771\" data-end=\"785\">sa\u1e43bhogak\u0101ya<\/em>. Both positions agree that the manifestation of consciousness, in which there is no conceptual distinction between subject and object, is referred to as <em data-start=\"939\" data-end=\"951\">dharmak\u0101ya<\/em> and constitutes ultimate truth.<\/p>\n<p class=\"\" data-start=\"985\" data-end=\"1293\">In contrast, the Buddha&#8217;s <em data-start=\"1011\" data-end=\"1025\">sa\u1e43bhogak\u0101ya<\/em>, attained through extensive practice, appears as an image marked by virtuous qualities and functions to liberate sentient beings. Therefore, it becomes necessary to define the ontological status of the <em data-start=\"1228\" data-end=\"1242\">sa\u1e43bhogak\u0101ya<\/em> in its relational engagement with sentient beings.<\/p>\n<p class=\"\" data-start=\"1295\" data-end=\"1530\">The presenter reads and interprets relevant passages from <em data-start=\"1353\" data-end=\"1373\">S\u0101k\u0101rasiddhi\u015b\u0101stra<\/em> (\u201cTreatise on the Proof of Forms\u201d) by J\u00f1\u0101na\u015br\u012bmitra (10th\u201311th century), which lays out the two positions of the later Yog\u0101c\u0101ra school regarding this issue.<\/p>\n<p class=\"\" data-start=\"1532\" data-end=\"1704\">The presenter, Hyeyung, majored in Indian (Buddhist) Studies at the University of Hamburg in Germany and is currently a lecturer at the Joong-Ang Sangha University.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Date: April 25th, Friday, 2025, 16:30 &#8211; 18:30 Location: Room 303, SNUAC (Bldg. 101) Presenter: Hyeyung (Joong-Ang Sangha University) In the history of Indian Buddhist philosophy, discussions on the manifestation of consciousness and the image of the object appearing within consciousness encompass a wide range of doctrinal issues. Among these, the later Yog\u0101c\u0101ra tradition presents two distinctly contrasting positions on how to define the relationship between the dharmak\u0101ya (\u6cd5\u8eab), the embodiment of universal truth, and the sa\u1e43bhogak\u0101ya (\u5831\u8eab), the body of enjoyment acquired as the result of prolonged spiritual cultivation. These two positions differ based on whether the images of objects appearing in consciousness are ultimately true or false, which in turn leads to different explanations of the relationship between the dharmak\u0101ya and the sa\u1e43bhogak\u0101ya. Both positions agree that the manifestation of consciousness, in which there is no conceptual distinction&#8230;&#8230;<\/p>\n","protected":false},"author":2,"featured_media":18610,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-18609","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-events"],"_links":{"self":[{"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/posts\/18609","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/comments?post=18609"}],"version-history":[{"count":1,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/posts\/18609\/revisions"}],"predecessor-version":[{"id":18611,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/posts\/18609\/revisions\/18611"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/media\/18610"}],"wp:attachment":[{"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/media?parent=18609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/categories?post=18609"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/snuac.snu.ac.kr\/eng\/index.php\/wp-json\/wp\/v2\/tags?post=18609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}