God in Buddhism - Abhidharma and Yogacara Analysis

Abhidharma and Yogacara Analysis

The Theravada Abhidhamma tradition did not tend to elaborate argumentation against the existence of god, but in the Abhidharmakośa of the Sarvāstivāda, Vasubandhu does actively argue against the existence of a creator, stating that the universe has no beginning.

The Chinese monk Xuanzang studied Buddhism in India during the 7th century CE, staying at Nālandā University. There, he studied the Consciousness Only teachings passed down from Asanga and Vasubandhu, and taught to him by the abbot Silabhadra. In his comprehensive work Cheng Weishi Lun (Skt. Vijñaptimātratāsiddhi Śastra), Xuanzang refutes the Indian philosophical doctrine of a "Great Lord" (Ishvara) or a Great Brahma, a self-existent and omnipotent creator deity who is ruler of all existence.

According to one doctrine, there is a great, self-existent deity whose substance is real and who is all-pervading, eternal, and the producer of all phenomena. This doctrine is unreasonable. If something produces something, it is not eternal, the non-eternal is not all-pervading, and what is not all-pervading is not real. If the deity's substance is all-pervading and eternal, it must contain all powers and be able to produce all phenomena everywhere, at all times, and simultaneously. If he produces phenomena when a desire arises, or according to conditions, this contradicts the doctrine of a single cause. Or else, desires and conditions would arise spontaneously since the cause is eternal. Other doctrines claim that there is a great Brahma, a Time, a Space, a Starting Point, a Nature, an Ether, a Self, etc., that is eternal and really exists, is endowed with all powers, and is able to produce all phenomena. We refute all these in the same way we did the concept of the Great Lord.