Asaṅga’s enduring legacy is most clearly felt through the Yogācāra, or “Mind-Only,” vision that he helped to systematize. By offering a detailed analysis of consciousness and mental formations, including the model of multiple consciousnesses and the storehouse consciousness (ālaya-vijñāna), his work provides a sophisticated psychological framework that continues to inform Buddhist understandings of perception, habit patterns, and karmic conditioning. This framework shapes how many modern practitioners interpret the constructed nature of self and world, and it underlies teachings that emphasize the transformation of consciousness into wisdom rather than a merely negative account of emptiness. In this way, Asaṅga stands as a key architect of a Buddhist “science of mind” that remains central to both study and practice.

Equally significant is Asaṅga’s role in articulating a structured path for the bodhisattva. Texts such as the *Bodhisattvabhūmi* and *Mahāyānasaṃgraha* present a systematic account of the bodhisattva stages, practices, and meditative disciplines, offering a map of spiritual development that many Mahāyāna and Vajrayāna traditions still rely upon. This includes a comprehensive ethic of universal compassion, the cultivation of the perfections, and the use of skillful means, all of which continue to shape contemporary bodhisattva ideals and socially engaged forms of practice. The integration of ethics, psychology, and contemplative method in these works gives modern practitioners a coherent vision of how inner transformation and compassionate action are inseparably linked.

Asaṅga’s influence is also deeply woven into institutional and scholastic Buddhism. His major treatises, including the *Abhidharmasamuccaya* and the works associated with Yogācāra, form part of the core curriculum in many monastic universities and Buddhist study programs, especially within Tibetan traditions where Yogācāra thought has been thoroughly assimilated. These texts serve as bridges between philosophical reflection and meditative training, encouraging a style of practice in which doctrinal clarity and experiential insight mutually reinforce one another. Through such study, generations of practitioners encounter Asaṅga not as a distant historical figure, but as a living voice in the ongoing transmission of the Dharma.

Finally, Asaṅga’s Yogācāra perspective has proven fertile ground for dialogue between Buddhism and various forms of psychological and philosophical inquiry. Its nuanced account of how experience is constructed, and how deeply rooted tendencies can be transformed, has inspired both Buddhist-inspired therapeutic approaches and cross-cultural conversations about consciousness and the nature of reality. In this sense, Asaṅga’s legacy extends beyond the boundaries of any single school, offering a conceptual and practical toolkit for those seeking to understand and reshape the mind at its most subtle levels.