A Buddhist Doctrine of Experience: A New Translation and by Thomas A. Kochumuttom

By Thomas A. Kochumuttom

The writer exhibits that Yogacara metaphysics is essentially almost like that of the early Buddhism. The texts incorporated herein are: (i) Madhyanta Vibhaga Karika bhasya, (ii)Trisvabhavanirdesa, (iii) Trimsatika, and (iv) Vimsatika

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Extra info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin, Reprint

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I t was then said by him in reply, "Oh ! " Or, how could mental torture be considered T o be a great punishment ? If it is imagined that the creatures living in those forests were destroyed by the suprahuman beings, who were pleased by the sages, and that therefore those creatures were killed not by the sages' mental rage, then how by that incident could it be proved that the mental torture is a punishment greater than bodily as well as oral tortures ? O n the contrary it can be proved, by maintaining that the death of so many creatures happened solely due to the mental rage of the sages.

If so, there being no object, how doe? one yet the awareness such as 'this thing is being perceived by me' ? 16. [ 1821 Perception [can occur without extra-mental object], Just a5 it happens in a dream etc. The phrase 'without extra-mental object' [uind-api-nrthena] is understood from the above discussion. A Treattse in Twenty Stanzas At the time when that perception occurs, The [corresponding external] object is found ; How can then one speak of its perception ? 271 not At the time when in a dream one has the awareness that 'this is being perceived by me', that object is not really seen by one; because, on the one hand, that awareness is determined solely by the thought-consciousness,and on the other hand, at that time the eye-consciousness is obstructed; therefore how can that awareness be recognized as sense-perception at all ?

Means paraspara, both meaning 'mutual'. e. individual] there arises a particular representation of consciousness on another stream, not due to a particular external object. If, a representation of consciousness in a waking state also were without an external object, as it is in a dream, why is it then that the good and bad actions of a dreamer and nondreamer, do not have similar desirable or undesirable fruits in the future ? Because In a dream mind is overpowered by sleepiness, And, therefore, fruits of the actions done in a dream Are not on a par with the fruits of those done in a waking state.

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