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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Additional info for A Buddhist Doctrine of Experience: A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin, Reprint
E. from a representation of consciousness ] Does the memory arise. , and the subject. The same thoughtrepresentation of consciousness, which has with it the memory associate, appears as memory. So an experience of an external object is not proved from the fact that a memory arises. e. of an object 1. But it is not so [ i e. the common man does not l e a l i ~ e the ahenceof an object]. Thereforc, all perceptions are not without objects, as a dream-perception is. : argument does not make any point Because, Those who are not awake Do not realize that the object5 they seein a dream Do not exist Similarly.
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.
By this does death, which means the cutting off of the continuous stream of existence, take place. [ 1921 A Treatise in Twenty Stanzas A Buddhist Doctrine of Experience 274 For, in the manner in which [the mind] is known To the enlightened ones, It is unknown [to ordinary men]. 20. Otherwise how can it be said that The Dandaka-forest was destroyed by the anger of the sages ? A mind is known to the enlightened ones in its ineffable nature. A mind, both [other's and one's own], is not known as it is to the ordinafy men, because [for them], as [their habit of] discriminating between graspable and grasper is not yet destroyed, there is the false appearance [of subject-object distinction].