Download Living Yogacara: An Introduction to Consciousness-only by Tagawa Shun'ei, A. Charles Muller PDF
By Tagawa Shun'ei, A. Charles Muller
Yogacara is an influential college of Buddhist philosophy and psychology that stems from the early Indian Mahayana Buddhist culture. The Yogacara view is predicated at the primary fact that there's not anything within the realm of human adventure that isn't interpreted by way of and established upon the brain. Yogacara Buddhism was once not able to maintain a similar point of recognition as different Buddhist colleges in India, Tibet, and East Asia, yet its teachings at the nature of recognition profoundly impacted the successive advancements of Buddhism. Yogacara served because the foundation for the advance of the doctrines of karma and liberation in lots of different colleges. during this refreshingly obtainable research, Tagawa Shunei is smart of Yogacaras subtleties and complexities with perception and readability. He exhibits us that Yogacara masters understand and exhibit daily studies that all of us take with no consideration, but fight to give an explanation for. Eloquent and approachable, dwelling Yogacara deepens the readers realizing of the improvement of Buddhisms interpretation of the human psyche.
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Additional info for Living Yogacara: An Introduction to Consciousness-only Buddhism
Sample text
But the reader should understand that this category of “objects of cognition” under discussion here is none other than the objective aspect (discussed just above) that manifests through transformation in the mind. Here, the three categories are distinguished in terms of the extent to which they are grounded in raw sensate experience (for the sake of simplicity, let’s just say “the actual things of the external world”): (1) The objects as they are in themselves are images manifested through transformation based on raw sensate appearance, and are correct objects of cognition.
Conversely, the mental functions that bring unremitting suffering to our bodies and minds are listed in the category containing the twenty-six items of the afflictions and secondary afflictions. These mental factors are concrete mental functions that we all experience. The clear presentation of the concrete functions of the mind are just the first indication of the precision with which Yogācāra buddhism attempts to scrutinize the actual condition of the human mind. it is a view the fu nc ti o ns o f t he mind 21 of humanity that, while focusing on human behavior as the intersection of goodness and affliction, tries to realize suffering, regardless of its depth.
Since its mode of existence is thinking, and thinking has ceased, practically speaking, that consciousness has ceased to exist. There is a complete interruption in the function and existence of this consciousness. This notion of interruption is critical in the Yogācāra theory of the mind. The thinking consciousness is not something that is operating continuously—it has intervals. This is something that is readily understandable in commonsense terms, but there is a special problem in this fact for buddhism, since unlike other religions that assume the existence of an enduring soul, or self (ātman) that grounds the being and holds it together in times of mental inactivity, one of the basic tenets of the buddhist teaching is that any such assumed self cannot be anything other than a fiction.