Indian Philosophy v1.c18: Notes
Indian Philosophy v1.c18
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Notes
v1.c18.1
judgment, the seventh kliṣṭamanovijñāna or literally soiled mind-consciousness. McGovern says regarding it: “ Whereas manovijñāna carries on the ordinary process of reasoning, it deals with ideas more or less as they come, without consciously or continuously distinguishing between that which appertains to the self and that which appears to the non-self. This continual distinction is the work of the seventh vijñāna, which, according to the Yogācāras, functions even when a man is asleep, or is otherwise unconscious. It is the basis of the constant tendency towards the ātman theory, for it falsely considers the ālayavijñāna to be a real and permanent ego entity, although in reality it is in a constant state of flux” (Buddhist Phil., p. 134). The same writer speaks of the triple function of the ālayavijñāna. “The first we can call the positive, because it stores up the seeds of all other vijñānas. The second we can call the negative, because it receives the influence of all the other phenomenal vijñānas. The third is this vijñāna considered as the object of false belief, for the seventh vijñāna constantly considers that this ever-changing ālayavijñāna is an eternal ego entity” (p. 135). The Yogācāras are inclined to call the sixth vijñāna, the seventh manas and the eighth citta.
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Page 640, n. 1.—See McGovern: Buddhist Phil., p. 113.
v1.c18.3
Page 643.—Kern is of opinion that Buddhism is from the outset a system of idealistic nihilism. See M.N., i. 4, 134, 297 and 329; ii. 261; iii. 246.
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Page 655.—When Nāgārjuna denies Buddha, it is the Hīnayāna view of Buddha conceived as the ultimate goal of the world’s progress that he rejects and not the Buddha who is above all empirical determinations. See Candrakīrti’s M. Vṛtti, 432 ff.
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Page 662.—The illusionist tendencies are found developed in Buddhapālita and Candrakīrti and in a manner in Śāntideva, while the more reasonable view is found in Bhavaviveka’s exposition of Nāgārjuna’s views.
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Page 664, n. 2.—Cp. also,
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Prabhāśūnyam manaśśūnyam nirāmayam,
Sarvaśūnyam nirābhāsam samādhis tasya lakṣaṇam.
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Page 668.—See Kern: Manual of Indian Buddhism, p. 126.
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Page 699.—See also Keith: Buddhist Philosophy. McGovern: A Manual of Buddhist Philosophy. Stcherbatsky: The Central Conception of Buddhism; The Conception of Buddhist Nirvāṇa; Pratt: The Pilgrimage of Buddhism, chap. xii.
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judgements, the seventh determines the nature of the mind. McGovern says regarding the seventh vijñāna: "It carries on the process of thinking, it deals with ideas and notions as they come, with band consciously or continuously distinguishing between the self and the not-self, and the self and the world. This definition of the seventh vijñāna, which, according to the Yogācāras even when man is asleep or otherwise unconscious, is the seat of constant disturbance, the human ego, is that it is the complex of individualization and the sense of 'I'. " (p. 114). The same writer speaks of the triple function of the seventh vijñāna: that we can call the positive, it stores up the seeds of all other vijñānas. The second we can call the negative, it because it receives the influence of all the other phenomena, the third is that it is considered as the belief in the self for the seventh vijñāna is constantly concerned with this ever-changing vijñāna as an eternal ego (p. 115). The Madhyamikas are inclined to call the sixth vijñāna the manas and the eighth the ālaya.
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Page 116.—See McGovern, p. 116.
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Page 117.—Kern, is of opinion that, Buddhism is from the outset a system of realistic pluralism. S.B.E., Vol. XXI, pp. 205 and 210.
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Page 118.—When Nāgārjuna denies Buddha, it is in the Buddhist view of Buddha conceived as the ultimate goal of the world's progress, that he rejects, and not the Buddha who is above all empirical determinations. See M.A., p. 118.
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Page 119.—The illusionistic tendencies are found developed in Buddhistic and Vedāntic, and in a measure in Sāṁkhya, while the more reasonable view is found in Śaivādvaita's exposition of the world-view.
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Page 120.—See Śaivādvaita, p. 120.
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Page 121.—The Śaivādvaita view of the world is not illusionistic. See Śaivādvaita, p. 121.
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Page 122.—The Śaivādvaita view of the world is not illusionistic. See Śaivādvaita, p. 122.
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[The references in the Appendix and Notes added in the Second Edition are not included in the Index.]
Cites (1)
- Madhyamakāvatāra — Candrakīrti, Sanskrit