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By Helmut Wautischer

"An crucial resource booklet for the learn of cognizance and foundations of expertise. This e-book presents finished analyses of various philosophical, spiritual, anthropological, and clinical ways to human event. students who research cognizance, whether or not they be behavioral, social or organic scientists, or simply proficient readers, will locate during this quantity a shop of knowledge worthwhile for the pursuit of this subject."--Douglass Price-Williams. Professor Emeritus, Departments of Psychiatry and Anthropology, college of California, Los Angeles. (Douglass Price-Williams )

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1 The eighty obstructive states of consciousness originally indicated by the arcane allusive language of the Guhyasamaja Root Tantra as clarified by Nagarjuna and Tsongkhapa (see note 20). White Appearance emerges from cessation of the thirty-three strongly obstructive mental preoccupations Red Appearance emerges from cessation of forty subtler modes of obstructive consciousness Hatred (for any kind of object other than oneself) Disdain (for any kind of object other than oneself) Dislike (for any kind of object other than oneself) Strongly missing (a loved one or thing) Missing (a loved one or thing) Slightly missing (a loved one or thing) Neutral mind (neither happy nor sad) Distractedness (unable to maintain mental focus on anything) Panic Fear Anxiety Strong fondness (for someone or something) Moderate fondness (for someone or something) Mild fondness (for someone or something) Doting on any of one’s five basic constituents of existence (body, perception, sensation, instinct, and consciousness) Uncertainty (regarding the value of virtuous action) Eagerness to eat Eagerness to drink Tactile pleasure Tactile displeasure Tactile sensibility without pleasure or displeasure Subject-oriented mental disposition Object-oriented mental disposition Action-oriented mental disposition Preoccupation with ethical action Distress regarding unethical action Aversion to shameful activity Pity Protectiveness Eagerness to be with the things or people one likes Tendency to ignore (people or things one dislikes) Eagerness to accumulate things Jealousy Desire to obtain something not possessed Desire to keep to something already possessed Strongly liking an object or being Ordinary liking for an object or being Mild liking for an object or being Delightedness (when accomplishing ends) Obsessive thinking (about liked objects) Sense of surprise Abstracted mind (mentally engaged but not paying particular attention) Sense of satisfaction Eagerness to embrace Eagerness to kiss Eagerness to suck Impulse to maintain mental status quo Zealousness in the pursuit of virtuous action Sense of self-importance (egotism) Obsession to complete an action Impulse to acquire something by force Impulse to destroy another’s power Fervor to form a habit of virtuous action Impulse for destructive action (strong) Impulse for destructive action (medium) Impulse for destructive action (weak) Arrogance Desire for playful affection Repugnance Vengefulness Obsession to elaborately explain Obsession to be candid Obsession to deceive others Obsession to keep promises Indifference to possessions Obsession to be generous Obsession to promote virtuous action by others Eagerness to defeat enemies Shamelessness (brazenness, lack of concern for feelings of others) Joy in deceiving others Impulse to persist in wrong views Superciliousness Intentional unjustness Black Appearance emerges when seven very subtle obstructive mental habitudes cease Disinterestness (lacking interest for objects and ideas) Neglectful memory (repressing aspects of memory) Tendency to fantasize (attentiveness to illusions) Aversion to speech Angst (inclination to be unhappy) Disinclination to act beneficially Indecisiveness (eschewing decisive action) 32 E Richard Sorenson The Very Empty (Tib: shintu tongpa) is awareness of the emptiness of the subtle level of subject-object thinking associated with the nonverbal levels of intentionality (the emotive winds-of-life).

Its basic ideas were expressed in Maitreya’s ‘‘Explanation of the Profound Secrets’’ (Samdhi-nirmocanasutra), which suggested that objects of perception are products of mind. The idea was further developed, in the fourth century, in Buddha Sakyamuni’s ‘‘Lanka Sutra‘‘ (Lankavatara-sutra). Though the idea was not quite clearly rationalized in these works, they did produce Yogacara as a philosophical school in its own right. 12 Compassional aspects were unveiled in his ‘‘Explanation of the Bodhisattva Stage’’ (Bodhisattva-bhumi).

His critique of nyala logic titled ‘‘A Drop of Great Reasoning’’ (Nyala-bindu), amplified Dignaga’s separation of conceptualization from sensation by citing three basic types of conceptual mentality that were beyond the level of mere sensation: (1) rumination, (2) self-awareness, and (3) the experiential insights that come from mental concentration on consciousness itself. In his ‘‘Discussion of Valid Cognition’’ (Pramana-varttika), Dharmakirti noted that the Madhyamika proof of the intrinsic existencelessness of subject and object rested on the argument that because neither could exist without the other, neither had an existence of its own.

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