concurrent cause: Difference between revisions

Latest revision as of 12:08, 6 September 2007

from The Light of Wisdom Vol. 1, pgs. 252-253:

The single-nature ignorance is presence of the mere quality of not recognizing pure nature of sugata essence, the subtle cause for the cognitive obscuration in not recognizing one's nature at the time of the space of all-ground, which is undecided as to being pure or impure and which has not split up into the division of confusion and liberation. JOKYAB

The cause which is concurrent with the preceding and the proceeding is ignorance which is accompanying, or coemergent with pure dharmata. Such is the cognizant and nonconceptual all-ground consciousness, which is the actual cognitive obscuration and is present as the potential for the confusion of the seven collections to arise when meeting with an object condition. JOKYAB

The mutually cooperating cause is conceptual mind consciousness, the conceptual ignorance which is the cognizant quality of this all-ground which, without any other assistance than itself, apprehends as a self-entity itself as being the inner subject, the empty aspect, and which labels as good or bad the external objects, this manifest aspect as these five sense objects. JOKYAB

The perpetuating cause, from the obscuration of disturbing emotions which have appeared, to virtue and nonvirtue which appear due to the seven collections and their subsidiary aspects, is what has power to definitely yield its individual result of virtue or nonvirtue through accumulating karmic tendencies of the seven collections. Such is present in [or as] all-ground consciousness. JOKYAB

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-The Tripitaka--the Three Collections--and the 84,000 entrances to the Dharma are described in the following way:
+from [[The Light of Wisdom]] Vol. 1, pgs. 252-253:<br>
-*The 21,000 pitakas of the ''[[Vinaya]]'' were taught as the remedy to tame the disturbing emotion of ''desire''.
+*The [[single-nature ignorance]] is presence of the mere quality of not recognizing pure nature of [[sugata essence]], the subtle cause for the [[cognitive obscuration]] in not recognizing one's nature at the time of the space of [[all-ground]], which is undecided as to being pure or impure and which has not split up into the division of confusion and [[liberation]]. [[JOKYAB]]
-*The 21,000 ptiakas of the ''[[Sutra]]'' were taught as the remedy to tame the disturbing emotion of ''anger''.
-*The 21,000 pitakas of the ''[[Abhidharma]]'' were taught as the remedy to tame the disturbing emotion of ''delusion''.
-*The 21,000 pitakas of the ''[[Secret Mantra]]'' were taught as the remedy to tame the combination of the [[three poisons]] (the three previous emotions in combination).
-The twelve aspects of excellent speech are: General Discourses; Proclamations in Song; Prophesies; Poetic Pronouncements; Special Aphorisms; Declarations; Narratives;
+*''The cause which is concurrent with the preceding and the proceeding is [[ignorance]] which is accompanying, or coemergent with pure [[dharmata]].  Such is the cognizant and nonconceptual [[all-ground consciousness]], which is the actual [[cognitive obscuration]] and is present as the potential for the confusion of the [[seven collections]] to arise when meeting with an object condition.'' [[JOKYAB]]
-Parables; Succession of Former Lives; Extensive Sayings; Marvels; and Established Doctrines. [JOKYAB]
-These are the twelve main divisions of the Buddhist canon:  According to the [[Mahayana]] perspective of [[Asanga]], the first five are considered to be the [[Shravaka]]s Collection, the next four are [[Vinaya]], the following two are the '''''Bodhisattva Collection''''', and the last is the ''[[Abhidharma]]''. [EPK]
+*The [[mutually cooperating cause]] is [[conceptual mind consciousness]], the [[conceptual ignorance]] which is the [[cognizant quality]] of this [[all-ground]] which, without any other assistance than itself, apprehends as a self-entity itself as being the inner subject, the empty aspect, and which labels as good or bad the external objects, this manifest aspect as these [[five sense objects]]. [[JOKYAB]]
-The nine gradual vehicles are the three of the [[Shravaka]]s, [[Pratyekabuddhas]], and [[Bodhisattva]]s, and the three of the [[Kriya Tantra]], [[Charya Tantra]], and [[Yoga Tantra]].  According to the New Schools, the additional three are these of the [[Father Tantra]], [[Mother Tantra]], and the [[Nondual Tantra]].  According to the [[Nyingma School]], these are [[Mahayoga]], [[Anu Yoga]], and [[Ati Yoga]]. [JOKYAB]
+*The [[perpetuating cause]], from the [[obscuration]] of [[disturbing emotions]] which have appeared, to virtue and nonvirtue which appear due to the [[seven collections]] and their subsidiary aspects, is what has power to definitely yield its individual result of virtue or nonvirtue through accumulating karmic tendencies of the [[seven collections]].  Such is present in [or as] [[all-ground consciousness]]. [[JOKYAB]]
-[[Category: Key Terms]] [[Category: Mahayana]] [[Category: Sutra]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Tantra]] [[Category: Dzogchen]]

concurrent cause: Difference between revisions

Latest revision as of 12:08, 6 September 2007

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