The Secret Oral Teachings in Tibetan Buddhist Sects by Alexandra David-Neel

Author:Alexandra David-Neel [David-Neel, Alexandra]
Language: deu
Format: epub
Published: 0101-01-01T00:00:00+00:00

Knowledge acquired by the tongue . tastes.

Knowledge by the nose . . . odours.

Knowledge acquired by the whole epidermis, that results from the sensations produced by touch in contacts.

And as the sixth, and by no means the least important, the knowledge acquired by the mind, that is to say by mental contacts: ideas which one has heard expressed, and so on.

Two other kinds of knowledge are also mentioned; their meaning is widely different from Sanskrit words ·listed in the list of the vijnanas drawn up by the savants of Indian Buddhism. One of them is shown as the sum of the six forms of knowledge listed above, it is the knowledge or understanding which is possessed by the darkened mind (nion mongpa tchen gy yid kyi namparshespa).9 In fact, it is false knowledge: it is the error which dominates that mind which is incorrectly informed by the senses which pass on to it their impressions. These impressions are always falsified by their inability to grasp reality.

The understanding knowledge of the "darkened mind" is the ally of the "understanding knowledge 'Spelling: nyong mongs pas tchan. gyi kyi rnam par shespa. translating the Sanskrit adana vijnana which grasps" (len pai namparshespa). The false notions which are held by the darkened shadowed mind are grasped, assembled and become motives inciting the action. A mental activity based on wrong knowledge builds up, on its data, an image of the world which has no relation to reality.

It is this world which we watch like a play which unfolds outside of ourselves while, in fact, there is nothing there but a canvas bearing many coloured patterns, which we have woven and printed in ourselves according to the indications of our erroneous knowledge.

Thus, the Kun ji namparshespa made up of the contributions of all the namparshespa is in no way a mythical receptacle, but our own consciousness, the basis of the phenomenal world, the whole of our universe.

The "river" with the current both continuous and discontinuous made up of "seeds" is nothing else than our mind in which the namparshespa, understanding - knowledge, ideas, and so on which they arouse appear and disappear in series of separate moments, but arising constantly;

At this point the Master who is passing on to a pupil the Secret Teachings, puts a question to him: What do you mean by "your mind" when you speak of it, when you think of it?

To express that which we call "mind~' the Tibetans have available three words which are not fully - interchangeable. They are: sems, Yid and lo (blo).

Lo includes all the moods of the mind, agitated or calm, attentive, searching, lisdess, indifferent, impressionable or insensitive to exterior impressions, inclined towards discrimination, towards classification or unaware of differences, the imaginative mind, or the mind solely ocr.upied by the facts within reach, the understanding or the dull mind, the agitated passionate or unimpressionable mind, the mind which works over ideas, collects them, reasons, the humbled, depressed or alert mind, etc., all the forms in which the mind shows itself.

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