By Chhote Lal Tripathi
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Additional info for The Problem of Knowledge in Yogacara Buddhism
He rules out the application of causal relation to explain the relation of 'act and content' of cognition because it would be absurd to assume causal relation between them as they occupy one and the same time, and causal relation assumes an interval of time or a gap between two moments. The relation of 'determining' and 'being determined' has no such pre-requisite of two different moments. ' The Buddhists have always regarded 'co ordination' as the source of knowledge only in this sense that through it the distinct cognition of an object that 'this is .
Moreover senses are present in every cognition. Had they been the source of definite knowledge , all cognitions perceived by us would have been true. There would have been no illusion. Again the sense-organs are defective. Instead of perceivin� a white conchshell we perceive a yellow one owing to our defective vision. These facts prove that the senses are not the source of definite knowledge. 'Co-ordination' differentiates one cognition from all other similar and dissimilar cognitions. When we perceive a patch of blue lotus, at the first moment of our sensationJ there is a bare idea that something is visible.
The world created by this anlidi vasana is empirical reality soaked with transcendental reality1Z 9. The school which believes in this principle may be called extreme idealism of yoglicara. 130 Now how is it possible for a philosopher who does not believe in the reality of the external world to explain the idea of "grasped" and 'grasping' in the same consciousness which is undifferentiated. The idealist 'answers that from the stand-point of transcendental reality1 3 1. there is no differentia tion, but hampered as we are by transcendental illusion, we see simply a part of reality, a fractio n of it.