In natural language using short sentences is considered efficient for communication. However, a text composed exclusively of such sentences looks technical and reads boring. A three texts on consciousness only pdf composed of long ones, on the other hand, demands significantly more effort for comprehension.
2, close to what has been identified before in musical compositions or in the brain waves. In addition, they appear to develop structures characteristic of irreducibly interwoven sets of fractals called multifractals. A distinct role of the full stops in inducing the long-range correlations in texts is evidenced by the fact that the above quantitative characteristics on the long-range correlations manifest themselves in variation of the full stops recurrence times along texts, thus in SLV, but to a much lesser degree in the recurrence times of the most frequent words. In this latter case the nonlinear correlations, thus multifractality, disappear even completely for all the texts considered. Treated as one extra word, the full stops at the same time appear to obey the Zipfian rank-frequency distribution, however. Check if you have access through your login credentials or your institution.
Yogācāra discourse explains how our human experience is constructed by the mind. Some traditions categorize this teaching as within the “fourth turning” of the wheel of Dharma. Moreover, Yogācāra discourse surveys and synthesizes all three turnings and considers itself as the final definitive explanation of Buddhism. It frequently treats later developments in a way that realigns them with earlier versions of Buddhist doctrines. One of the agendas of the Yogācāra school was to reorient the complexity of later refinements in Buddhist philosophy to accord with early Buddhist doctrine. Asaṅga Bodhisattva received instructions and guided the common people.
Chinese and Tibetan traditions concerning which works are attributed to him and which to Maitreya. The Yogācāra school held a prominent position in Indian Buddhism for centuries after the time of Asaṅga and Vasubandhu. Teachings and derivations of this school have influenced and become well-established in East Asian Buddhism and Tibetan Buddhism. However, there is disagreement among contemporary Western and traditional Buddhist scholars about the degree to which they were opposed, if at all. This is, however, a later interpretation of Yogācāra, and Vasubandhu and Asaṅga in particular did not assert that mind was truly inherently existent. According to some interpretations, . The position that Yogācāra and Madhyamaka were in dialectic was expounded by Xuanzang in the 7th century.
8th century, whose view was later called “Yogācāra-Svatantrika-Madhyamaka” by the Tibetan tradition. In his view the Mādhyamika position is ultimately true and at the same time the mind-only view is a useful way to relate to conventionalities and progress students more skillfully toward the ultimate. Indian Buddhism before it was extinguished in the 11th century during the Muslim incursion. Translations of Indian Yogācāra texts were first introduced to China in the early 5th century CE. During the sixth century, the Indian monk and translator Paramārtha widely propagated Yogācāra teachings in China. Paramārtha also taught widely on the principles of Consciousness Only, and developed a large following in southern China.
Or on any other topic of Indian lore comes about because authors frequently read just a few verses or paragraphs of a text, the tide of misinformation on this, sacred and spiritual texts in full length at holybooks. Each of these “absences” is a form of emptiness, the Concept of Mind could be called phenomenology. But the specific distinctions have, necronomicon by Theodorus Philetas and burnt by Patriarch Michael 1050 but a Latin version emerged in 1228. Even the uniformity of an assumed “Yogācāra school” has been put into question. It was written circa 730 A.