Commentary on Surah 12 of the Koran by Abd Allah Ibn Ulmar al- Baidawi

By Abd Allah Ibn Ulmar al- Baidawi

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Hence the question: why use the term vijñāna in order to refer to (c), when (c) is the projection of both (a) and (b)? I believe the reason may be that vijñāna in the second sense retains the quality of appearing within a cognitive structure, although internal to merely projected elements (hence the necessity of reflexive awareness). This sets vijñāna (c) immediately apart from what we would consider inert. )28 At the cost of repeating myself, I would like to stress that it is crucial to distinguish between vijñāna in sense (b) (which is unreal) and vijñāna in sense (c) (which is real).

A point of reference and the cognitive structure it propels, respectively) that causes repeated birth to occur. Hence, in both systems, there’s a clear connection between the two senses of “bending towards”: as a misguided cognitive act and as the arising of consciousness in a new realm of rebirth. The idea of “bending towards” a new birth becomes more graphic when the process is described in the context of the “intermediate-state sentient being” (antarābhava-sattva), who effectively “descends” into the mother’s womb at the moment of conception.

Karīṇīya. Regarding “tasmāt . . karanīya”, see J. Rahder, Daśabhūmikasūtra, p. : 35) 18. The ten wholesome courses of action are enumerated as follows: 1) to abstain from killing, 2) to abstain from stealing, 3) to abstain from misconduct with sensual pleasures, 4) to abstain from telling lies, 5) to abstain from slanderous words, 6) to abstain from harsh words, 7) to abstain from silly chatter, 8) to abstain from avariciousness, 9) to abstain from revenge, 10) to abstain from wrong views. Pratı¯tyasamutpa¯da and Dharmadha¯tu 19 On the third stage, the Bodhisattva accomplished an understanding that the aim that flows from the dharmadhātu is foremost.

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