Abstract:
The sense perception is the experience taken through the senses about the external
objects. The same experience is known as the evident knowledge in the texts like
Tarka Śãstra, Nyãya Bindu etc... As well it is said that knowledge should be free
from hallucinations. Especially here sensual experiences are considered as
empiricism. The term “empiricism” is derived from the Latin term “Empiricus”
and defines as the knowledge that is gained through the experiences of the senses.
The well known teaching of Viññãnavãdins is nothing else but the eight types of
consciousness (In Sanskrit- Aṣṭha Viññãna). Yogãcãra Viññãnavãdins defined
three basic modes by which we perceive our world. These are explained in
Yogãcãra as the three natures of perception. Parikalpita (literally, “fully
conceptualized”), “imaginary nature” where in things are incorrectly apprehended
based on conceptual construction, through attachment and erroneous
discrimination. Paratantra (literally, “other dependent”), “dependent nature” by
which the correct understanding of the dependently originated nature of things
understood. Pariniṣpanna (literally,“fully ccomplished”),“absolute nature”,
through which one apprehends things as they are in themselves, uninfluenced by
any conceptualization at all. Viññãnavãdins have not rejected about the existence
of the external world. They discuss about two types of causality as external and
internal. The main task of mind is to contemplate the thoughts. Accordingly the
objects which are taken through the senses are contemplated and conveyey to the
mind to investigate them. Madhupindika Sutta gives a clear explanation about the
consciousness that received through the senses up to the eradication of
defilements.The view of Viññãnavãdins about the procedure of senses matches
with the early Buddhist doctrines too. In Buddhist contexts the terms Citta, Mano
and Viññãna have been used in both senses to define as one meaning as well three
meanings. No one can escape from the five skhandhãs until the Viññãna exists.
