Buddhalaista oppia Intiasta monta sataa vuotta Patanjali/Vyasan jälkeen:
6.3. Mystic intuition of a seer. (19.10) The mystic intuition of a
seer (yogijnana) is the knowledge that is produced on the termination of
intensive meditation on a true object. This is also [a species of indeter-
minate knowledge]. Yoga (meditation) here is samadhi (concentration)
and it is characterised by intent attention of the mind on one object
(cittaikagrata). This is the same as wisdom (prajna) discerning the
truth of all things. Yogin (a seer) is so called because he is possessed
of yoga. The knowledge of a yogin is indeterminate knowledge. What
kind of knowledge is it? It is explained as what is produced after
the termination of intensive meditation (bhavanaprakarsaparyantaja) on
a true object (bhutartha). 'True object' is an object compatible with valid
knowledge. Meditation practice (bhavana) means to imagine (samaropa)
[an object] repeatedly in the mind. The knowledge which is produced on
the ternination of the intensive meditation on the truth is devoid of
determining factors (kalpanapodha) and non-erroneous. The true object
is the fourfold noble truth (caturaryasatya) named pain, the causes [of
pain], the extinction [of pain] and the way to the extinction (dukkha-
samudaya-nirodha-marga). We should understand the five groups (panca-
skandha) in the manner that they are by nature momentary (ksanika),
void (sunya), soulless (niratmaka), painful, and so forth. And this truth
should be known to be compatible with inferential knowledge such as
'Whatever is existent is momentary' and others (which are to be fully
discussed in Chapter III).
6.3.1. Questions regarding meditation and emancipation answered.
(20.1) (The opponent] raises the following questions: 1) Meditation is
[concerned with] fictional constructs (vikalpa) ; fictional constructs refer
to unreal objects. How then can a real thing vividly manifest itself [in
the meditation]? 2) How can [yogijnana which is by nature] conceptual
attain indeterminateness? 3) How can the mind which is momentary be
fixed upon one object?[...]
(20.5) (The author:] Our reply is this: 1) Although fictional constructs
are (primarily] concerned with an imaginary object (avastuvisaya), it
indirectly envisages (adhyavasyati) [the form of] an actual object. This
is the reason why actual things are manifested vividly in this (yogic
intuition] because of meditation.
2) We do not say that a fictional construct (or determinate knowledge]
is identical with indeterminate knowledge, but that indeterminate know-
ledge is produced from determinate knowledge (through adhyavasaya].
Furthermore, it is well established by direct experience (anubhavasiddha)
that the non-conceptual vision manifests itself to one who constantly
meditates [on the object], as in the case of love, sorrow, etc. Indeed
there is no irrelevance whatsoever in such an experience (drsta).
(Whatever is meditated on possibly manifests itself clearly at the end of inten-
sive meditation, as the figure of a beloved girl appears to her lover; real teachings such
as the non-existence of the soul proved from universal momentariness are meditated upon
by one who seeks for the supreme good of human being.)
3) Momentary as the mind may be, it is called 'fixed on one object'
when it is intent on grasping [the object] during all the period consisting
of a series of homogeneous [mental] moments (sajatiyaksanesu).
An introduction to Buddhist philosophy : an annotated translation of the Tarkabhasa of Moksakaragupta / by Yuichi Kajiyama.http://repository.kulib.kyoto-u.ac.jp/d ... 077585.pdf