By A-kya Yong-dzin Yang-chan ga-wai lo-dr'6 (author), Geshe Ngawang Dhargyey (compiler of oral teachings), Sherpa Tulku, Alexander Berzin, Khamlung Tulku, Jonathan Landaw (editors and translators)
This concise and fascinating synopsis of the textual content referred to as A Compedium of how of realizing is utilized in the educational of amateur priests within the Gelugpa tradition.This booklet introduces the reader of the process of philosophical good judgment by means of Tibetan Buddhists.The compendium of the details of this nice textual content is observed through an oral statement given through the discovered pupil, the overdue Geshe Ngawang Dhargyey, to scholars on the Library of Tibetan Works and Archives.There are sixty four pages and it really is paper back.Please permit me be aware of with the other questions.
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Extra resources for A Compendium of Ways of Knowing: A Clear Mirror of what should be Accepted and Rejected
1) When your faculty of awareness of consciousness has fresh bare perception of a state of consciousness, its attentiveness is self-induced. No further cognition is necessary. (2) The same is true of valid bare yogic perception cognizing either subtle impermanence or the coarse or subtle Identitylessness of your person or conventional "I". If the attentiveness of what was apprehended by such perception were not self-induced, you could not have apprehended it at all. (3) With valid inferential understanding you reach a correct conclusion from a valid line of reasoning.
Seeing this vase while listening intently to music is also an example of an inattentive visual perception. The bare perception that arises (only) from a mental sensor as its (exclusive) dominant condition is bare mental perception. There are five kinds such as the bare mental perception that takes a visible form (as its object) and so forth. When you remember, imagine or dream about a sight, sound, smell, taste or touch, the object of your cognition is an idea or mental image of these sense objects.
When having a bare audial perception directly apprehending a sound, he would also directly apprehend its impermanence without any use of logic. Another example of this third type of conceptual cognition is knowing an effect and saying that you know its cause, such as feeling the warmth of the rays of the sun and knowing by inference that the sun is hot. Also included is giving the name of an effect to its cause, such as calling a Buddha a Compassionate One. In this case you are mixing the effect of being a Buddha, that one is compassionate, with its cause, that one is a Buddha.
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