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 figuring out is utilized in the learning of beginner clergymen within the Gelugpa tradition.This ebook introduces the reader of the process of philosophical good judgment through Tibetan Buddhists.The compendium of the details of this nice textual content is observed by way of an oral observation given by way of the realized pupil, the past due Geshe Ngawang Dhargyey, to scholars on the Library of Tibetan Works and Archives.There are sixty four pages and it truly is paper back.Please allow me be aware of with the other questions.
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Extra info for A Compendium of Ways of Knowing: A Clear Mirror of what should be Accepted and Rejected
The condition that by its own power generates such a bare sensory perception is its dominant condition. It has two dominant conditions, a shared and an unshared one. The former would be the mental (sensor that serves) as its dominant condition and the latter, for instance, the eye-sensors. In a general sense the cognitive sensor of the mind, as consciousness, can be the dominant or main condition for any bare mental or sensory perception taking any kind of object, a form, a sound and so forth. Thus it is shared or unspecialized.
With bare yogic perception you can apprehend things either directly or indirectly. Directly, you can apprehend the object that appears to it. This is an objective entity, what a thing is, which by definition is an ultimate truth. What it apprehends indirectly does not actually appear to it. It is a metaphysical entity, what a thing is like, and as such is a conventional truth. Thus with bare yogic perception you directly apprehend the ultimate truth of the impermanence of your five aggregate physical and mental faculties which are known in terms of a conventional "I" lacking a permanent or substantially existing identity.
This is mutually inclusive with deceptive cognition and is defined as an awareness that is deceived with respect to its appearing object. It takes the appearance of something to be the actual thing itself. Distorted cognition, on the other hand, is deceived with respect to what actually exists, not merely with its appearance. Both deceptive and distorted cognitions may be conceptual or non-conceptual. In a conceptual cognition the appearing object is a metaphysical entity, namely a mental image or idea, such as that of a vase.
A Compendium of Ways of Knowing: A Clear Mirror of what should be Accepted and Rejected 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)