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 often called A Compedium of how of understanding is utilized in the learning of beginner priests within the Gelugpa tradition.This booklet introduces the reader of the method of philosophical good judgment by way of Tibetan Buddhists.The compendium of the details of this nice textual content is followed by way of an oral statement given through 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 enable me understand with the other questions.
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Additional resources for A Compendium of Ways of Knowing: A Clear Mirror of what should be Accepted and Rejected
Before that you must rely on your conviction in the Buddhas' scriptural texts to know them at all. Since Buddhas are valid persons and what they have said is valid speech, you can infer that by relying on them you will have valid cognition. Thus through an inferential understanding based on conviction, you can be sure that prosperity is the result of previously practised generosity. 40 (1) Inferential understanding and (2) valid inferential understanding are to be known as mutually inclusive. Therefore all inferential understandings relying on correct lines of reasoning are valid.
Therefore all inferential understandings relying on correct lines of reasoning are valid. Self and Other Induced Attentiveness V alid ways of knowing self- and other-attentiveness are the valid knowing that the attentiveness has either been self-induced or will have to be induced by the power of another (cognition concerning the fact) that if the significance (or what an object is) were not established on that object it cognizes, (the cognition of this object as having that significance) could not arise.
Furthermore, bare perception is defined as an awareness that is non-deceptive and devoid of any conceptualizing. When divided there are four types (of bare perception): sensory, mental, that of awareness of consciousness and bare yogic perception. As these four are non-deceptive, it is important first to know the causes for deception of which they are free. The four causes for (a cognition to be) deceptive are its (1) reliance, (2) object, (3) situation and (4) immediate condition. (1) A cognition may be deceptive through reliance on a defective organ.