Download A Compendium of Ways of Knowing: A Clear Mirror of what by A-kya Yong-dzin Yang-chan ga-wai lo-dr'6 (author), Geshe PDF

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 educational of amateur clergymen within the Gelugpa tradition.This publication introduces the reader of the process of philosophical common sense through Tibetan Buddhists.The compendium of the details of this nice textual content is followed by means of an oral observation given by means of 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 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

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When conceptually you are aware of Identitylessness in terms of such an idea alone, then you have the conceptual cognition of it that arises from hearing. This is also an example of presuming something true to be so for a correct reason, but without knowing why. When you have contemplated the meaning of what you have heard through the use of valid logical arguments such as inference, you will gain a confident conceptual or intellectual understanding of what Identitylessness means. You will then have the conceptual cognition of it that arises from contemplation.

The reverse of this is to know something by synthetic reasoning or common sense, which is to deduce the effect from a cause. An example is where there is fire there must be smoke. With the former, then, you reason backwards from an effect to its cause; with the latter you reason forwards from a cause to its effect or just know this through common sense. (8) If you do not perceive something when if it were there you would, then you know by non-perceptioh that it is not there. For instance, you can know of the absence of horns on a rabbit's head by your non-perception of them, because if they were there you would surely see them.

In these cases you know a metaphysical entity by a conceptual cognition. However, with bare perception you are aware of an objective entity, one of these five actual types of sense objects, through the cognitive sensor of your mind without any conceptual cognition of it. You have such bare mental perception of a vase, for instance, immediately after your visual perception of it and just prior to conceptualizing about it. The stream of its continuity lasts only a very short time. The bare perception of awareness of consciousness is (that which takes as its object only) the aspect of (conscious) takers (of objects), and which is non-deceptive and devoid of any conceptualizing.

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