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
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 interesting synopsis of the textual content referred to as A Compedium of the way of understanding is utilized in the learning of amateur clergymen within the Gelugpa tradition.This e-book introduces the reader of the process of philosophical common sense by way of Tibetan Buddhists.The compendium of the details of this nice textual content is observed by way of an oral observation given by means 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's paper back.Please permit me be aware of with the other questions.
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Additional info for A Compendium of Ways of Knowing: A Clear Mirror of what should be Accepted and Rejected
From the second instant you have subsequent visual perception, while the last moment is inattentive. 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.
With this achievement you become an Arya, a Noble One. The Number of Valid Ways of Knowing T he types of distorted conceptual cognitions that have arisen concerning how many (distinct ways constitute) the count of valid ways of knowing are as follows. The Carvakas and Jains accept only one valid way of knowing, namely bare perception. In not accepting inferential understanding as valid, the Carvakas and Jains assert that you can only know things that are obvious. If you cannot directly see something or hear it and so forth, they say you cannot know it.
But to realize that the attentiveness of whether something has even appeared to you will have to be induced by another cognition is only nominally called valid. In actuality it is inattentive or may even be distorted. Although it is pervasive that the valid knowing of other-induced attentiveness is a valid way of knowing, yet because that valid knowing of other-induced attentiveness with respect to (the cognition of) some phenomenon may not (involve) a valid way of knowing that (object), precise detail is required concerning the pervasions and so forth.