New PDF release: Compassion: A Tibetan Analysis: A Buddhist Monastic Textbook

By Jaydzun Chögyi Gyeltsen, Visit Amazon's Guy Newland Page, search results, Learn about Author Central, Guy Newland,

An exposition and translation of a bit of the textual content by way of Jay-dzun Cho-gyi-gyel-tsen entitled an exceptional rationalization decorating the Throats of the lucky: A basic that means remark Clarifying tricky issues in (Dzong-ka-ha’s) “Illumination of the idea: an evidence of (Chandrakirti’s) ‘Supplement to (Nagarjuna’s) “Treatise at the center Way’””

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Additional info for Compassion: A Tibetan Analysis: A Buddhist Monastic Textbook

Example text

Dzong-ka-ba (Comp. ” According to Jay-dzun-ba, Dzong-ka-ba finds this description and the description in the Re­ citation of Doctrine Sutra limited in the same way: they omit any reference to one’s own enlightenment. Although Dzong-ka-ba refers to one’s own enlightenment as the object of attainment rather than as the object ofintent, Jay-dzun-ba feels that the object of attainment, enlightenment, is one of the two objects ofintent. Dzong-ka-ba (Comp. I ll) asserts that the complete definition of an altruistic mind generation is “the wish to attain highest en­ lightenment —the object of attainment —for the sake of all sentient beings —the objects of intent.

116-117), the third stanza of the Supplement expresses Chandra­ klrti’s homage to the first compassion, compassion observing sentient beings. ” Dzong-ka-ba’s Illumina­ tion o f the Thought (Comp. 116) states: The view of the transitory apprehending a real “I” thinks that the self, which does not inherently exist, does so. Subsequently, the view of the transitory apprehending real “mine” generates attachment for the truth of the “mine” thinking, “This is mine,” with respect to phenomena other than the “I,” such as forms and eyes.

However, within the Prasarigika tenet system, it is said that subject and object are different entities. This statement is made within the context of an under­ standing that neither subject nor object inherently exist and that external objects are merely posited through the force of thought. Thus, a statement by Kay-drup that apprehended and appre­ hender that are different substantial entities do not exist must mean that no object is a different substantial entity from a subject by way of its own nature.

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