Turning the Mind Into an Ally by Sakyong Mipham Rinpoche

By Sakyong Mipham Rinpoche

We'd like a robust, reliable brain that may be relied upon as one's closest best friend, and Sakyong Mipham gives you how to in attaining one. Having grown up American with a Tibetan impact, he speaks to Westerners as nobody can: touching on tales and knowledge from American tradition and the good Buddhist lecturers in idiomatic English. Strengthening, calming, and stabilizing the brain is the fundamental first step in attaining approximately any target. Turning the brain Into an best friend permits someone to be triumphant.

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Thus, in the opinion of the Jaina thinkers, the pronouncement of the example was not necessary at all and the invariable concomitance was rather intrinsic to the logical reason instead of constituting, in a way, a part of the logical example that was supposed to demonstrate such a relation. In other words, the role to demonstrate the invariable concomitance was assigned to the logical reason alone, not to the example. It deserves special mention that conceiving of a 'syllogistic' proof as consisting of two stages only should be viewed as a methodologically important advancement in the history of Indian logic, inasmuch as the Jaina step tended to simplify the logical structure of the proof by neglecting everything that was logically unnecessary and by reducing the number of 'syllogistic' members further on, along the lines pursued by Vasubandhu (cf.

4) Nyayaprave§asutramHaribhadrasurikrtaNyayaprave§avrttisahitam. Bibliotheca Indo-Tibetica 6. Siirnath and Viir~asf, 1983. ] (5) See Tachikawa [1971]. 14 NY P. ika and Visvanatha's Vrtti. Vol. 1. Ed. Taranatha Nyayatarkatirtha and Amarendramohan Tarkatirtha. Calcutta Sanskrit Series 28. Calcutta, 1936. Vol. 2. Ed. Amarendramohan Tarkatirtha and Hemanta Kumar Tarkatirtha. Calcutta Sanskrit Series 29. Calcutta, 1944. , 1982. Para~a-Cata1ogue Muni SrI Pu~yavijayajI, camp. Muni JambuvijayajI, ed. Catalogue of the manuscripts of Pii(a(Ja Jain Bha~ljiira.

16 They are only approached in depth and dedication by his material on Prajiiliparamita. Such authorial trajectories might be seen in light of the relative non-opposition encountered by the esoteric system. For example, unlike the ambivalence towards spells found in the Milindapaiiha, we find little sustained opposition to the employment of spells from the seventh century forward in India and apparently none from representative intellectuals. 17 Not only does Santideva in the Sik~iisamuccaya recommend multiple circumstances for the employment of mantras, but Bhavya in the Tarkajviilii defends the use of spells as part of the Mahayanist practice.

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