By Yaroslav Komarovski
During this booklet, Yaroslav Komarovski argues that the Tibetan Buddhist interpretations of the conclusion of final fact either give a contribution to and problem modern interpretations of unmediated mystical event. The version utilized by nearly all of Tibetan Buddhist thinkers states that the conclusion of final fact, whereas unmediated in the course of its real incidence, is inevitably filtered and mediated by means of the conditioning contemplative tactics resulting in it, and Komarovski argues that consequently, so as to comprehend this mystical adventure, one needs to specialize in those tactics, instead of at the event itself.
Komarovski additionally presents an in-depth comparability of seminal Tibetan Geluk philosopher Tsongkhapa and his significant Sakya critic Gorampa's debts of the conclusion of final fact, demonstrating that the diversities among those interpretations lie basically of their conflicting descriptions of the appropriate conditioning strategies that bring about this awareness. Komarovski keeps that Tsongkhapa and Gorampa's perspectives are nearly irreconcilable, yet demonstrates that the differing procedures defined through those thinkers are both powerful by way of truly achieving the conclusion of final truth. Tibetan Buddhism and Mystical adventure speaks to the plurality of mystical event, maybe even suggesting that the range of mystical adventure is certainly one of its fundamental good points.
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Example text
Overall, Forman’s approach is very useful for directing our attention to a transcendent nonlinguistic reality that in one or another form is readily accepted by many Buddhists and non-Buddhists alike. Nevertheless, his tendency to draw overarching conclusions based on insufficiently explored evidence makes his position open to criticisms from the Tibetan Buddhist side. ”49 Then, having referred to positions of two individuals from very different cultures and times—a famous Sufi thinker, Ibn al-’Arabī (1165–1240), and a popular contemporary 4 7 Ibid.
The Abhidharmakośa & Bhāṣya of Ācārya Vasubandhu with Sphuṭārthā Commentary of Ācārya Yaśomitra, vol. 2 (Varanasi, India: Bauddha Bharati, 1998), 31 (hereafter, The Abhidharmakośa & Bhāṣya). 23 Ti b e t a n B u d d hi s m a n d M y s t ica l E x p e r i e n c e Tibetan Buddhists use several terms that can be translated as “experience” but have different meanings when discussed together or addressed in specific contexts. Only some of these terms have meanings that overlap with the meaning of “realization,” and it is realization that is emphasized even in such “experience-oriented” systems as Mahāmudrā (phyag chen, Great Seal) and Dzokchen.
Some scholarly works are also very useful for tracing theories and 2 0. In passing, it is interesting to note that a great deal of confusion has been created by the term “enlightenment” and its careless application to diverse Buddhist and non-Buddhist systems. W. Rhys Davids (1843–1922), a Pali scholar and founder of the Pali Text Society. Rhys Davids translated bodhi as “Enlightenment,” apparently wishing to associate the knowledge acquired by the Buddha with the knowledge of the European Enlightenment.