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ཀུན་གཞི་རྣམ་ཤེས་
kun gzhi rnam shes
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| Frameworks of Buddhist Philosophy
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{{#arraymap: 'jam mgon kong sprul;Callahan, E.
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804 For the sake of comparison, the following is a list of Tsongkhapa's enumeration of the eight uncommon theses in his Illumination of the Thought (ACIP S5408@124B): (1-2) [The Prāsaṅgika system] has an uncommon way of refuting an ālaya consciousness that is separate in essence from the six modes of consciousness and reflexive awareness (tshogs drug las ngo bo tha dad pa'i kun gzhi rnam shes dang rang rig 'gog lugs thun mong ma yin pa).
(3) It does not accept the use of independently [verifiable] probative arguments to generate [an understanding of] the view of suchness in the mindstream of opponents (rang rgyud kyi sbyor bas phyir rgol gyi rgyud la de kho na nyid kyi lta ba skyed pa khas mi len pa).
(4) It is necessary to accept external objects in the same way that cognition is accepted (shes pa khas len pa bzhin du phyi rol gyi don yang khas blang dgos pa).
(5) Shrāvakas and pratyekabuddhas realize that entities have no nature (nyan rang la dngos po rang bzhin med par rtogs pa yod pa).
(6) Clinging to a self-entity of phenomena is posited as an affliction (chos kyi bdag 'dzin nyon mongs su 'jog pa).
(7) Disintegration is a [functioning] thing (zhig pa dngos po yin pa).
(8) Therefore, [this system] has an uncommon way of positing the three times (de'i rgyu mtshan gyis dus gsum gyi 'jog tshul thun mong ma yin pa).
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804 For the sake of comparison, the following is a list of Tsongkhapa's enumeration of the eight uncommon theses in his Illumination of the Thought (ACIP S5408@124B): (1-2) [The Prāsaṅgika system] has an uncommon way of refuting an ālaya consciousness that is separate in essence from the six modes of consciousness and reflexive awareness (tshogs drug las ngo bo tha dad pa'i kun gzhi rnam shes dang rang rig 'gog lugs thun mong ma yin pa).
(3) It does not accept the use of independently [verifiable] probative arguments to generate [an understanding of] the view of suchness in the mindstream of opponents (rang rgyud kyi sbyor bas phyir rgol gyi rgyud la de kho na nyid kyi lta ba skyed pa khas mi len pa).
(4) It is necessary to accept external objects in the same way that cognition is accepted (shes pa khas len pa bzhin du phyi rol gyi don yang khas blang dgos pa).
(5) Shrāvakas and pratyekabuddhas realize that entities have no nature (nyan rang la dngos po rang bzhin med par rtogs pa yod pa).
(6) Clinging to a self-entity of phenomena is posited as an affliction (chos kyi bdag 'dzin nyon mongs su 'jog pa).
(7) Disintegration is a [functioning] thing (zhig pa dngos po yin pa).
(8) Therefore, [this system] has an uncommon way of positing the three times (de'i rgyu mtshan gyis dus gsum gyi 'jog tshul thun mong ma yin pa).
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| Myriad Worlds (2003)
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35. Fundamental consciousness (ālayavijñāna, kun gzhi rnam shes): a type of consciousness asserted mainly in the Idealist trend in Buddhist philosophy as the repository of predispositions and the source of the phenomenal world.
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