Perman, M.

PersonType	Category:Independent Researchers Category:Librarians
FirstName / namefirst	Marcus
LastName / namelast	Perman
bio	Marcus Perman currently works for Tsadra Foundation. He graduated from St. Lawrence University in 2003 with honors in Psychology and Philosophy and graduated from Naropa University in 2007 with an MA in Indo-Tibetan Buddhism focused on Tibetan and Sanskrit languages. He joined the Nitartha Translation Network in the summer of 2007 and Nitartha Institute in 2008. In the fall of 2007-2008 Marcus studied at Tibet University in Lhasa, Tibet and Rumtek, Sikkim, India. His interests lie primarily in philosophical interpretations of Tibetan Buddhism and studies of tshad ma (skt. pramāṇa). Other interests include comparative philosophy, writing, Vladimir Nabokov, and rock climbing. Published Works Tricycle Magazine Review of Contemplating Reality: A Practitioner's Guide to the View in Indo-Tibetan Buddhism by Andy Karr. Tricycle Summer 2007. http://www.tricycle.com/reviews/balancing-act "Appreciating all Sentient Beings." in Heart Advice. Dharamsala, India: Altruism Press, 2008. Mind Only Tenet System. Translation of sems tsam pa'i grub mtha' by Acharya Lama Tenpa Gyaltsen. Seattle: Nitartha Institute Publications, 2009. Unpublished Works (completed) M.A. Thesis: “Tshad Ma Literature: Towards a History of Tibetan Buddhist Epistemology” B.S. Honors project: “Neurofeedback: The effect of training attentional abilities in female college students” Advisor: Dr. Artur Poczwardowski.
affiliation	Tsadra Foundation
education	St. Lawrence University, B.S. Naropa University, M.A.
IsInGyatsa	No
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In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition.

In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition.

Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.

Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.