{"id":3247,"date":"2015-03-31T14:59:46","date_gmt":"2015-03-31T17:59:46","guid":{"rendered":"http:\/\/www.cintamani.com.br\/loja\/?p=3247"},"modified":"2022-06-06T16:55:09","modified_gmt":"2022-06-06T19:55:09","slug":"the-commentary-on-miphams-sherab-raltri-the-blazing-lights-of-the-sun-and-moon","status":"publish","type":"post","link":"https:\/\/www.cintamani.com.br\/loja\/the-commentary-on-miphams-sherab-raltri-the-blazing-lights-of-the-sun-and-moon\/","title":{"rendered":"The Blazing Lights of the Sun and Moon – English"},"content":{"rendered":"

The commentary on Mipham’s Sherab Raltri entitled-<\/p>\n

The Blazing Lights of the Sun and Moon<\/span><\/center>by Khenchen Palden Sherab Rinpoche<\/p>\n

INTRODUCTION [SPOKEN BY KPSR]<\/span><\/strong><\/p>\n

This text, the Sherab Raltri, Sword of Prajna, by Mipham Rinpoche, summarizes many important points from the sutras and tantras.\u00a0 There are two important spontaneously written texts in which Mipham expresses his vision of Buddhist teaching.\u00a0 They are this 1<\/span><\/span><\/a><\/a>Sword of Prajna of the Completely True Meaning, and <\/a>2<\/span><\/span><\/a> The\u00a0<\/a><\/a>Precious Torch of Certainty. Many great masters say Mipham wrote five “sword” texts and five “lotus” texts, named for the scepters in the hands of Manjushri.\u00a0 To reach enlightenment is the main purpose of this text, of course.\u00a0 But in particular, among the three prajnas, hearing, contemplating, and meditating, this text focuses on contemplation.\u00a0 It is an overview that tells how to contemplate thoroughly what we have studied.<\/a><\/p>\n

When the Institute of Higher Tibetan Studies was established in 1967, this was the first course in the Nyingma department.\u00a0 The root text was written by Mipham Rinpoche at the request of Lhagsam Tenpa Gyaltsen, a famous master in his own right.\u00a0 Mipham wrote a short commentary, which I studied in Tibet; but I couldn’t find it or any other commentary that had been brought to India.\u00a0 I did have some notes that Mipham made in the text, and I used them.\u00a0 I started writing every day, on the blackboard, and students would copy it down.\u00a0 By the end of the year the whole thing was done.\u00a0 Every year there would be another ten or twelve students, and the same thing would happen again.\u00a0 Everyone thought we should publish this, but we didn’t.\u00a0 Later, when I was in New York, some students wrote and asked if it could be printed, and if anything would need to be changed.\u00a0 When I went back to Nepal, I made some corrections and edited the text with the help of some students there.\u00a0 Then the Tibetan version was printed.
\nGuru Rinpoche wrote a famous commentary on the Manjushri-nama-sa.mgiti, called the 3<\/span><\/span><\/a><\/a>Blazing Lights of the Sun and Moon.\u00a0 That seemed auspicious, so I adopted the title for this commentary.<\/a><\/p>\n

INTRODUCTION BY KHENPO TSEWANG DONGYAL RINPOCHE<\/span><\/strong><\/center>Unsurpassably great and glorious former teacher,
\nSupremely kind crown jewel of the learned and accomplished,
\nJetsun Manjushri emanating in human form,
\nKnown as Jamgon Mipham Chokle Namgyal Gyamtso,
\nSupreme in glory and goodness, producing a hundred and eight Commentaries setting forth the intended meaning
\nOf the sutras and tantras of the Victorious One.<\/p>\n

This treatise teaches without error the vast and profound piths of the mahayana sutras and tantras.\u00a0 The subject expressed is the two truths.\u00a0 It is expressed in terms of the four correct reasonings.\u00a0 The fruition is the great treasure of the eight confidences.\u00a0 That is the way in which this great text was composed.\u00a0 This treatise, the Sword of Prajna of the Completely True Meaning is one of four very famous commentaries.\u00a0 It is supreme among commentaries that explain without error difficult points of words and their meanings.\u00a0 This commentary on the Sherab\u00a0<\/a>Raltri 4<\/span><\/span><\/a> is entitled the Blazing Lights of the Sun and Moon.\u00a0 These days the precious teachings of the Buddha in general have been harmed and diminished, particularly in Tibet, the Land of Snow, by the army of the red Chinese.\u00a0 In this situation, replenishing the blaze of the former teachings from the remaining embers was supremely kind.<\/p>\n

Born in Riwoche in Khams he indisputably went to the heights level of learning, discipline, and nobility. Born and remaining a glorious lord of the teachings and beings,\u00a0 This is Khenchen Palden Sherab, glorious, good, and excellent.\u00a0 It was he who composed this.<\/p>\n

In 1967, in Varanasi, when the Central Institute of Higher Tibetan Studies was established, this text was presented to students at the institute as lectures about Khen Rinpoche’s own Nyingma tradition.\u00a0 As no commentary on it had reached India, Khen Rinpoche, with supreme compassion for those under his care, newly composed this one.\u00a0 Until now, it remained as an active course, and so it could not be requested that it be published.\u00a0 Now after 13 auspicious presentations of those lectures, Khen Rinpoche has responded to new requests to publish it, from the country of America.<\/p>\n

Greatly moved by these requests and the approach of this supreme occasion, he gave the order to print this, and the pure requests of those sitting at his feet were accomplished. After thirteen times sending a lamp to beings, in the 2530th year of the teacher’s passing in his sthavira-aspect, in the seventh tibetan month, tenth day, by these requests that this be printed, auspiciousness increased.<\/p>\n

\u00a0This introduction was written by the chief
\nof the many who were formerly benefitted,
\nthe Khenchen’s brother Khenpo Tsewang Dongyal Rinpoche.<\/center>May there be a connection to the vidyadharas.<\/p>\n

Dge’o Dge’o<\/p>\n

PRAISE TO MANJUSHRI DORJE NYINGPO, VAJRA SHARPNESS<\/span><\/strong><\/p>\n

Namo shri Vajrapadmatikshnaye<\/p>\n

PRAISE TO BUDDHA SHAKYAMUNI<\/span><\/strong><\/p>\n

In the wind-chariot of the two accumulations, excellently leading the\u00a0<\/a>four forces 5<\/span><\/span><\/a> of the army of the\u00a0<\/a>ten powers 6<\/span><\/span><\/a>,
\nYou overcome the warfare of the\u00a0<\/a>gods of desire 7<\/span><\/span><\/a> and their host is overcome;
\nWhile with the sharp fangs and claws of the\u00a0<\/a>four fearlessnesses 8<\/span><\/span><\/a>, you drink from the skulls of vicious feuding\u00a0<\/a>elephants 9<\/span><\/span><\/a>, the eternalists and nihilists.
\nKnowing the nature and\u00a0<\/a>extent of dharmas 10<\/span><\/span><\/a>, having removed the darkness of the two obscurations from the place of\u00a0<\/a>snow-mountains,11<\/span><\/span><\/a> by your generosity there are the two\u00a0<\/a>yogic disciplines.12<\/span><\/span><\/a>
\nIn the center of the wheel\u00a0<\/a>of 112 13<\/span><\/span><\/a> spokes you, the supremely exalted lion of men, Siddartha, bestow\u00a0<\/a>auspicious fortune. 14<\/span><\/span><\/a><\/p>\n

Blazing with the deathless splendor of a thousand\u00a0<\/a>radiant marks, 15<\/span><\/span><\/a>
\n<\/a>Liberated 16<\/span><\/span><\/a>\u00a0 from a lotus blossom in the middle of a lake,
\nYou are the nirmanakaya who overcomes the\u00a0<\/a>phenomenal world,17<\/span><\/span><\/a>
\nMy beautiful crown-ornament until the heart of enlightenment.<\/p>\n

REQUEST BY MIPHAM TO\u00a0<\/strong><\/span><\/a><\/b>MANJUSHRI<\/span><\/strong> 18<\/span><\/span><\/a><\/p>\n

A hundred devotional petals crown the lotus\u00a0<\/a>anthers of teaching. 19<\/span><\/span><\/a>
\n<\/a>Dharma Lord, 20<\/span><\/span><\/a> I always offer you\u00a0<\/a>reverent homage. 21<\/span><\/span><\/a>
\nYou who are the ever-youthful lion of speech,
\nBestow on these beings shining intelligence, filling the sky.<\/p>\n

PRAISE TO\u00a0<\/strong><\/span><\/a><\/b>SARASVATI OR TARA <\/span><\/strong>22<\/span><\/span><\/a><\/p>\n

In the expansive lotus-garden of speech of all the conquerors,
\nWith 100,000 melodious blooms of holy Dharma,
\nYou are a\u00a0<\/a>singing swan 23<\/span><\/span><\/a> that shines as bright as moonlight.
\nMay you now enjoy the vast lake of my mind<\/p>\n

SUPPLICATION TO THE VIDYADHARAS OF THE THREE LINEAGES<\/span><\/strong><\/p>\n

The secret streams of truth of the three collections\u00a0<\/a>of tantra 24<\/span><\/span><\/a>
\nBy a gulp of analysis swallowed into the belly of\u00a0<\/a>intellect. 25<\/span><\/span><\/a>
\nAre regurgitated as excellent teaching, as with\u00a0<\/a>Agastya. 26<\/span><\/span><\/a>
\nI praise a hundred times the former rigdzins and rishis.<\/p>\n

PRAISE TO LONGCHENPA<\/span><\/strong><\/p>\n

At the council of well-written teachings, the sagely teacher,
\nIn a bowing throng of attendant-ministers\u00a0<\/a>27<\/span><\/span><\/a> unbiased in learning,
\nOn his elephant vehicle,\u00a0<\/a>28<\/span><\/span><\/a> which is the great perfection,
\nSurveying all like Indra, with a thousand different\u00a0<\/a>eyes, 29<\/span><\/span><\/a>
\nConfidently manifesting the hundred pointed\u00a0<\/a>vajra 30<\/span><\/span><\/a>
\nWhose prongs are the points of teaching, debate, and composition,
\nWearing a crown that is set with gems of many traditions,
\nThe incomparable lord of learning who is known as Longchenpa,
\nIs renowned as a king of the gods of a kind not seen before
\nHis fame surpasses even that of the lord of the\u00a0<\/a>world. 31<\/span><\/span><\/a><\/p>\n

PRAISE TO MIPHAM<\/span><\/strong><\/p>\n

A thousand elephants of vicious self-serving contention,
\nArrogant, with no gentle thoughts of any kind,
\nYou overcome and have no thought of enduring them,
\nThe lion of speakers, with far-reaching laughter of proper reason,
\nIs the victorious one called Mipham Chokle Namgyal.<\/p>\n

MIPHAM’S PRAISE TO HIS GURUS<\/span><\/strong><\/p>\n

By the sharp vajra-weapon of scripture and proper reason,
\nOpponent asuras’ arrogant\u00a0<\/a>power 32<\/span><\/span><\/a> is overcome.
\nGracious one who sees the excellent path of truth,
\nPrevail among spiritual friends like Indra among the gods.<\/p>\n

After these poetic expressions of homage, like beautiful white lotus petals strewn to welcome a teacher, now there is this terma-prophesy by the tamer of beings Sangngag\u00a0<\/a>Lingpa: 33<\/span><\/span><\/a><\/p>\n

An emanation named Mipham of the great translator Nub
\nAn especially noble master of mind-terma will arise.<\/p>\n

Also here is a terma-prophesy manifested by the power of the great terton Tatung\u00a0<\/a>Dudjom Trolo 34<\/span><\/span><\/a>:<\/p>\n

By Mipham Gyamtso the host of extremes will be transformed.
\nThe conqueror of all the doctrines of wrong view,
\nWill make the radiant secret mantra clear as day.<\/p>\n

In accord with these and\u00a0<\/a>35<\/span><\/span><\/a> the vajra prophesies of Padmasambhava, the second buddha of Uddiyana and others, you the omniscient intrinsic form, the supremely excellent omniscient embodied essence of all the victorious ones of mantrayana, the lion of vajra teachers, appear in the form of a spiritual friend.\u00a0 Mastering the eight great treasures of\u00a0<\/a>confidence 36<\/span><\/span><\/a> and the four discriminating knowledges,\u00a0<\/a>37<\/span><\/span><\/a> you are an authority on ordinary and extraordinary fields of knowledge, beyond the scope of thought.\u00a0 In particular, revealing in an extraordinary way the well-taught word of the Sugata, the profound and vast intentions of the sutras and tantras, uniquely analyzing without depending on\u00a0<\/a>others 38<\/span><\/span><\/a>, you, the jetsun inseparable from Manjushri, are truly omniscient and great in vision, a learned and accomplished master.\u00a0 You, the jetsun guru who possesses objectless compassion, whose very name is so awesome that we hesitate to\u00a0<\/a>utter it 39<\/span><\/span><\/a>, are famed as Mipham Jamyang Namgyal Gyamtso or Jampel Gyepe Dorje throughout the three\u00a0<\/a>worlds. 40<\/span><\/span><\/a>\u00a0 The completely certain truth formerly well-taught by you in this Sherab Raltri is what I shall explain.
\nThe explanation has three\u00a0<\/a>parts. 41<\/span><\/span><\/a>\u00a0 These are the name or title, the main part of the teaching so entitled, and the final conclusion.
\nFirst overall part.<\/span><\/strong><\/p>\n

The title of the text is the don rnam par nges pa shes rab ral gri, The Sword of Prajna, that\u00a0<\/a>Ascertains 42<\/span><\/span><\/a> All the Details of the True Meaning.<\/p>\n

The meaning of the subject<\/p>\n

<\/a>Nubchen Sanje Yeshe 43<\/span><\/span><\/a> says in the Lamp of Meditation that Illuminates the Pith of\u00a0<\/a>Meditation: 44<\/span><\/span><\/a><\/p>\n

The cause of certain knowledge of truth is prajna contemplating an example, a\u00a0<\/a>reason, 45<\/span><\/span><\/a> and a conclusion reached by correct reasoning.\u00a0<\/a>46<\/span><\/span><\/a> These are evaluated by individually-discriminating prajna.<\/p>\n

The profound and vast meaning told in the Buddha’s teachings in the sutras and tantras and the commentaries on their intention, accords with the way things are.\u00a0 This is revealed as profound, completely certain prajna through the process of true and genuine correct reasoning.\u00a0 This prajna cuts all at once like a sword through the nets of non-realization, wrong understanding, and doubt. That is the contents of this text.<\/p>\n

The title expresses this by joining the example and the meaning.<\/a>47<\/span><\/span><\/a>\u00a0 That intended meaning is named by the title in order to clear away stupidity about the conventional.\u00a0 The Lankavatara Sutra says:<\/p>\n

If no names are given,
\nEveryone in the world will be confused.
\nTherefore, to clear away confusion,
\nThe Protector used names.<\/p>\n

Second overall part: the main text that teaches what the title denotes.<\/p>\n

Within that are:<\/p>\n

1. the ancillary parts of the composition that are good in the beginning,
\n2. the meaning of the composition that is good in the middle, and
\n3. the meaning of the conclusion that is good at the end.<\/p>\n

The ancillary parts of the composition that are good in the beginning<\/p>\n

Here there are the expression of offering and the promise to compose the text.\u00a0 Each of the two is presented in verse.<\/p>\n

I. The expression of offering:
\nThe Doctrine never possesses any kind of confusion.
\nIt has completely abandoned any kind of error.
\nIt is mind without any doubt about the three meanings.
\nLet us bow to the treasure of Manjushri’s knowledge.<\/p>\n

The Doctrine<\/span><\/strong><\/p>\n

“The Doctrine”,\u00a0<\/a>grub mtha’ 48<\/span><\/span><\/a> in Tibetan, is the translation of the Sanskrit\u00a0 “siddhanta.”\u00a0 The Doctrine is the ultimate\u00a0<\/a>goal 49<\/span><\/span><\/a> of examination and analysis by scripture and correct reasoning.\u00a0 It is the certain knowledge at the end of establishing.\u00a0 Beyond this there is nothing further to establish.<\/p>\n

“Confusion” cannot resolve the way things are.\u00a0 Non-confusion\u00a0<\/a>can. 50<\/span><\/span><\/a>\u00a0 These arise respectively as worldly doctrine, and The Doctrine beyond the\u00a0<\/a>world. 51<\/span><\/span><\/a><\/p>\n

1 As for the FIRST<\/span><\/strong>, The second Buddha of Uddiyana said in his Oral Instruction on the Mala of Views:<\/p>\n

The countless wrong views in the worldly realm are summarized under four headings, phyalwa, gyang phen, mur thug, and\u00a0<\/a>mu tek 52<\/span><\/span><\/a><\/p>\n

Likewise, there are two kinds of paths beyond the world.\u00a0 These are the vehicle of philosophical characterization, and the vajrayana.\u00a0 The great translator Kawa\u00a0<\/a>Paltsek 53<\/span><\/span><\/a> says in his Explanation of the details of Views:<\/p>\n

There are both the worldly and the world-transcending.
\nLike articles of gold, they appear from a single substance.
\nThe levels of their appearance are five times\u00a0<\/a>three plus two, 54<\/span><\/span><\/a>
\nBeing known, these should be left alone and accepted.<\/p>\n

Regarding the Buddhist view that is beyond the world, FIRST, the Buddhist teachings of The Doctrine are\u00a0<\/a>scriptural pramana. 55<\/span><\/span><\/a>\u00a0 As such, they have none of the faults of confusion.\u00a0 The reason is that the one who taught them is the Buddha Bhagavat.\u00a0 He has completely abandoned all errors of the two obscurations,\u00a0<\/a>56<\/span><\/span><\/a> along with the habitual patterns which are the seeds of their continuation.<\/a>57<\/span><\/span><\/a>\u00a0 The doctrine was taught by this great being whose knowledge is the vision of perceptual\u00a0<\/a>pramana. 58<\/span><\/span><\/a>
\nThe way of establishing this highest truth as The Doctrine, is to establish it as scriptural pramana, established teaching purified by the three analyses.\u00a0<\/a>59<\/span><\/span><\/a>\u00a0 This is done through a process of correct reasoning.\u00a0 This process uses the three kinds of inferential\u00a0<\/a>reasoning 60<\/span><\/span><\/a> in such a way that the three modes of correct reasoning are all\u00a0<\/a>complete. 61<\/span><\/span><\/a>\u00a0 From so doing comes certainty without doubt.\u00a0 This certainty is the essence of profound intelligence.\u00a0 It is the great treasure of knowing\u00a0<\/a>Manjushri. 62<\/span><\/span><\/a>\u00a0 Again, let us pay homage with the three gates to the great treasure of you, Manjushri, arising by your\u00a0<\/a>blessing. 63<\/span><\/span><\/a><\/p>\n

In regard to this, due to the correct reasoning of productive action,<\/a> 64<\/span><\/span><\/a> homage is expressed chiefly to the pramana of the teachings.\u00a0 If this is established in a syllogism, it is said:<\/p>\n

“The dharmin “Buddhist doctrine” has no confusion; because it was taught by the Buddha, who has completely abandoned all\u00a0<\/a>error.” 65<\/span><\/span><\/a><\/p>\n

If it is established that Buddhist doctrine was taught by the Buddha, then the following are established, showing that the three\u00a0<\/a>modes 66<\/span><\/span><\/a> are complete:<\/p>\n

1) the presence of the reason, “non-error,” in the subject, “Buddhist doctrine.”<\/p>\n

2) the forward [universal]\u00a0<\/a>entailment: 67<\/span><\/span><\/a> “What is taught by the Buddha is certainly without confusion,” and<\/p>\n

3) the reverse [universal]\u00a0<\/a>entailment: 68<\/span><\/span><\/a>\u00a0 “What is confused was certainly not taught by the Buddha.”<\/p>\n

First it was taught that, since the Buddha has no error, therefore the teaching no error.\u00a0 Now it is taught that, since the teaching is authentic, the Buddha must also be authentic.<\/p>\n

To prove this, when all the errors of the two obscurations, together with their habitual patterns, have been completely abandoned, ultimate knowledge, wisdom, arises.
\nWhoever has this ultimate knowledge can teach the path properly.\u00a0 Doing so depends only on the cause of compassion.\u00a0 The great compassion is the extraordinary cause attained by the\u00a0<\/a>Buddha. 69<\/span><\/span><\/a>
\nTherefore, in regard to the Buddha Bhagavat, there are the cause of the benefit for oneself, complete renunciation-realization, and the cause of the benefit for others, the completed power of wisdom and loving-kindness.\u00a0 From these arise all the teachings of the holy Dharma, in accord with the faculties, power of mind, and thoughts of those to be tamed.\u00a0 If any of these is practiced, its own particular fruition will be attained.\u00a0 In that sense they are non-deceptive.\u00a0 Therefore, Buddhist doctrine is established as\u00a0<\/a>non-deceptive. 70<\/span><\/span><\/a>\u00a0 The Prajnaparamita Sutras say:<\/p>\n

After attaining omniscience, the wheel of Dharma is<\/a> turned. 71<\/span><\/span><\/a><\/p>\n

They also say:<\/p>\n

If we have not attained omniscience, we cannot turn the wheel of Dharma<\/p>\n

Glorious Dharmakirti says in the tshad ma rnam ‘grel:<\/p>\n

The one who has gone there has the meaning of\u00a0<\/a>realization. 72<\/span><\/span><\/a><\/p>\n

The Buddha’s regent Maitreya says in the Abhisamayalankara:<\/p>\n

Whoever has the authentic truth, has the omniscience of the sages and can teach all their different kinds of teaching.<\/a>73<\/span><\/span><\/a><\/p>\n

The great teacher Naagaarjuna in the bla na med par bstod pa, says:<\/p>\n

Whoever knows clearly the solitary object of knowledge,
\nWill resolve completely all of the objects of knowledge.<\/a>74<\/span><\/span><\/a>
\nI therefore prostrate to a guru such as that
\nWho in such a way is equal and otherless.<\/p>\n

Also Asanga says in the Suutraala.mkaara:<\/p>\n

Truly liberated from all the obscurations,
\nYou possess the knowledge that pervades all objects.
\nMighty one, the tamer of everyone in the world,<\/a>75<\/span><\/span><\/a>
\nI prostrate to you who are completely liberated.<\/p>\n

Also the great teacher Ashvagho.sha says In his Hundred and Fifty Praises:<\/p>\n

Whether powers of mind are supreme or not
\nWhether they may be the lesser, middle, and greater
\nAnd all the limitless divisions of their aspects,
\nAre not realized by anyone but you.<\/p>\n

Also he says:<\/p>\n

You alone, by wisdom,
\nEncompass every object,
\nBy everyone but you
\nSome objects are left out.<\/p>\n

Also he says:<\/p>\n

You do good even without urging.
\nYou are kind to others without a reason,
\nA good friend, even for those who have not met you;
\nA helper and counselor that we do not need to know.<\/a>76<\/span><\/span><\/a><\/p>\n

Also he says:<\/p>\n

If we should try to do this with even our flesh and blood
\nWhy even speak of how to view all other things?
\nDoer of good deeds you even gave your life
\nFor the beings who asked you, by your bodies and lives,
\nYou have ransomed a hundred times the bodies and lives
\nOf those given over to slayers of embodied beings.<\/p>\n

The great pandit Vimalamitra says in his commentary on the Uttering the name of Manjushri, ‘jam dpal mtshan brjod, Manjushri-nama-sa.mgiti:<\/p>\n

In connection to the wishes of all sentient beings, you liberate them from the fetters of the kleshas.\u00a0 As many dharma-teachings as have been explained are one in being antidotes for taming the kleshas.<\/p>\n

The great teacher Gekp\u00c8 Dorje,<\/a>77<\/span><\/span><\/a> in his commentary on the king of tantras the gsang ba’i snying po, the\u00a0 ‘grel pa spar khab\u00a0<\/a>78<\/span><\/span><\/a>, says:<\/p>\n

These teachings are so-designated<\/a>79<\/span><\/span><\/a>
\nFrom his knowledge and what they accomplish
\nBut they appear differently
\nBy differences between minds.\u00a0<\/a>80<\/span><\/span><\/a><\/p>\n

The great teacher Dharmakiirti, in his auto-commentary on the first chapter of the tshad ma rnam ‘grel the stong phrag phyed dang bshi pa says:<\/p>\n

Again, to take another approach, the words that exhaust defects are not deceptive. Therefore, this inference should be made:<\/p>\n

In teaching what is to be accepted and rejected
\ntogether with the means by which that should be done,
\nWhich is the principal benefit of certainty,
\nAs He was non-deceptive, this should be inferred.
\nWhat is to be accepted and rejected and what are the means of\u00a0\u00a0 doing that are non-erroneous teachings.\u00a0 They are non-deceptive.\u00a0\u00a0\u00a0 For example, the way in which the four noble truths are explained is\u00a0 non-deceptive.\u00a0 Familiarity with this is a pre-requisite for the benefit of\u00a0 beings.\u00a0 Moreover the non-deceptive object of this should be\u00a0\u00a0\u00a0 proclaimed to be non-deceptive,<\/p>\n

1.\u00a0 because to do otherwise would be contradictory
\n2.\u00a0 because to say that a teacher who explains it is unnecessary is a wrong and fruitless teaching.\u00a0<\/a>81<\/span><\/span><\/a><\/p>\n

And also Dharmakiirti says:<\/p>\n

When someone’s words, by being pramana,
\nAre non-deceptive, people follow them.
\nTheir words then attain to being scripture.
\nPeople will not do what does no good<\/a>82<\/span><\/span><\/a>.<\/p>\n

“Words whose pramana is not confused” is the definition of scripture, rlung.\u00a0 Therefore, what is the same as what is said in the scriptures is also scripture by the power of its pramana.<\/p>\n

Also the great teacher Asanga says in the sdud pa\u00a0<\/a>83<\/span><\/span><\/a><\/p>\n

Why is Buddhist doctrine true?\u00a0 Here is what has been said.\u00a0 The\u00a0\u00a0 teachings do not disagree with actual reality.\u00a0 If this is seen, its\u00a0\u00a0\u00a0 meaning becomes the cause of complete purity.\u00a0 That is the meaning\u00a0 of its being true.\u00a0 Moreover, Buddhist doctrine is free from the six\u00a0\u00a0 faults and has the three virtues.\u00a0 Therefore it is not deceptive.\u00a0 Rather,\u00a0 it is established as scriptural pramana, the teachings of holy Dharma.<\/a>84<\/span><\/span><\/a><\/p>\n

As for these six faults and three virtues, the Sad\u00c8, Asanga’s Five Works on the Bhuumis says:<\/p>\n

No benefit, wrong benefit, possessing benefit;<\/a>85<\/span><\/span><\/a>
\nMerely heard, merely contentious, genuinely established;<\/a>86<\/span><\/span><\/a>
\nHypocritical, unkind, eliminating suffering:<\/a>87<\/span><\/span><\/a>
\nFree from these six faults, the treatises have these three virtues.<\/p>\n

1)\u00a0 “Without benefit,” means not having the benefit of truly establishing liberation.<\/p>\n

2)\u00a0 “Wrong benefit,” or “wrong sense” means falling into the extremes of eternalism and nihilism, saying things injurious to the Dharma and so forth. When these two faults are absent, then Buddhist doctrine is true and possesses benefit.<\/p>\n

3) “Merely heard,” means just repeating what has been heard.<\/p>\n

4)\u00a0 “Merely contentiousness,” means merely searching out faults in others.<\/p>\n

Buddhist doctrine that is free from these faults is sincerely or genuinely established.<\/p>\n

5) “Hypocritical” means that attesting to the dharma for motives that are not right.<\/p>\n

6)\u00a0 “Unkind” means being without the compassion that wishes to protect sentient beings from suffering.\u00a0 When it is free from these two faults, Buddhist doctrine is the holy Dharma that eliminates the suffering of samsara.<\/p>\n

The teachings of Buddhist doctrine remedy the cause of samsara, the kleshas, and their fruition, the sufferings of the three lower realms of samsara.\u00a0 Therefore, it is established that the teachings are scriptural pramana and unconfused.\u00a0 Vasubandhu’s rnam bshad rigs pa,\u00a0 says:<\/p>\n

They remedy all the enemies, the kleshas,
\nAnd protect us from the lower realms of samsara,
\nBecause of these virtues of remedy and protection
\nThe teachings\u00a0<\/a>88<\/span><\/span><\/a> are never other than these two virtues.<\/a>89<\/span><\/span><\/a><\/p>\n

The regent, Lord Maitreya, says:<\/p>\n

Whoever has what is meaningful, fully connected to Dharma,
\nIs taught to abandon all the kleshas of the three realms.
\nWhoever teaches the beneficial virtues of peace
\nIs taught to be a sage and irreversible.<\/a>90<\/span><\/span><\/a><\/p>\n

Also he says in the Uttaratantra:<\/p>\n

What is spoken only in terms of Conqueror’s teachings
\nExplained with a mind that is undistracted from that,
\nIn accord with the path of attaining liberation,
\nLike the words of the Sage himself should be received on the head.<\/a>91<\/span><\/span><\/a><\/p>\n

Also:
\nThe natural state of all the knowable dharmas of the phenomenal world of samsara and nirvana is taught as the true path of emptiness and interdependent arising, and therefore the Buddhist teachings are established as the unconfused doctrine of scriptural pramana.<\/p>\n

The great teacher Nagarjuna says:\u00a0<\/a>92<\/span><\/span><\/a><\/p>\n

For whomever emptiness and interdependent arising
\nAre of one meaning in the madhyamaka path,
\nI prostrate to such a sage, who is a master
\nOf the secret that is unequalled and supreme.<\/a>93<\/span><\/span><\/a><\/p>\n

Thus, the Buddha taught the teachings included within the stages of the nine vehicles, as many as there are within the scriptural doctrine of holy Dharma, in accord with the nature, capabilities, and wishes of those to be tamed.\u00a0 If we practice these with devoted aspiration, the particular fruition of each will be gained without deception.\u00a0 Therefore, it is taught that the doctrine is not confused. For that reason, the Second Buddha of Uddiyana said:<\/p>\n

All the vehicles, on their own level, are true doctrine without contradiction.<\/a>94<\/span><\/span><\/a><\/p>\n

As this is extensively taught there and elsewhere, if we have faith in all the doctrine and do not close our eyes to the intelligence of pure perception, that will be the first opening of the great gate of the path of liberation.<\/p>\n

SECOND<\/span><\/strong>, the Buddhist teachings of Holy Dharma are The Doctrine or scriptural pramana.\u00a0 By reason of their being established as unconfused, the one who taught them, the Buddha Bhagavat, is established as a great being of pramana.\u00a0 As such, he has eradicated and completely abandoned all the errors of ignorance.\u00a0 He knows and sees all knowables with unobscured perception.\u00a0 The pramana of the teachings depends on the pramana of the teacher.\u00a0 As for the pramana of the teacher, the cause is explained as the intent of perfect benefit.\u00a0 For that reason, from the perfect activity of the teacher arises the perfect fruition.\u00a0 This has the benefit for oneself that one is a sugata, and the benefit for others that one is their protector.\u00a0 The great teacher Dignaga says in the first praise of the tshad ma kun btus<\/a>95<\/span><\/span><\/a><\/p>\n

Becoming authentic\u00a0<\/a>96<\/span><\/span><\/a> should be regarded as
\nFor the benefit of every sentient being.
\nI prostrate to the teacher, the Sugata and protector.<\/a>97<\/span><\/span><\/a><\/p>\n

Also in his auto-commentary he says:<\/p>\n

The FIRST<\/span><\/strong> topic is a praise to the Buddha Bhagavat.\u00a0 By having a perfect cause and fruition, he has become authentic.\u00a0 That is the reason for my arousing devotion to him.\u00a0<\/a>98<\/span><\/span><\/a>
\nThe perfect cause is his perfect intention and perfect action on it.\u00a0 It is explained that his wish is to benefit beings.<\/a>99<\/span><\/span><\/a>\u00a0 The action is to teach the teachings to sentient beings.\u00a0<\/a>100<\/span><\/span><\/a>
\nThe fruition is perfection of the two benefits, those for oneself and others.
\nThe perfect benefit for oneself is becoming a sugata.\u00a0 This should be understood in three senses.\u00a0 1) The benefit of supreme beauty is like having excellent personal form. 2) The benefit of irreversibility, is like a plague being well-cured. 3) The benefit without exceptions is like a vase being well-filled.\u00a0 These three benefits are without desire for externals.\u00a0 Therefore this perfection of the benefit for oneself is beyond being learned and unlearned alike.<\/a>101<\/span><\/span><\/a>
\nAs for the perfection of the benefit for others, through the benefit of liberating them, we are their protectors.<\/a>102<\/span><\/span><\/a>\u00a0 Having prostrated to the teacher who has such virtues,…<\/p>\n

The great teacher Vasubandhu says:<\/p>\n

The one who has eternally conquered all darkness,
\nleading beings out of the mire of samsara,
\nI prostrate to this teacher of things as they are.<\/p>\n

According to the teacher mtho btsun grub:<\/p>\n

Having abandoned all the other teachers,
\nI go for refuge to you Bhagavan.
\nIf someone should asks why, it is because
\nYou have no faults, but only excellence.<\/p>\n

THIRD<\/span><\/strong>, given that this teaching, purified by the three analyses, is an unequalled way of entering into complete liberation, what is to be proved is that the teacher who has perfect intention, application, and fruition is a being of unequalled pramana.\u00a0 This can be established beyond doubt by syllogistic proofs, using the three kinds of inferential pramana in which all of the three modes of syllogism are complete.\u00a0 In syllogistic form:<\/p>\n

The dharmin, “the teacher, the Buddha,” is an authentic being; because the teaching is scriptural pramana; for example, like that of the great rishis.<\/p>\n

As for the teaching being The Doctrine, scriptural pramana:<\/p>\n

It is established that the teacher who spoke it was the Buddha.\u00a0 So the FIRST mode is there, presence of the dharma in the subject.
\nWhen teaching is scriptural pramana, it is certain that the teacher of it is a buddha, an authentic being.\u00a0 That is the second mode, the forward entailment.
\nWhen the teacher is not an authentic being, it is certain that the scriptural teaching is not pramana.\u00a0 That is the third mode, the reversed entailment.
\nAfter the process of correct reasoning with the three pramanas, if confidence in the non-deceptive certain knowledge of such a teacher and teaching arises within our being, that is supreme faith.\u00a0 This is also the ultimate essence of refuge and supplication.\u00a0 It is also the root of the path of liberation, and of blessings entering into our being, the single root of a multitude of good things.\u00a0<\/a>103<\/span><\/span><\/a>\u00a0 The second buddha of Uddiyana Padmasambhava says that if we have ultimate devotion, we will receive blessing, and if we are free from doubt our wishes will be fulfilled:<\/p>\n

If our minds are devoted,\u00a0<\/a>104<\/span><\/span><\/a> blessings will enter in.
\nBy being free from doubt, our wishes are established<\/p>\n

Also the omniscient great pandit Shantarakshita says in his auto-commentary to the Madhyamakala.mkara:<\/p>\n

What is spoken by the Tathagata is good in the beginning, good in the middle, and good in the end.\u00a0 Like fine gold being smelted, cut, and polished, it will not be harmed by perception, inference, or his own words in the scriptures.\u00a0 This wisdom unmixed with samsaric things,\u00a0<\/a>105<\/span><\/span><\/a> is completely undisturbed by their total clutter.\u00a0 By this wisdom, having seen suchness,\u00a0<\/a>106<\/span><\/span><\/a> you Buddha are the leader of the divine and human realms.\u00a0 You are the crown of them all.\u00a0 They offer garlands to adorn your two lotus feet, as master and guru of all the world.\u00a0 Who, having known you, would not generate faith, practicing from the heart with complete detachment?<\/p>\n

<\/a>Thus:\u00a0<\/a>107<\/span><\/span><\/a><\/p>\n

Whoever relies on that surmounts degeneracy,
\nWith undeceived certainty in the guru and the three jewels,
\nGrasping that from now onward to the bone core of the heart,
\nI go for refuge until the essence of enlightenment.<\/p>\n

Now there is a kind of analysis<\/p>\n

This precious certain knowledge is essentially non-deceptive.\u00a0 It is unequalled intelligence free from the murkiness of doubt, possessing a thousand undefiled rays of light.\u00a0<\/a>108<\/span><\/span><\/a>\u00a0 Since this is the great treasure of your knowledge, Manjushri, I bow to you.\u00a0 Or again, since that intelligence without doubt arises from the blessing of the great treasure of your knowledge, Manjushri, I bow to you.\u00a0<\/a>109<\/span><\/span><\/a>
\nThat comes chiefly from the process of correct reasoning of the cause depending on the fruition.\u00a0<\/a>110<\/span><\/span><\/a> I express homage to the chief of all benefits.\u00a0 Moreover, for these words of the root verses that express homage, the first verse refers to the jewel of the holy Dharma, the second to the jewel of the Buddha, and the third to the jewel of the sangha.\u00a0<\/a>111<\/span><\/span><\/a>\u00a0 To you I bow as the embodiment of these three excellencies, the great treasure of jetsun Manjushri’s knowledge.
\nThe purpose of this expression of homage is to benefit oneself by showing why these people are holy beings,\u00a0<\/a>112<\/span><\/span><\/a> and also to gather the two accumulations.\u00a0 The benefit for others, is to inspire their faith in the teachings and teacher. The mdo rgya cher rol pa says:<\/p>\n

The wishes of a person who possesses merit are established.<\/p>\n

The great teacher Nagarjuna says:<\/p>\n

It is not fruitless, when authors of the treatises
\nExpress their homage to the teacher and teaching.\u00a0<\/a>113<\/span><\/span><\/a>
\nBy so doing they give us inspiration.\u00a0<\/a>114<\/span><\/span><\/a><\/p>\n

The ched du brjod pa’i tshoms says:\u00a0<\/a>115<\/span><\/span><\/a><\/p>\n

For persons who have accumulated merit,
\nThere can be no harm arising from others
\nOr obstacles of maras and of gods.<\/p>\n

II. The promise to compose the text<\/p>\n

Its vastness and profundity are hard to realize,
\nAs for the amrita of the Sugata teachings,
\nFor whomever wishes to experience it,
\nMay this light of understanding be completely granted.<\/p>\n

The absolute is free from all the complexities of existence, non-existence, and so forth.\u00a0 Therefore, it is profound.\u00a0 The relative is the bhumis, paramitas, and so forth.\u00a0 Its vastness is difficult to realize.\u00a0 These are the Sugata’s teachings of the mahayana.
\nThose teachings are like amrita.\u00a0 May whatever fortunate ones wish to experience their taste or to practice them be granted the light of undefiled understanding of the excellent teachings\u00a0<\/a>116<\/span><\/span><\/a> of this Sword of Prajna.\u00a0 May it be produced within their being.\u00a0 The teacher Nagarjuna says:<\/p>\n

The holy ones do not make many promises;
\nBut if they ever promise something difficult,
\nIt is as if their promise had been written in stone.
\nEven if they die, they do not relinquish it.<\/p>\n

How the topic of composition is good in the middle<\/p>\n

the subject to be analyzed is the two truths.\u00a0 The analyzer is the two correct reasonings.\u00a0 With the teaching of the fruition of what is to be analyzed, that makes three parts.\u00a0 As for the FIRST<\/span><\/strong>:<\/p>\n

The Buddhas taught the Dharma
\nIn terms of\u00a0<\/a>117<\/span><\/span><\/a> the two truths,
\nThe relative truth of the world
\nAs well as the absolute truth.<\/p>\n

The perfect buddha bhagavans taught something like 84,000 gates of Holy Dharma.\u00a0 In as many of these as were taught, briefly, what is spoken about relies completely on the two truths.\u00a0 These are the relative truth of the world and the ultimate truth beyond the world.\u00a0 As for the meaning of the worldly one, the Prasannapada of Chandrakirti says:<\/a>118<\/span><\/span><\/a><\/p>\n

Here the world consists of the well-known skandhas.
\nWorldly truth\u00a0<\/a>119<\/span><\/span><\/a> is what depends on these.<\/p>\n

Since they arise in dependence on the skandhas, imputed individual beings are the world.<\/a>120<\/span><\/span><\/a><\/p>\n

So he and many others have said.\u00a0<\/a>121<\/span><\/span><\/a>\u00a0 No better realization is possible than realization of the nature of the two truths as they are.\u00a0 It should be known that, in the progression of the nine vehicles, realization of the nature of the two truths becomes ever more profound.\u00a0<\/a>122<\/span><\/span><\/a>
\nHere, to give a provisional analysis of the details of the system of the two truths,\u00a0<\/a>123<\/span><\/span><\/a> there are the essence, semantic analysis,\u00a0<\/a>124<\/span><\/span><\/a> definition\u00a0<\/a>125<\/span><\/span><\/a>, divisions and purpose, five altogether.
\n1) the essence of the relative is the objects contemplated by mind and the five sense-powers.\u00a0 All these are objects of thought.\u00a0<\/a>126<\/span><\/span><\/a>\u00a0 The essence of the absolute is the sphere of individual and personal wisdom free from mind, free from all the extremes of complexity.<\/p>\n

2)\u00a0 the semantic analysis,\u00a0<\/a>127<\/span><\/span><\/a>\u00a0 of truth in the phrase “relative truth”.\u00a0 Natureless, illusory appearance is the confused viewpoint of transient relative.\u00a0 This viewpoint is “truth” insofar as its identifying characteristics\u00a0<\/a>128<\/span><\/span><\/a> are not deceptive.\u00a0 It is also “truth” in the sense that it leads us to absolute truth, our ultimate aim. Since the dharmas of path and fruition are not deceptive, in that sense, relative truth is called “truth”.<\/p>\n

3)\u00a0 the definition of relative truth, is the truth of “dharmas that are not beyond the sphere of mind and that will not bear analysis.”\u00a0 The definition of the absolute is that of “nature beyond mind where conceptions are completely pacified.”<\/p>\n

4)\u00a0 the two divisions are the relative and absolute truths.\u00a0 The yab sras mjal ba’i mdo\u00a0 says:<\/p>\n

There are two kinds of truth by which the world is known
\nNo other distinctions are heard, and they are self-sufficient.
\nThese are the absolute truth and the relative truth.
\nThere is no such thing as any third kind of truth.<\/p>\n

Because of the needs of worldly beings, within the relative, the distinction of true and false was made.\u00a0 As appropriate kinds of symbolic knowledge for this purpose, the classifications were created of the true relative and the false relative.<\/p>\n

The true relative is the appearance of objects to a mind in which the six senses are not defective.
\nThe false relative is the appearance of objects to the mind in which the six senses are defective, seeing hairs before the eyes and so forth.\u00a0<\/a>129<\/span><\/span><\/a><\/p>\n

5) regarding the purpose, the bden gnyis says:<\/p>\n

Those who know the distinction of the two truths
\nAre not to be deceived by the Sage’s words.
\nHaving collected all the accumulations,
\nThey will go to the other shore, perfection.<\/p>\n

The meaning of the composition that is good in the middle<\/p>\n

Within this there are two sections<\/p>\n

1.\u00a0 the short teaching of the two correct reasonings
\n2.\u00a0 the extensive teaching in terms of the four correct reasonings.<\/p>\n

I. The short teaching of the two correct reasonings:<\/p>\n

With regard to the natures of these same two truths,
\nIf we enter into the non-erroneous mind of certainty,
\nThe good eye of the two immaculate pramanas
\nIs the excellent view that is to be established.<\/p>\n

The two objects of analysis\u00a0<\/a>130<\/span><\/span><\/a> are the natures of relative truth and absolute truth.\u00a0 If philosophical analysts want to enter properly into these by means of\u00a0<\/a>131<\/span><\/span><\/a> certain, unerring awareness, they must establish the excellent\/ supreme view like a good eye that ascertains awareness of its two aspects.\u00a0 These two aspects are:<\/p>\n

1) the pramana of conventional analysis without the faults of error
\n2) the pramana of absolute analysis.<\/p>\n

These are pramana and madhyamaka respectively.\u00a0 They\u00a0 support each other, like the well-known emblem of two lions with crossed necks.<\/a>132<\/span><\/span><\/a><\/p>\n

II. The extensive teaching of analysis by the four correct reasonings.<\/p>\n

The action\u00a0<\/a>133<\/span><\/span><\/a> of these is the four reliances.\u00a0 The fruition is explained as the eight great treasures of confidence.\u00a0 First, the three first correct reasonings are explained together, and then the reasoning of proper establishing is explained.<\/p>\n

FIRST there is the general teaching of appearance as interdependent origination; then the explanation of the particularizations of the correct reasonings of essence, cause, and effect.\u00a0 The meaning is summarized under those three.<\/p>\n

A. FIRST The general teaching of appearance as interdependent origination:<\/p>\n

Thus, regarding these appearances
\nThe pattern of their arising is interdependence
\nTherefore, something that is not dependent
\nLike a lotus in the sky will not appear<\/p>\n

How in the world are there these appearances of samsara and nirvana?\u00a0 Certainly and definitely, they all arise\u00a0<\/a>134<\/span><\/span><\/a> interdependently from causes and conditions.\u00a0 What is other than that, with no dependence on causes and conditions, never appears within the scope of mind.\u00a0 For example, a lotus flower in the sky never appears.\u00a0 For that reason, all knowables that can be named should be understood as interdependent-arising-emptiness.\u00a0 To think interdependent arising is only the arising of conditioned things from their causes is a very small vision of that universal necessity.\u00a0<\/a>135<\/span><\/span><\/a>\u00a0 If all things that are unconditioned do not also arise interdependently, there will be no equality between them.\u00a0 The great teacher Nagarjuna says:<\/p>\n

Whatever arises interdependently
\nIs to be explained as emptiness.
\nThe classification which depends on that
\nIs itself the path of madhyamaka.
\nExcept in terms of interdependent arising
\nNo dharmas can be said to be existent.<\/p>\n

“But what is interdependent arising?”\u00a0 There are three aspects: the meaning of the word, the essence, and the divisions.<\/p>\n

1) The meaning<\/p>\n

The Sanskrit word pratitya samutpada means interdependent arising.\u00a0 The two volume grammar, sgra sbyor bam po gnyis pa says:\u00a0<\/a>136<\/span><\/span><\/a><\/p>\n

Pratityasamutpada means interdependent arising.\u00a0 Pratitya means dependent or conditional.\u00a0 sam is sambandha, which means connected together.<\/p>\n

utpada is a word for arising.\u00a0 Outer and inner dharmas do not arise autonomously.\u00a0 They arise from an assembly of causes and conditions.\u00a0 In dependence on previous causes, other things arise unobstructedly later and later still.\u00a0 Therefore, this is called interdependent arising.<\/p>\n

Glorious Chandrakirti says in the Madhyamakavatara:<\/p>\n

That which arises interdependently
\nIs characterized as meeting and working together.\u00a0<\/a>137<\/span><\/span><\/a>
\n2) The essence<\/p>\n

These dharmas, summarized under the inner and outer, never arise without a cause.\u00a0 They do not arise from non-causes, such as causeless eternal creators other than themselves, the self, time, or a god\u00a0<\/a>138<\/span><\/span><\/a>\u00a0 Their arising is called interdependent because each thing arises in dependence on being connected to the assembly of its own particular causes and conditions.
\n3) The divisions<\/p>\n

The divisions are external and internal interdependent arising.<\/p>\n

a) External interdependent arising<\/p>\n

All external dharmas arise interdependently as the sprout does from the seed.<\/p>\n

b) Inner interdependent arising<\/p>\n

Inner dharmas, the skandhas of sentient beings, high, middle, and low, arise interdependently in the style of the twelve links of interdependent origination, as exemplified by the arising of the sprout from the seed.<\/p>\n

4) How these in turn are divided<\/p>\n

a) external interdependent arising should be known in terms of the seven causal connections and six conditional connections.<\/p>\n

1) The seven causal connections as they apply to the seed are<\/p>\n

1 the sprout
\n2 the leaves
\n3 the stalk
\n4 the hollow within the stalk
\n5 the pith
\n6 the flower
\n7 the fruit.<\/p>\n

From the former stage, the later stage arises, produced by the power of closely related causes.\u00a0<\/a>139<\/span><\/span><\/a>\u00a0 So it is taught.<\/p>\n

2) The six conditional connections are:
\n1 earth
\n2 water
\n3 fire
\n4 air
\n5 space
\n6 time.<\/p>\n

According to the stages, there are firmness and endurance, gathering, ripening, increasing, expansive openness, and gradual change.\u00a0<\/a>140<\/span><\/span><\/a><\/p>\n

These co-producing conditions produce a six-fold association between sprout and fruit.<\/p>\n

b) In inner interdependent arising, when there is connection of causes, there are the twelve links of interdependent origination.\u00a0 What are those?\u00a0 The sutras say:<\/p>\n

Interdependent arising is like this:\u00a0 since this exists, this arises.\u00a0 Because of this having arisen, this arises.
\nIn this case:<\/p>\n

1) Conditioned by ignorance, there are 2) formations.
\n3) Conditioned by formations, there is consciousness.
\n4) Conditioned by consciousness, there are name and form.\u00a0<\/a>141<\/span><\/span><\/a>
\n5) Conditioned by name and form there are the six ayatanas.
\n6) Conditioned by the six ayatanas there is apprehension\u00a0<\/a>142<\/span><\/span><\/a> of objects.
\n7) Conditioned by apprehension, there is feeling.
\n8) Conditioned by feeling, there is craving.
\n9) Conditioned by craving, there is clinging.\u00a0<\/a>143<\/span><\/span><\/a>
\n10) Conditioned by clinging, there is transmigration.
\n11) Conditioned by transmigration, there is birth.
\n12) Conditioned by birth there is old age and death.<\/p>\n

There also arise pain, lamentation,\u00a0<\/a>144<\/span><\/span><\/a> suffering, unhappiness, and disturbance.\u00a0 Thus only this great heap of suffering arises.\u00a0 By the cessation of ignorance old age, death, suffering and so forth, this great heap of nothing but suffering, will cease.<\/p>\n

Conventionally speaking, when the previous ones of these twelve links exist, the later ones will subsequently arise.\u00a0 By the arising of the previous ones, the later ones are produced.\u00a0 If the former ones do not exist and have not arisen, neither will the later ones.\u00a0 Since they will not arise, the heap of suffering will cease.
\nAs for the associated conditions, suffering arises from the kleshas, including ignorance,\u00a0<\/a>145<\/span><\/span><\/a> being objects of attention,\u00a0<\/a>146<\/span><\/span><\/a> and having been associated with the inner senses and so forth.\u00a0<\/a>147<\/span><\/span><\/a>\u00a0 Karma also arises like that.<\/p>\n

The seven-fold name and form etc. of suffering,\u00a0<\/a>148<\/span><\/span><\/a>
\n1) The inner earth element is solidity.
\n2) Inner water is wetness
\n3) Inner fire is heat, digestion of food and such.
\n4) Inhalation and exhalation of the breath and so forth are the inner air element.
\n5) Open orifices are the element of space.
\n6) Arising of the element of consciousness is produced when there has been the condition of the six elements being brought together.<\/p>\n

The eye-consciousness arises by bringing it together its support the eye-power or organ, perceived form, light, unobscured space, and mental attention\u00a0<\/a>149<\/span><\/span><\/a>.\u00a0 Awareness is joined to the appropriate other-entity, and it is known.
\nConsciousness arises from its preceding moment of closely associated<\/a>150<\/span><\/span><\/a> consciousness, and therefore is seen to remain as a continuous stream.\u00a0 Without preceding closely-associated causes, the one who has thoughts cannot arise, any more than a sprout can arise from a stone, or light from darkness.\u00a0 This continuity of the clear insight of consciousness, as it arises in someone well-trained in reading and so forth, is observed arising form earlier to later, in unbroken continuity.
\nIf the assembly of causes is entirely complete, then how will the stream be broken at the time of death?\u00a0 This stream is like a viable seed.\u00a0 If it has the conditions of water, manure, heat, moisture and so forth, it will inevitably grow; or it is like the continuous flow of a great river.\u00a0<\/a>151<\/span><\/span><\/a>\u00a0 Thus all outer and inner dharmas arise from the necessary associations of just the causes and conditions that each requires.\u00a0 If they are not all there, these dharmas will not arise.\u00a0 If they are all there, these dharmas certainly will arise.\u00a0 That is the nature of interdependent origination.
\nFrom beginningless time within the continual movement\u00a0<\/a>152<\/span><\/span><\/a>\u00a0 of this stream, there is no ego to be its producer, no owner etc. at all.\u00a0 The causes do not think, “I will produce these fruitions.”\u00a0 They arise having the five interdependent connections of cause and effect.<\/p>\n

What are these?<\/p>\n

1.\u00a0 While the seed still exists unceasingly, the sprout does not arise.\u00a0 The sprout arises after the seed ceases.\u00a0 Therefore, the seed is impermanent.<\/p>\n

2.\u00a0 After the seed ceases, the sprout does not arise after a gap.\u00a0 The ceasing of the seed and the arising of the sprout occur unbrokenly like the beam of a balance swinging up and down.<\/p>\n

3.\u00a0 The seed and sprout are two, since in terms of essence and action they are not one.\u00a0 Nor does the earlier change into\u00a0 the later.\u00a0<\/a>153<\/span><\/span><\/a><\/p>\n

4.\u00a0 Since the diminishing of the seed yields the augmentation of the sprout, by a small cause a big fruition is established.<\/p>\n

5.\u00a0 From a wheat seed a wheat sprout arises.\u00a0 From the goodness of merit, doesn’t there come a succession of good causes and fruitions?\u00a0 Outer and inner causes and effects should be known to have these five kinds of causal accord.\u00a0 For example, Lord Nagarjuna said:<\/p>\n

Recitations of texts, lamps, and mirror reflections,
\nBurning glasses and insults, reverberating echos,
\nAs well as the skandhas that are linked in the chain of rebirth,
\nShould be understood by the wise as never transferring.\u00a0<\/a>154<\/span><\/span><\/a><\/p>\n

B. The explanation of the particularizations of the correct reasonings of 1) essence, 2) cause, and 3) effect.<\/p>\n

Within that there are the explanations of:<\/p>\n

1) the correct reasoning of dependence of the fruition on the cause
\n2) the correct reasoning of productive action
\n3) the correct reasoning of suitable establishing
\n4) the correct reasoning of nature.\u00a0<\/a>155<\/span><\/span><\/a><\/p>\n

1) The correct reasonings of dependence of the fruition on the cause and productive action,<\/p>\n

There are the main subject and its purpose.<\/p>\n

a. The main subject:<\/p>\n

If all the assembly of causes is there,
\nTheir productive action produces the fruition.
\nHowever many individual fruitions there may be,
\nEach depends on its own cause.<\/p>\n

The ‘phags pa dgongs pa nges par ‘grel ba’i mdo, says:<\/p>\n

Correct reasoning should be understood to be of four kinds:<\/p>\n

1) the correct reasoning of dependence
\n2) the correct reasoning of productive action
\n3) the correct reasoning of suitable establishing
\n4) the correct reasoning of nature.<\/p>\n

Moreover the bstan bcos chos mngon pa sna tshogs kun las btus pa says:<\/p>\n

As for the Dharmic effort of analyzing dharmas, if it is asked how many kinds of correct reasoning there are, it is said that there are four kinds of correct reasoning.\u00a0 These are the correct reasoning of dependence, the correct reasoning of productive action, the correct reasoning of establishing reasons, and the correct reasoning of nature.<\/p>\n

FIRST To briefly explain the general meaning of these four correct reasonings,<\/p>\n

FIRST<\/span><\/strong>: The meaning of “correct reasoning.”<\/p>\n

Jamgon Mipham says:<\/p>\n

Why is it called correct reasoning, rigs pa?\u00a0 Because it is suitable or reasonable, rigs pa nyid, that the nature of dharmas is as it is and, therefore, it is called rigs pa, correct reasoning.\u00a0 Also whatever is analyzed in accord with this is called correct reasoning.<\/a>156<\/span><\/span><\/a><\/p>\n

Also the lion of teachers rang zom dharmabhadra says:<\/p>\n

“Correct reasoning,\u00a0<\/a>157<\/span><\/span><\/a>” in Sanskrit is called nyaya.\u00a0 Since nyaya consists of the nature or real state of things, the nature of things as they are, it is called correct reasoning.
\nYukti or samyukti, since it is proper, is also called correct reasoning.\u00a0 Thus, correct reasoning should be known to consist both of both the way each thing is and the mind in accord with that.
\nIn terms of to verbal etymology, nyaya means “to attain.”\u00a0 Since what is attained is indestructible\u00a0<\/a>158<\/span><\/span><\/a>, it is called correct reasoning.
\nYukti is good connection. It consists of good connection of words.\u00a0 Nyaya consists of irrefutability.\u00a0 Pratipada also means irrefutability.\u00a0 A proposition that cannot be refuted by being contradicted by any words and thoughts at all, but can be well-established is called correct reasoning.\u00a0 Whatever characteristics and reasons produce such knowledge also are also are included in “correct reasoning.”\u00a0 These should be known as correct reasoning in the overall or general sense.<\/p>\n

SECOND<\/span><\/strong>, The definition of the four correct reasonings in general<\/p>\n

“From the power of the things themselves all dharmas, having the nature of interdependent arising, are established in a way free from exaggeration and denigration.”\u00a0 That is the definition of correct reasoning.\u00a0 The theg chen tshul ‘jug, says:<\/p>\n

In regard to this, as for the manner of the four correct reasonings, in general the definition is that “all dharmas are established to arise by interdependent origination.”<\/p>\n

THIRD<\/span><\/strong>, individual definitions of the four correct reasonings.<\/p>\n

1\u00a0\u00a0 “Establishment by the collective power of the causes in terms of the fruition” is the definition of the correct reasoning of the producing cause.\u00a0<\/a>159<\/span><\/span><\/a>
\n2\u00a0\u00a0 “Establishment of the collective power of the fruition in terms of the cause” is the definition of the correct reasoning depending of the fruition.\u00a0<\/a>160<\/span><\/span><\/a>
\n3\u00a0\u00a0\u00a0\u00a0\u00a0 “Establishment by that which is the nature of each dharma” is the definition of the correct reasoning of nature.<\/a>161<\/span><\/span><\/a>
\n4\u00a0\u00a0\u00a0\u00a0\u00a0 “Establishing the way of knowables in regard to cause, fruition, and essence through correct reasoning from the power of the things themselves” is the definition of the correct reasoning of suitable establishing.\u00a0<\/a>162<\/span><\/span><\/a><\/p>\n

The former text says:<\/p>\n

Establishment in terms of the fruition is the correct reasoning of productive action.\u00a0 Establishment in terms of the cause is the correct reasoning of dependency.\u00a0 Establishment in terms of the essence is the correct reasoning of nature.\u00a0 Correct\u00a0 reasoning itself, produced without defilements, is establishing.\u00a0 This is the correct reasoning of proper establishing.<\/p>\n

FOURTH<\/span><\/strong>, that which is removed by the four correct reasonings, or their action.<\/p>\n

1\u00a0 The correct reasoning of productive action removes doubts about causal production.\u00a0 If the assembly of causes is not complete, the fruition will not arise.<\/p>\n

2\u00a0 The correct reasoning of dependence removes doubts about the fruition being completely dependent on the cause.\u00a0 An effect that does not depend on its cause is not possible.<\/p>\n

3\u00a0 The correct reasoning of nature removes doubts about essences, since it establishes the essences of the relative and the absolute.<\/p>\n

4\u00a0 The correct reasoning of suitable establishing removes doubt about correct reasoning itself.\u00a0 This is because the nature of the two truths is truly established by the pramanas of perception and inference.<\/p>\n

The former text says:<\/p>\n

As for the four things removed by these correct reasonings, respectively they clear away doubts about production, the established\u00a0<\/a>163<\/span><\/span><\/a>, the essence, and correct reasoning.<\/p>\n

FIFTH<\/span><\/strong> The objects and validity\u00a0<\/a>164<\/span><\/span><\/a> of the four correct reasonings.<\/p>\n

Before debating both debaters must establish a dharmin that is established by shared perception or appears the same to both of them\u00a0<\/a>165<\/span><\/span><\/a> and is indisputably established for them both.\u00a0 Otherwise the objects to be examined and analyzed by means of the four correct reasonings cannot be established.\u00a0 For example, If the particular object\u00a0<\/a>166<\/span><\/span><\/a> someone calls “fire” is not hot and burning, it is the wrong object for fire.\u00a0 The former text says:<\/p>\n

As for the objects and validity of these, if the object of the nature is undefiled, and if the object is not wrong, reasoning is properly classified as correct reasoning of nature.\u00a0 Similarly, if the objects of production, establishment, and correct reasoning are undefiled and if their objects are not wrong, these are properly classified as correct reasoning.
\nThe object of nature being undefiled is like its being expected that a burning glass will heat.<\/p>\n

The wrong object is like saying that fire, rather than water, means what a deer bathes in.\u00a0 That is the wrong object for a hot fire.\u00a0 The others too are joined to what is proper for them.<\/p>\n

SIXTH<\/span><\/strong> The fault of excess,<\/a>167<\/span><\/span><\/a> over-application, fault of the four correct reasonings.<\/p>\n

When didactic conceptual reasoning in the scope of consciousness alone produces great obstinate rigidity, and this becomes extreme, there will be the fault of reification or materialism.\u00a0 Here the theg chen tshul ‘jug says:<\/p>\n

Here are the excesses of the four correct reasonings: if by the correct reasoning of nature there is exaggerated extreme establishment,<\/a>168<\/span><\/span><\/a> all things will not be eliminated.\u00a0 In the end, we will become exponents of self-existing causes.
\nAs for excess\u00a0<\/a>169<\/span><\/span><\/a> of the correct reasoning of productive action, all action and effort will not be eliminated.\u00a0 In the end we become exponents of doers of acts.\u00a0<\/a>170<\/span><\/span><\/a>
\nIf the correct reasoning of dependency is excessive, all powers will not be eliminated.\u00a0 In the end we become exponents of causation by creator deities.
\nIf the correct reasoning of proper establishing is excessive, all occasions of correct reasoning will be faultless.\u00a0 Then in the end pride will manifest.
\nWhen exponents of materialism and reification establish things, they are established mostly by excess in the correct reasonings of nature and of direct\u00a0<\/a>171<\/span><\/span><\/a> perception.\u00a0<\/a>172<\/span><\/span><\/a>\u00a0 Therefore, the right measure\/ scope and excess of these should be told.<\/p>\n

What the great teacher Chandragomin says in the rigs pa sgrub pa’i gron me is mostly in accord with the above.\u00a0 The tshad ma’i mdo says:<\/p>\n

Whoever instructs in nature from the path of conceptual fixation harms the long continuation of the Sage’s teachings.\u00a0 When those with the authentic Dharma of the Tathagata depart into something else, this should be refuted.<\/p>\n

As the profound nature of that is not within the scope of conceptual arguers, if we search for dharmata through conceptual argument alone, we are far from the Sage’s teachings, and they will have been damaged.\u00a0 Rather than that, wrong expositions and bad expositions of the profound nature, the intended meaning of the teacher, the Sage, should be refuted.<\/p>\n

For that reason, the great teacher Nagarjuna said:<\/p>\n

Whatever arises interdependently
\nHas no cessation and it has no birth;
\nIt is neither nothingness nor eternal;
\nIt is without coming and without going;
\nIt is neither different things nor one.
\nIt completely pacifies complexity.
\nTo those who are the teachers of that peace,
\nThe speakers who are perfect buddhas,
\nIn homage to those holy ones I prostrate.<\/p>\n

According to these special praises, the immaculate essence of the excellent teaching of the excellent teacher Shakyamuni, the supreme King of Exponents of the path of correct reasoning within these three realms of samsara, is the subject, the two truths.
\nOne of these two truths is not refuted and the other established.\u00a0 Appearance is interdependent arising.\u00a0 Interdependent arising is emptiness.\u00a0 These two are inseparable in essence, like fire and heat.\u00a0 Existence and non-existence, both and neither, the four extremes; birth and cessation; eternalism and nihilism; going and coming; these eight complexities and so forth, in the union of appearance and emptiness, are like the eight examples of illusion.\u00a0 Ground, path, and fruition are on an equal footing, and become all-pervading.
\nIf we realize this excellent profound certainty, having established the view of buddhism, we have reached its life-source, the profound pith.\u00a0 If we do not know this, having fallen into the places of excess of the four correct reasonings, as explained above, we will be far from establishing the view of the buddha.\u00a0 Knowing how to do this is very important.
\nThat is how the way of existence of things is to be evaluated.
\nThe evaluating mind in accord with that is called pramana or correct reasoning.\u00a0 When the knowable objects of correct reasoning have been analyzed in terms of the three aspects of cause, fruition, and essence, these are said to be the correct reasonings of productive action, dependence, and nature respectively.\u00a0 When within these objects of analysis exaggeration has been cut through, producing a proper style of affirmation and negation, that is the correct reasoning of proper establishing.\u00a0 So it is taught.
\nFor objects that are directly perceived, the evaluator is the pramana of direct perception and for hidden or indirect objects\u00a0<\/a>173<\/span><\/span><\/a> the evaluator is the pramana of inference.\u00a0 There are these two.\u00a0 Though inference has a hidden object, through the power of inference,\u00a0 the dharmin is grasped as pramana, so that, in the end, it becomes directly perceived.\u00a0 However, that direct perception can reach only its nature.
\nThough some production and dependence are also part of the nature of things, they are gathered together within the correct reasoning of nature alone.\u00a0 What resolves the style of all correct reasonings, and makes them praiseworthy\u00a0<\/a>174<\/span><\/span><\/a> is the correct reasoning of nature.\u00a0 Having reached this, there is a suitable benefit with no need to establish anything else, just as the reason why fire is hot needs no further explanation.\u00a0 Thus rang zom mahaapandita says:<\/p>\n

The aspects of nature, production, dependence, and proper establishing, the so-called four correct reasonings, are indeed establishable; but so that those of little learning and small mind may have easy realization, reasons conforming to the correct reasoning of nature alone should be told them.<\/p>\n

Such mental analysis in accord with the nature of things is known as the correct reasoning abiding in the power of things themselves.\u00a0<\/a>175<\/span><\/span><\/a>
\nSince the way things are is unerringly evaluated, the meaning of this kind of correct reasoning cannot be appropriated by the others.\u00a0 Both conventional and ultimate pramana are said to dwell in the power of the things themselves.\u00a0 Thus, that fire is naturally hot is, relatively speaking, its nature, or the way it is.\u00a0 That fire is natureless is its nature, or the way it is absolutely speaking.\u00a0\u00a0 By combining these two pramanas, the way things are is unerroneously resolved, but this is not to say it will be so for every single verse.<\/p>\n

TWO Thus, having briefly explained the general meaning of that, now there is the main topic of the text, the correct reasoning of productive action.
\nFor external causes, eg the seed, water, and manure and for inner causes, eg mental object, the senses, and so forth, when the assembly of causes is all present, there is the power of producing the fruition, eg the sprout, consciousness etc.\u00a0 From that being so, this is called the correct reasoning of productive action.\u00a0 The dgongs pa nges par ‘grel pa’i mdo, says this about it:<\/p>\n

The correct reasoning of production is like this.\u00a0 By whatever causes and whatever conditions dharmas occur\u00a0<\/a>176<\/span><\/span><\/a> or are established, saying what actions produce the arising of these is called the correct reasoning of causal production.\u00a0<\/a>177<\/span><\/span><\/a><\/p>\n

The great teacher Asanga says in the Shravaka Bhumi from the Yogacara-bhumis:<\/p>\n

As for the skandhas, which are produced by their own causes and their own conditions, their own action produces the joining of those causes and those conditions.\u00a0 Thus, for example, the eye produces looking at forms.\u00a0 The ear produces the hearing of sounds,… and so on up to the mind produces knowledge of dharmas.\u00a0 Form is made to appear within the sphere of apprehension of the eye,… and so on up to dharmas are made to appear within the sphere of apprehension of the mind.\u00a0 Moreover the kind of productive action of these on one another with the configurations and means by which this comes about is called the correct reasoning of productive action.<\/p>\n

The Dharma manifesting King Trisong Detsen in his summary of the bka’ yang dag pa’i tshad ma mdo says:<\/p>\n

What is called the correct reasoning of productive action is described in terms of actions and causes.\u00a0 By the action of what and what else this and that are produced, ascertaining that such and such producers\u00a0<\/a>178<\/span><\/span><\/a> are the causes and conditions, it is taught that what is produced\u00a0<\/a>179<\/span><\/span><\/a>, such and such fruitions, are produced.<\/p>\n

As for the correct reasoning of dependence,\u00a0 whatever fruitions there are, sprouts, consciousness, etc., all those objects have their own individual causes that produce them.\u00a0 They must certainly depend on the seed, the sense powers, and so forth.\u00a0 This is called the correct reasoning of the dependency of the fruition on the cause.\u00a0 The dgongs pa nges par ‘grel ba’i mdo, says:<\/p>\n

The correct reasoning of dependence is like this:\u00a0 By such and such causes and such and such conditions composite things arise, and whatever conventionally imputed things arise, these are called the correct reasoning of dependency.<\/p>\n

The Yogacara-Shravaka-Bhumi says:<\/p>\n

The correct reasoning of dependence is like this:\u00a0 In brief, dependence has two aspects, the dependence of arising and the dependence of imputation.\u00a0<\/a>180<\/span><\/span><\/a>\u00a0 The dependence of arising is like this:\u00a0 By whatever causes and whatever conditions the skandhas arise, those skandhas depend on those causes and conditions.<\/p>\n

The dependence of imputation is like this:\u00a0 By whatever assembly of names, of words, and of letters the skandhas are imputed, those skandhas are dependent on those assemblies of names, words, and letters.<\/p>\n

These are called the dependency of arising and dependency of imputation of the skandhas.<\/p>\n

the bka’ yang dag pa’i tshad ma’i mdo btus pa says:<\/p>\n

The correct reasoning of dependence is said to be the correct reasoning of dharmas and their effects.\u00a0 Compounded things, whatever is imputed to those things conventionally, and whatever fruitions arise, these and their causes and conditions are taught to be in a relationship of dependence.<\/p>\n

Classification of causes and fruitions<\/p>\n

It may be asked, “Well what kinds of cause and fruitions are there?”\u00a0 As for the classification of the causes, conditions, and fruitions of arising, there are six causes, five fruitions, and four conditions.<\/p>\n

A Regarding the six causes, the Abhidharmakosha says:<\/p>\n

Producing cause and co-emergent arising
\nEqual situation, equality possessing,
\nAll pervading and ripening;
\nCauses are said to be of these six kinds.<\/p>\n

As for these six,<\/p>\n

1\u00a0 The producing cause<\/p>\n

The Abhidharmakosha says:<\/p>\n

The producing cause produces another from itself.<\/p>\n

With regard to the producing cause the Vaibhashika school says that it is all dharmas other than the fruition itself.\u00a0 If so, all causes and non-causes are included within this.
\nThe FIRST division, the producing cause with power, is like attributing to the sprout dependency on the seed.
\nThe SECOND, the producing cause without power, is like saying that the sprout is uncompounded and arises within formless mind, like the skandhas of hell.\u00a0 Classifying these\u00a0<\/a>
\n181<\/span><\/span><\/a> producing causes without power as causes is done simply on the basis that arising was not hindered.\u00a0 Though it is said that some of these\u00a0<\/a>182<\/span><\/span><\/a> may also have an indirect power, only producing causes with power need to be considered.\u00a0<\/a>183<\/span><\/span><\/a>\u00a0 This is the general classification for all causes.
\nSo that the producing cause will not be obscured, among the kinds of causes in a situation, a certain number of causes are taught.\u00a0 Within the classification of the producing cause, the direct cause\u00a0<\/a>184<\/span><\/span><\/a> and co-producing condition\u00a0<\/a>185<\/span><\/span><\/a> are taught.<\/p>\n

a. The direct cause is like the sprout arising from the seed and so forth, or the arising of a later consciousness from an earlier one.\u00a0<\/a>186<\/span><\/span><\/a><\/p>\n

b. The co-producing condition is like water and manure for the seed or the perceived condition and the sense-power within awareness.
\nMoreover, there are the producing causes like that of the seed producing a sprout and like a lamp shining inside a vase in a dark house.\u00a0 Also ten kinds of producing cause are taught.\u00a0 The dbus mtha’ rnam ‘byed:<\/p>\n

As for the ten producing causes there are arising
\nDuration, support and supported, becoming and separation.
\nOther, and belief, understanding, and attainment;
\nThe eye, food, a lamp, and fire and so forth
\nAre the examples that are presented of them;
\nAs are a sickle, and also knowing how to make things,
\nAs well as smoke, and inner causes, the path, and so forth.<\/p>\n

1) The producing cause of arising is like the arising of the eye-consciousness from the eye organ.
\n2) The producing cause of duration is like the four kinds of food producing the duration of the body.
\n3) The producing cause of support is like the dependence of the essence, sentient beings, being supported by the vessel, the earth.\u00a0<\/a>187<\/span><\/span><\/a>
\n4) The showing or clarifying cause is like a lamp illuminating forms within a dark house.
\n5) The change-producing cause is like fire producing burning.
\n6) The producing cause of separation is like reaping grass with a sickle.
\n7) The cause of transformation into something else is like knowing how to make something or the a goldsmith’s knowledge of how to make gold nuggets into jewelry.
\n8) The belief-producing cause is like the sign of smoke producing certainty of fire.
\n9) The understanding-producing producing cause is like certainty about the object arising from the cause and such and such reasons.
\n10) The cause of attainment is like attaining nirvana from the path.<\/p>\n

2. Co-emergently arising cause.<\/p>\n

The Abhidharmakosha says:<\/p>\n

Things that co-arise are each others’ mutual fruition;
\nLike the four elements and subsequent cognitive acts\u00a0<\/a>188<\/span><\/span><\/a>
\nOr like characteristics and the characterized.\u00a0<\/a>189<\/span><\/span><\/a><\/p>\n

The co-emergently arising cause is like things being each others’ mutual fruition, depending on each other like the poles of a tripod.\u00a0 This is like a single assembly of the four elements; mind and its subsequent states,\u00a0<\/a>190<\/span><\/span><\/a> and characteristics and the characterized.
\nWhat are subsequent cognitive acts?\u00a0<\/a>191<\/span><\/span><\/a>\u00a0 These are like the linkage\u00a0<\/a>192<\/span><\/span><\/a> of mental events and spotless meditation.\u00a0 Mind and those subsequent events are one without earlier and later time.\u00a0 The fruition arises simultaneously or as one with it;\u00a0<\/a>193<\/span><\/span><\/a> as since the nature of virtue and so forth are one with the mind, they are called subsequent events or continuations of mind.
\nGenerally, as for causes, there are the sorts of cause that produce the produced effect and the kind of cause without which it does not arise.\u00a0 From these two ways of classifying cause and effect, the FIRST is like the seed and water and so forth producing the sprout.\u00a0 The SECOND is like classification as “short” being dependent on “long,” or “there” being dependent on “here,” and so forth.\u00a0 In this case, the classification of latter resembles classification as cause and effect.
\nReally the one does not produce the other.\u00a0 The “effect” arises at one and the same time with the cause, so that if one is not there, that is a sufficient reason why the other also will not arise.\u00a0 In that sense it is classified as a cause.<\/p>\n

3.\u00a0 the cause of equal situation<\/p>\n

The Abhidharmakosha says:<\/p>\n

The cause of equal situation is similar.<\/p>\n

In the cause of equal situation, skal mnyam rgyu, the cause and the fruition are the same kind of thing, as virtue comes from a virtuous mind etc., barley grows from barley, and so forth.\u00a0 Here the cause does arise before the fruition, and is chiefly classified through being of the same kind of thing and in the same place.<\/p>\n

4. The equality-possessing cause.<\/p>\n

The Abhidharmakosha says:<\/p>\n

In the equality-possessing cause, minds and mental events have equal dependence on each other.<\/p>\n

According to what is said there, the equality possessing cause of minds is their being produced only because there are mental events.\u00a0 However, this is distinguished from co-emergent causation in that mind and mental events are equal in five ways:<\/p>\n

1.\u00a0 Both mind and mental events equally depend on the support of ego and the condition, the senses.
\n2.\u00a0 With one sphere and one object, they have the same perception.
\n3.\u00a0 Neither earlier or later than each other, they are at one and the same time.
\n4.\u00a0 In the ways they take account of phenomena and so forth\u00a0<\/a>194<\/span><\/span><\/a> they are one and the same.
\n5.\u00a0 Each has the same essence and substance.<\/p>\n

In this cause, mind and mental events arise possessing mutual equality.\u00a0 This is taught for the sake of knowledge, and the way of classification is as before.<\/p>\n

5. The all-pervading cause, kun a’gro’i rgyu.<\/p>\n

The Abhidharmakosha says:<\/p>\n

What is called the all-pervading cause is the intrinsic 5 all-pervading ones of those who possess the kleshas<\/p>\n

As for the all-pervading cause, kun a’gro rnams, “all-pervading” refers to the kleshas.\u00a0 It is merely a separate explanation of production of dharmas possessing the kleshas, which is also otherwise explained, so that this is merely additional.\u00a0 It says that all dharmas having the kleshas is what produces them.\u00a0 Those having the kleshas are born from those having the kleshas.\u00a0 Accordingly, that from having the kleshas they arise with the kleshas is distinguished from equal situation.\u00a0 In this regard, the dharmas that arise intrinsically with the kleshas arise before those that have them as produced fruitions.<\/p>\n

6. The ripening cause<\/p>\n

The Abhidharmakosha says:<\/p>\n

The ripening cause is only the possession
\nOf the defilements of vice and virtue.<\/p>\n

The ripening cause is otherwise explained as the aspect of samsaric fruition that produces the pleasurable and unpleasurable.\u00a0 This is merely defiled virtue and non-virtue.\u00a0 Those were the six causes.<\/p>\n

B. The five kinds of fruition<\/p>\n

The sdom byang says:<\/p>\n

There are ripening fruition and the ego fruition
\nAccording with the cause, and that produced by the person.
\nAlso that which is called the fruition of separation.
\nThese comprise the list of the five kinds of fruition.<\/p>\n

1. the ripening fruition<\/p>\n

The Abhidharmakosha says:<\/p>\n

The ripening fruition is of the inferior.<\/p>\n

Ripening fruitions are fruitions produced in dependence on the defiled joy and sorrow of samsara.\u00a0 The essence, being obscured, is not what can be expected to occur.<\/a>195<\/span><\/span><\/a>\u00a0 What is to be expected is self-caused virtue or non-virtue.\u00a0 They arise from ripening causes.\u00a0 They are included within the continuua of sentient beings or designated as dharmas associated with them.<\/p>\n

2. The ego fruition
\nThe Abhidharmakosha says:<\/p>\n

The ego fruition is first<\/p>\n

As for the ego fruition, the first fully-produced fruition of the six causes is the ego, it is said.<\/p>\n

3. The fruition according with the cause<\/p>\n

The Abhidharmakosha says:<\/p>\n

As for the one according with the cause
\nIt is equal fortune and also all-pervading.
\nThat which arises here is both of these.<\/p>\n

The fruition according with the cause is both a fruition of equal fortune and a fruition of the all-pervading.\u00a0 This designation is used because these fruitions accord with their own causes.<\/p>\n

4. The person-produced fruition<\/p>\n

The Abhidharmakosha says:<\/p>\n

When by someone’s power anything arises,
\nThat fruition is a person-produced fruition.<\/p>\n

The person-produced fruition is a fruition of both the co-emergent and equally-possessing causes.
\nWhen a person produces a vase, the maker and the object made both individually exist.\u00a0 The name is conferred on what is like that example.<\/p>\n

5. The fruition of separation<\/p>\n

The Abhidharmakosha says:<\/p>\n

Separation is exclusively involved with mind.<\/p>\n

In the fruition of separation, the prajna of mind, by its power of individual-discrimination,\u00a0<\/a>196<\/span><\/span><\/a> eliminates the separable aspect to be abandoned.\u00a0 Our own uncompounded essence is classified as the fruition.\u00a0 Our own essence is not produced by a cause, but hindrances to it need to be abandoned.\u00a0 From their being abandoned the essence arises in experience.\u00a0 If they are not abandoned, this is the cause of its not so arising.<\/p>\n

C. The four conditions<\/p>\n

The sdom byang says:<\/p>\n

The causal condition, and the preceding condition;
\nThe perceptual-object condition, and the preponderant.
\nThese are what are known as the four conditions.<\/p>\n

1.\u00a0 the causal condition, the Abhidharmakosha says:<\/p>\n

The so-called cause is five causes.<\/p>\n

All the other five causes but the producing cause, are classified as casual conditions.<\/p>\n

2. The immediately preceding condition<\/p>\n

The Abhidharmakosha says:<\/p>\n

Mind and whatever contents of mind may have arisen
\nIf they are not last they are equally preceding.<\/p>\n

As for mind and mental contents equally being preceding conditions, previous to any incorrect mind and mental events their own respective preceding incorrect mind and mental events have arisen.\u00a0<\/a>197<\/span><\/span><\/a>\u00a0 Until the last moment before an arhat enters the mind without outflows, all mind and mental events are immediately preceding conditions.<\/p>\n

3.\u00a0 The perceptual object condition the Abhidharmakosha says:<\/p>\n

This is all the dharmas that are perceived.<\/p>\n

The perceived condition,\u00a0<\/a>198<\/span><\/span><\/a> is all dharmas.\u00a0 When they have been perceived, awareness of them arises.<\/p>\n

4.\u00a0 The preponderant condition, the Abhidharmakosha says:<\/p>\n

The producing cause, so-called, is explained as the controller.<\/p>\n

The first of the six causes, the producing cause, is also called the preponderant or master-condition.<\/p>\n

Of these four conditions the perceived condition and preceding condition are mental causes alone.\u00a0 The other two are conditions producing all compounded things.<\/p>\n

SECOND<\/p>\n

Therefore in regard to these causes and fruitions
\nKnowing the way in which they exist and do not exist,
\nSince by that they can be made to start and stop,\u00a0<\/a>199<\/span><\/span><\/a>
\nThe arts and such\u00a0<\/a>200<\/span><\/span><\/a> and doctrines all have this as their root.
\nTherefore these arts and doctrines have been gathered together,
\nAs helpful advice\u00a0<\/a>201<\/span><\/span><\/a> within the world and beyond the world.<\/p>\n

For these formerly explained reasons, as for the cause of productive action and dependence of the fruition on the cause, by such causes such fruitions are produced.\u00a0 By knowing as they are the ways that those fruitions exist dependently on these causes, and how they are not produced by them and do not exist dependently on them, we engage in and refrain from actions in the world.
\nThus there will be the creative arts and crafts\u00a0<\/a>202<\/span><\/span><\/a> and so forth, medicine, grammar, pramana, the study of Buddhism the 5 major sciences dealing with worldly objects.\u00a0 there are also rhetoric, drama and dance, astrology, composition, and poetics, the lesser five sciences.<\/a>203<\/span><\/span><\/a>\u00a0 There are these ten sciences of knowables.\u00a0 There are not only those but also the productive function of all the doctrines of Buddhists and outsiders\u00a0<\/a>204<\/span><\/span><\/a> without remainder, and so by means of the style of these two dependencies<\/a>205<\/span><\/span><\/a> we have the root of practical discrimination.<\/a>206<\/span><\/span><\/a>
\nFor this reason, it should be known that within these two correct reasonings of production and dependency, all worldly helpful instructions and all helpful doctrines that are beyond the world are collected.<\/p>\n

SECOND, the correct reasoning of nature is explained in two ways by means of the relative, appearance, and by means of the absolute, emptiness.<\/p>\n

FIRST, The explanation by relative appearance<\/p>\n

Within this there are two parts, the main topic and its classifications.<\/p>\n

FIRST<\/span><\/strong>, The main topic:<\/p>\n

Having arisen interdependently
\nAll dharmas, by their own natures,
\nEach have their individually existing characteristics.
\nSolidity, moisture, heat, and so forth
\nThese conventional natures have no falsity.<\/p>\n

Interdependently arising through causes and conditions, whatever has arisen gathered under samsara, nirvana, and the three paths,\u00a0<\/a>207<\/span><\/span><\/a> all these dharmas, none of which are produced by anything else, each by their own natures exist with characteristics which are not those of others.\u00a0 They have their own individual natures which are not shared.\u00a0 Earth is solid, water is moist, fire is hot, air is motile, space is unobstructed, and so forth.\u00a0 If anyone says these conventional natures are not like that, it is false.\u00a0 These indispensable conclusions are known as the correct reasoning of essential nature.\u00a0<\/a>208<\/span><\/span><\/a>\u00a0 The dgongs pa nges par ‘grel pa’i mdo says:<\/p>\n

The correct reasoning of nature is like this.\u00a0 It was proper even before the Tathagata arose in the world.\u00a0 Even if he had not arisen, it would be proper.\u00a0 The existence of natures\u00a0<\/a>209<\/span><\/span><\/a> and the existence of dharmadhatu are the correct reasoning of nature.<\/p>\n

the Shravaka-bhumi says:<\/p>\n

The correct reasoning of nature is like this, why the skandhas are like that, and why worldly existences are like that.\u00a0 Why solidity is the defining characteristic of earth, that of water moisture, that of fire heat, and that of air motility.\u00a0 Similarly, why the defining characteristic of form is properly being visible\/ sensible.\u00a0<\/a>210<\/span><\/span><\/a> That of feeling is being emotionally felt\u00a0<\/a>211<\/span><\/span><\/a>.\u00a0 That of perception is knowing all characteristics.\u00a0 The defining characteristic of formations is forming\u00a0<\/a>212<\/span><\/span><\/a>\u00a0 The defining characteristic of consciousness is producing consciousness of the factual.<\/a>213<\/span><\/span><\/a>\u00a0 Why? Because that is their nature.\u00a0 That is the nature of those dharmas.\u00a0 Since their essences are like that, these natures which they have are said to be properly theirs.\u00a0 The bka’ yang dag pa’i tshad ma’i mdo btus pa says:<\/p>\n

“the correct reasoning of natures”\u00a0<\/a>214<\/span><\/span><\/a> is expressed by means of the natures\u00a0<\/a>215<\/span><\/span><\/a> of dharmas.\u00a0 Whatever natures dharmas have in relative truth and absolute truth are taught.<\/p>\n

SECOND<\/span><\/strong>, The classifications<\/p>\n

Within a single dharma are also various dharmas.
\nConventional terms that establish and eliminate
\nDistinguish limitless classifications of different objects.
\nEach of these exists with\u00a0<\/a>216<\/span><\/span><\/a> its own particular nature.
\nBy perception these objects are completely grasped.
\nBy means of what characteristics pertain to each of these
\nDharmas have their different characterizations.
\nJoined and distinguished by conceptual mind.
\nKnowables are to be understood.\u00a0<\/a>217<\/span><\/span><\/a> from these two kinds:
\nReal substantial things\u00a0<\/a>218<\/span><\/span><\/a> and imputed characteristics\u00a0<\/a>219<\/span><\/span><\/a>
\nFrom that come the classifications of many complexities.<\/p>\n

For example, this is like there being various dharmas within the single dharma a vase.\u00a0 A vase has impermanence, is a material thing and so forth, By such statements of what it “is” and “has” what is established about it is asserted.\u00a0 Also it is not permanent, is without consciousness, and so forth.\u00a0 By means of these “nots” and “withouts” there are limitless distinctions of classifications negating or excluding conventional terms, excluded meanings\u00a0<\/a>220<\/span><\/span><\/a> which are other than it and which it is said not to have at all.\u00a0 Thus by its own nature it exists as what it is.
\nAs for what happens by such dharmas perceived, they are grasped as objects\u00a0<\/a>221<\/span><\/span><\/a>, substantial entities with their intrinsic individual characteristics,\u00a0<\/a>222<\/span><\/span><\/a> like a vase.\u00a0 What has been produced has impermanence, arising, and so forth.\u00a0 Using such characteristics\u00a0<\/a>223<\/span><\/span><\/a> it is constructed\u00a0<\/a>224<\/span><\/span><\/a> as apparently different dharmas.\u00a0 Conceptions of it are grasped as a mixture of the verbal and the real.\u00a0<\/a>225<\/span><\/span><\/a>\u00a0 They are grasped with a mixture of sound and meaning.\u00a0 By these characteristics,\u00a0<\/a>226<\/span><\/span><\/a> conceptual mind distinguishes these as individuals and joins them together.
\nThus dharmas that are things exist substantially and have characteristics attributed to them.\u00a0 By means of these two aspects in relation to knowables, without error we assert and deny, accept and reject.\u00a0 We become involved with or avoid them.\u00a0<\/a>227<\/span><\/span><\/a>\u00a0 The way things are\u00a0<\/a>228<\/span><\/span><\/a> is rightly realized.
\nFrom that come numerous extensive classifications of complexities such as things and non-things, object and perceiver, general and particular, compounded and uncompounded, permanent and impermanent, materiality and awareness, cause and fruition, substantial existence and imputed existence, conceptual and non-conceptual, contradiction and logical entailment, characteristic and characterized, the thing which is distinguished and the dharma that distinguishes it, the expression and expressed, clarifying and eliminating,<\/a>229<\/span><\/span><\/a> negation and assertion, general characteristics and individual characteristics and so forth.\u00a0 Having produced these various conventional classifications of common meanings, in reliance on them the limitless topics of knowables are clarified.<\/p>\n

SECOND<\/span><\/strong> explanation by means of the absolute:<\/p>\n

Thus the dharmas whose essence is cause and its fruition
\nIf they are rightly apprehended and analyzed,
\nThey are not conceived as having been produced,
\nAnd so they also do not arise dependently.
\nEven though each appears according to its own essence,
\nThe essence of all of these alike is emptiness,\u00a0<\/a>230<\/span><\/span><\/a>
\nDharmadhatu possessing the three marks of liberation,
\nThey are dharmata, the absolute nature of things.<\/p>\n

As explained before, the producer, the cause, and the fruition, the thing dependent upon the cause, and dharmas that essentially have the nature of cause and fruition, if they are completely examined and analyzed by the correct reasoning that examines for the absolute, not even a particle of nature exists for them.\u00a0<\/a>231<\/span><\/span><\/a>\u00a0 They are characterized by the three marks of liberation.\u00a0<\/a>232<\/span><\/span><\/a>
\nIf we examine the cause, by the reasons of the vajra slivers,<\/a>233<\/span><\/span><\/a> if knowable dharmas are well analyzed and examined, no producer, or “cause,” is observed to arise in terms of any of the four extremes, cause by self other, both, or no cause.\u00a0 Therefore cause is markless.\u00a0<\/a>234<\/span><\/span><\/a>
\nIf we analyze the fruition, by the reasons of existence and non-existence or arising and cessation, through dependence on causes and conditions there may be arisings of fruitions.\u00a0 However, since those alleged fruitions will not be existent, non-existent, both, or neither, and so forth, these fruitions are unborn, and they cannot be wished for.\u00a0<\/a>235<\/span><\/span><\/a>
\nIf we examine the essence, by the reason of being free from one and many, though conventionally there is that which is other, appearing with a nature of its own that is essentially not in common, that which is other has not been produced.\u00a0 Therefore, by its own nature it is emptiness free from being either truly one or truly many.\u00a0 It is essentially empty of nature.\u00a0<\/a>236<\/span><\/span><\/a>
\nIf so, in the absolute, conventional cause, effect, and essence, are dharmadhatu having the three marks of liberation.\u00a0 It is properly said that their essence is that of the absolute.<\/p>\n

THIRD<\/span><\/strong>, The summary of the essence:<\/p>\n

Production and dependence
\nSince they are the nature of things themselves,<\/p>\n

As for the end of correct reasoning,
\nWhen the nature\u00a0<\/a>237<\/span><\/span><\/a> is reached, no reason is sought.<\/p>\n

As explained above, conventionally the action of the cause produces the fruition.\u00a0 Each fruition is produced in dependence on its own producing cause.\u00a0 As this is the intrinsic nature of things, when there is such a reason, that is the end of correct reasoning.\u00a0 If we reach the proper intrinsic nature of things, we need seek no further for other reasons.\u00a0 This is the nature of things, like fire being hot.<\/p>\n

SECOND<\/span><\/strong>, The reasoning of suitable establishing<\/p>\n

Within suitable establishment there are the brief teaching, and the extensive explanation.\u00a0 As for the FIRST, the brief teaching:<\/p>\n

When something has been evaluated
\nAccording to the nature of the two truths,
\nSince it is established by the power of the thing itself,
\nThis is the correct reasoning of suitable establishing.
\nAs it appears and as it exists
\nIts own essence is directly perceived.
\nOr depending on perceived appearances,
\nWithout deception, other things are inferred.<\/p>\n

As explained above, an object to be evaluated has both the apparent nature of relative truth and the empty nature of absolute truth.\u00a0 In accord with these what is evaluated or the perceiver arising from it, the evaluating mind is established from the power of the way things intrinsically are in themselves.\u00a0 Therefore it is also called the correct reasoning or pramana of suitable establishment.\u00a0 The dgongs pa nges par ‘grel ba’i mdo says:<\/p>\n

The correct reasoning of proper establishing is like this.\u00a0 When we say by what cause and conditions something is entailed\u00a0<\/a>238<\/span><\/span><\/a> to occur and explained, and the sense we want to establish established; that which was fully and truly comprehended\u00a0<\/a>239<\/span><\/span><\/a> is called the correct reasoning of proper establishing.<\/p>\n

The rnal ‘byor spyod pa’i nyan thos kyi sa says:<\/p>\n

Properly established correct reasoning is like this.\u00a0 The skandhas are impermanent, or interdependently arising, or miserable,<\/a>240<\/span><\/span><\/a> or empty, or egoless.<\/p>\n

The three pramanas are accepted scripture, perception, and inference.\u00a0 They produce realization.\u00a0 So, as for correct reasoning of proper establishing, these are the three pramanas that appropriate\u00a0<\/a>241<\/span><\/span><\/a> the essence of the holy ones.\u00a0 They are like this:\u00a0 The skandhas are presented and established as impermanent, or interdependently arising, or miserable, or empty, or egoless.\u00a0 That is called the correct reasoning of proper establishing.\u00a0 The bka’ yang dag pa’i mdo kun las btus pa says:
\nReason-establishing correct reasoning is universal.\u00a0 It shows such and such established characteristics.\u00a0<\/a>242<\/span><\/span><\/a><\/p>\n

To explain briefly the supplementary points\u00a0<\/a>243<\/span><\/span><\/a> of pramana taught here, the definition of pramana is “non-deceptive knowledge.”\u00a0 The tshad ma rnam ‘grel says:<\/p>\n

Pramana is non-deceptive knowledge.<\/p>\n

Within this definition of pramana, as non-deceptive, there are three distinctions.<\/p>\n

1) The non-deceptive object of action consists of individual characteristics.
\n2) The non-deceptive agent is a mind with the two pramanas.\u00a0<\/a>244<\/span><\/span><\/a>
\n3) The non-deceptive mode\u00a0<\/a>245<\/span><\/span><\/a> is such that when there is a distinction of existence, that existence is non-deceptive.\u00a0 When there is a distinction of non-existence, that non-existence is non-deceptive.\u00a0 When there is a distinction that something is or is not characterized as this or that, it is really so.<\/p>\n

Someone may say, “but isn’t pramana also defined as “the producer of cognizance\u00a0<\/a>246<\/span><\/span><\/a> of an unknown object?”
\nYes, it is.\u00a0 These two are dissimilar only their style of verbal expression.\u00a0 The realities have no dissimilarity.\u00a0 How so?\u00a0 In knowledge that cognizes\u00a0<\/a>247<\/span><\/span><\/a> unknown objects, there is first a mind deceived about that object.\u00a0 This is because that which is non-deceptive knowledge is the producer of cognizance about that unknown object.
\nTherefore these two definitions both join the individual definitions applying to conventional and absolute pramana.\u00a0 Since they join both of these, they are said to be definitions of pramana as a whole.\u00a0 Though what is said to have one meaning arises in three parts, in our own tradition only the latter should be grasped.\u00a0 So the Jamyang guru Mipham has said.
\nIn general, the definition of mind, blo, is “that which understands,” rig pa.\u00a0 The definition of awareness, shes pa, is “apprehension<\/a>248<\/span><\/span><\/a> and experience.”
\nAs for the fortune of supreme knowledge,\u00a0<\/a>249<\/span><\/span><\/a> if all thoughts of non-pramana are gathered into correct reasoning, intellectualizations, uncertain appearances, subsequent cognition,\u00a0<\/a>250<\/span><\/span><\/a> wrong knowledge, and doubts are said to be gathered into it too.\u00a0<\/a>251<\/span><\/span><\/a>\u00a0 The mind of pramana has two kinds of pramana.\u00a0 These are the two divisions.\u00a0 The tshad ma’i mdo, the Pramana Sutra says:<\/p>\n

Direct perception and inference alike are pramana.
\nThe definition of pramana is apprehended as double.<\/p>\n

Also the tshad ma rnam ‘grel says:<\/p>\n

There are two objects to apprehend.\u00a0<\/a>252<\/span><\/span><\/a>
\nTherefore there are two pramanas.<\/p>\n

As is taught there, there are necessarily two kinds objects to be evaluated:<\/p>\n

1. individual characteristics and
\n2. universal characteristics.\u00a0<\/a>253<\/span><\/span><\/a><\/p>\n

In terms of fruition, there are dharmas with a real productive power and those with no such power.
\nIn terms of intrinsic nature\u00a0<\/a>254<\/span><\/span><\/a> for different things the same dharma may be in common or not in common.<\/a>255<\/span><\/span><\/a>
\nIn terms of word and object, there are cases where the expressing word expresses a real thing and those where it does not.
\nIn terms of the knowledge of the perceiver, there are conceptually known apparent objects and non-conceptually known apparent objects.
\nIn terms of the way the object appears, there are evident and hidden, which are necessarily two in number, and so forth.\u00a0 The mind apprehending these has both perception and inference, which are likewise necessarily two in number.
\nThe definition of an evident object of evaluation\u00a0<\/a>256<\/span><\/span><\/a> is “that which is realized by the pramana of direct perception.”\u00a0\u00a0 The definition of hidden object of evaluation\u00a0<\/a>257<\/span><\/span><\/a> is “that which is realized by inference.”<\/p>\n

The definition of perception is “unconfused awareness that is free from conception.”\u00a0 There are four divisions of perception:<\/p>\n

1.\u00a0 sense-perception
\n2.\u00a0 mental perception
\n3.\u00a0 self-awareness
\n4.\u00a0 yogic direct perception.<\/p>\n

Their definitions are below.<\/p>\n

The definition of inference is “mind that realizes what is to be established, its own hidden object, in dependence on a reason in which all the three modes are complete.”
\nThe divisions of inference are:<\/p>\n

1.\u00a0 inference for one’s own benefit
\n2.\u00a0 inference for the benefit of others.<\/p>\n

There are also these divisions:<\/p>\n

1. Inference from the power of the thing itself
\n2. Inference from reports
\n3. Inference from belief.<\/p>\n

Correct reasoning with reasons for inference is extensively explained below.<\/p>\n

Inference from the power of the thing itself is like realizing “impermanent” in dependence on the reason “having been produced.”
\nInference from reports is like realizing, using one’s own knowledge of conceptual objects as the reason, that “the one with the rabbit’s image” = “the moon.”<\/p>\n

Inference of belief<\/p>\n

Depending on scripture purified by the three analyses is like realizing that what we have been taught is non-deceptive.\u00a0 For example:<\/p>\n

Generosity is activity, discipline is merit,
\nPatience is a good form\u00a0<\/a>258<\/span><\/span><\/a>\u00a0 and exertion splendor.
\nBy meditation peaceful mind is liberated.<\/p>\n

Following the presentation of these remaining subsidiary topics of pramana, now there is the main subject.<\/p>\n

The two truths:<\/p>\n

Relative truth\u00a0<\/a>259<\/span><\/span><\/a> is the way things appear.<\/p>\n

Absolute truth is the way things really are.<\/p>\n

For each of these two distinct truths there is perception and inference.<\/p>\n

Perception realizes individual natures.\u00a0<\/a>260<\/span><\/span><\/a>
\nInference uses apparent signs or reasons to infer another object non-deceptively through analysis.<\/p>\n

In that way each of the two pramanas is itself divided into two, making four altogether.\u00a0 Presenting in order the bases of distinguishing these:<\/p>\n

1) Perception of essence within the relative, is like perception by a non-confused eye-consciousness of a blue utpala lotus<\/p>\n

2) Perception of the absolute essence is like the wisdom of meditation of the noble ones.\u00a0<\/a>261<\/span><\/span><\/a><\/p>\n

3) Inference in conventional analysis is like inferring fire from smoke or from something’s having been produced that it is impermanent.<\/p>\n

4) inference in absolute analysis is like inferring emptiness by reason of the absence of unity and so forth.<\/p>\n

Therefore, glorious Dharmakirti says:<\/p>\n

The meanings of things, seen and unseen
\nBy the two aspects, perception and inference,
\nAre irrefutable and non-deceptive.<\/p>\n

SECOND<\/span><\/strong> Suitable establishing of perception and inference<\/p>\n

A.\u00a0 Suitable establishing of perception<\/p>\n

Within this are the general teaching, the explanation of the particulars, and the summary.<\/p>\n

1) the general teaching:<\/p>\n

The classification of perception is four-fold:
\nThere are the perceptions of non-confused sense and mind,
\nThose of self-awareness, and the perception of yoga.<\/p>\n

Their objects appear as individual characteristics.
\nTherefore they are always non-conceptual.<\/p>\n

If there is no perception, then there are no signs
\nBecause there are no signs, there is no inference.
\nThings arising from cause, and cessation of such things,
\nAll these appearances would be impossible.
\nIf it is like that, their emptiness and such,
\nDepending on what could they be possibly known?
\nTherefore, without depending on the conventional,
\nThe absolute as well will never be realized.<\/p>\n

FIRST<\/span><\/strong> there is the explanation of proper establishing of perception.\u00a0 The rigs pa thigs pa, the Drop of Correct reasoning, says:<\/p>\n

As perception is free from conception, it is unconfused.\u00a0 Conception is expressible knowledge and appearance appropriate to be mixed with that.\u00a0 Perception is free from that mixing, for example not confused by dimness, turning quickly, being in a boat, shaking about, and so forth.\u00a0 Such knowledge is perception.<\/p>\n

There are four kinds of perception:<\/p>\n

1. The knowledge of the senses<\/p>\n

2 Mind consciousness<\/p>\n

This is directly\u00a0<\/a>262<\/span><\/span><\/a> subsequently produced to or by the knowledge of the senses, having sense knowledge as its own preceding object, and its immediately preceding condition.\u00a0 It is similar\u00a0<\/a>263<\/span><\/span><\/a> to that sense knowledge.<\/p>\n

3.\u00a0 Self-awareness of mind and all mental events<\/p>\n

4.\u00a0 The limitlessly arising knowledge of yoga<\/p>\n

This is excellent meditation on true reality.<\/p>\n

The objects of these are individual characteristics. Whatever different objects far and near appear in awareness are individual characteristics.\u00a0 These same characteristics exist absolutely.\u00a0 This is because the characteristics of things exist only as productive powers.\u00a0<\/a>264<\/span><\/span><\/a>
\nThere are also universal or general characteristics.\u00a0<\/a>265<\/span><\/span><\/a>\u00a0 These are the objects of inference.\u00a0 However, the fruition of such inferential pramana is perceptual knowledge.\u00a0 This is because its essence is only to realize objects.\u00a0 That pramana is concerned with objects and their similarity, since by its power, realizations of objects are established.\u00a0<\/a>266<\/span><\/span><\/a>
\nThe great pandit Shantarakshita, pad ma’i ngang tshul and ‘dul ba’i lha all say that freedom from conception eliminates inference.\u00a0 Non-confusion eliminates obscured knowledge and so forth.\u00a0 Both are explained as having the characteristic of eliminating what does not accord with correct reasoning.\u00a0 Dharmottara says:<\/p>\n

As for non-confusion, since the meaning\/ object grasped is not confused, it has the power to eliminate conceptualization.\u00a0 To clear away the wrong conceptions of the nyaiyaaikas, samkhyas, mimamsakas, and so forth who say that perception is conceptual,\u00a0<\/a>267<\/span><\/span><\/a> it is said to be free from conception.<\/p>\n

The mdo’i rang ‘grel, says:<\/p>\n

This is distinguished from dependence on what is said by others.<\/p>\n

In the case of sensory and mental perception, the essence of sensory and mental perception in general, or as a whole, is recognition or identification.<\/a>268<\/span><\/span><\/a>\u00a0 There is not recognition or identification in perceptual pramana alone.
\nPramana is “non-confused.”\u00a0 By being joined to that it should be known to be revealed in its particulars.\u00a0<\/a>269<\/span><\/span><\/a><\/p>\n

The supremely learned phya ba says:<\/p>\n

When perception and perceptual pramana have been distinguished, the definition of the FIRST is “unconfused knowledge free from conceptualization.”\u00a0 The definition of the SECOND is that “by experiencing something we have not realized before,\u00a0<\/a>270<\/span><\/span><\/a> exaggeration is cut through.”<\/p>\n

So it is explained here, but the approach of our own tradition will be explained below.<\/p>\n

The object characterized by perceptual pramana is exclusively non-confused knowledge.
\nThe definition of perceptual pramana is “unconfused knowledge free from conceptualization.”
\nThere are four divisions\u00a0 of perceptual pramana:<\/p>\n

1.\u00a0 Sense perception\u00a0<\/a>271<\/span><\/span><\/a>
\n2.\u00a0 Mental perception
\n3.\u00a0 Perception of self-awareness
\n4.\u00a0 Yogic direct perception.<\/p>\n

Here are their respective definitions:<\/p>\n

1.\u00a0 The definition of the pramana of sense perception is<\/p>\n

“unconfused knowledge free from conception that arises in dependence on the dominant condition of the bodily\u00a0<\/a>272<\/span><\/span><\/a> senses.”<\/p>\n

The divisions of the pramana of sense perception are the unconfused five sense consciousnesses, the eye consciousness and so forth.
\nSeeming sense perception corrupted by illusion\u00a0<\/a>273<\/span><\/span><\/a>, appearance of the one moon as two and so forth is not perceptual pramana.<\/p>\n

2.\u00a0 The definition of the pramana of mental perception is<\/p>\n

“unconfused knowledge free from conceptualization arising in dependence on the dominant condition of the mental sense.”<\/p>\n

Non-conceptual mind subsequently associated with confused sense experiences, such as knowledge within a dream, is not pramana.<\/p>\n

3.\u00a0 The definition of the pramana of yogic perception is<\/p>\n

“unconfused knowledge free from conceptualization arising in dependence on the dominant condition of the yogas of shamatha and vipashyana.”
\nPhenomena like the appearance of skeletons in the meditation on repulsiveness are not unconfused.\u00a0 Therefore, they are not pramana.<\/p>\n

4.\u00a0 The definition of the perceptual pramana of self-awareness is<\/p>\n

“unconfused self awareness free from conception apprehending itself as the essence of mind and all mental events.”<\/p>\n

Confused or unconfused, whatever awareness arises is unconfused and free from conception, as mere self-apprehending experience in itself.
\nIn regard to their objects, those four kinds of perception do not mix up objects, times, and aspects.\u00a0 This is because actual individual characteristics appear in perception, with no conceptions that could confusedly grasp words and meanings.\u00a0<\/a>274<\/span><\/span><\/a><\/p>\n

In that case, what is the conceptualization that is to be separated from direct perception?\u00a0 In general regarding the divisions of conceptualization, the dbus mtha’ says:<\/p>\n

Mind and mental events, and the three worlds as well
\nAlways have the aspect of exaggeration.<\/p>\n

Thus the essence is understood.\u00a0<\/a>275<\/span><\/span><\/a><\/p>\n

The mdzod says:<\/p>\n

Conception and analysis are like fine and coarse.\u00a0<\/a>276<\/span><\/span><\/a><\/p>\n

As it says there, conceptual analysis is conceptual<\/p>\n

The rnam ‘grel says:<\/p>\n

Whatever is known, the meaning of the word for it is grasped.\u00a0 That is the conception of that.<\/p>\n

As it says there, conceptualization has a mixed grasp of word and meaning. From those three quotations, direct perception is free from conceptualization.\u00a0 The tshad ma mdo says:<\/p>\n

Joining names and kinds\u00a0<\/a>277<\/span><\/span><\/a> etc. in freedom from conception is direct perception.\u00a0<\/a>278<\/span><\/span><\/a><\/p>\n

Here there are four styles.<\/p>\n

1.\u00a0 Saying that the proliferation\u00a0<\/a>279<\/span><\/span><\/a> of direct perception of sense and mind does not arise.
\n2.\u00a0 Saying that after an instant of sense knowledge there is only mental perception<\/p>\n

3.\u00a0 Saying that at the end of a succession of sense perceptions,<\/a>280<\/span><\/span><\/a> mental perception arises.<\/p>\n

4.\u00a0 Saying that after the first moment of sense perception mental perceptions arise in a series accompanying another series of sense perceptions, and that finally at the end of the last moment of sense perception there arises the last moment of mental perception.<\/p>\n

Of these four, the Jamyang guru says that just this last should be maintained.<\/p>\n

These four perceptions, have two divisions in terms of individuals who have them<\/p>\n

1) The perception of ordinary beings
\n2) The perception of the noble ones.<\/p>\n

In terms of support:
\nThe objects and understanding of sense and mental perception depend on the senses.
\nSelf-awareness depends only on paratantra.
\nYogic perception depends on meditation.<\/p>\n

In terms of their objects:<\/p>\n

Mental and sensory direct perception are aware of some object other than themselves.
\nSelf-awareness coarsely perceives itself.
\nYogic self perception is aware of both itself and others.<\/p>\n

These four direct perceptions are not related by the difference that refutes one, since all four are real things.
\nNor are they merely related by the difference of different manifestations of a single essence.\u00a0 This is because the three other perceptions are different substances, while also they are not different in essence from perception of self-awareness.\u00a0 The other three perceptions have one essence with perception of self-awareness, but they are different objects.
\nThe purpose of the four perceptions is to clear away four wrong conceptions:<\/p>\n

1.\u00a0 The Hindu rig pa can pa school do not accept the pramana of sense perception.
\n2.\u00a0 The rna ma phug pas do not accept the pramana of mental perception.
\n3.\u00a0 The vaibhashikas do not accept the pramana of self-awareness.
\n4.\u00a0 The rgya ‘phen pa school do not accept yogic direct perception.<\/p>\n

The great teacher ‘dul ba’i lha says:<\/p>\n

Because they clear any four wrong conceptions these excellent divisions are taught.<\/p>\n

Some say that the sense-power itself is the seer of pramana.\u00a0 To eliminate this view, the FIRST is taught.\u00a0 The knowledge arising from the sense-powers is not the power of perception.
\nSome attribute faults to mental perception.\u00a0 The SECOND division is taught for the sake of completely abandoning this fault.
\nSome do not accept the self-awareness of mind and mental contents.\u00a0 The THIRD is taught to eliminate this.
\nSome do not accept the direct perception of yogins, and so this is called the FOURTH kind of perceptual pramana.<\/p>\n

Also the great teacher dgra las rgyal pas says:<\/p>\n

Saying that there are four kinds of perception is to eliminate particular wrong conceptions:
\n1.\u00a0 the thought that perceptual pramana is seen by the senses themselves, rather than by the knowledge that depends on them.
\n2.\u00a0 The thought that the phenomena of perception of the mental sense, whose essence has already been explained, exist as other.<\/a>281<\/span><\/span><\/a>
\n3.\u00a0 The thought that self-awareness is impossible.
\n4.\u00a0 the thought that yogic knowledge is impossible.<\/p>\n

If these four direct perceptions were absent, since smoke and so forth would not appear, there would be no signs or reasons.\u00a0 Therefore, inference would be non-existent.\u00a0 If that were non-existent, that from the cause, the seed, the sprout arises, and that it ceases in destruction and so forth, all that appears and is heard in the world, all these conventional dharmas, would be unknown.\u00a0 If that is said, there would be no occurrence of the reasons by which the natural state of such relative entities, emptiness and so forth, is known.
\nTherefore it is taught that without dependence on the means of the worldly appearance of conventional truth, the absolute truth, emptiness, that arises from that would not be realized.\u00a0 Glorious Chandrakirti’s commentary, the Prasannapada, says:<\/p>\n

Since this is the means of attaining nirvana, as those who want water first get a vessel, it should first be told how the relative exists.<\/p>\n

Also the ‘jug pa rang ‘grel says:<\/p>\n

Conventional truth alone is the teacher of the absolute.\u00a0 From fully comprehending\u00a0<\/a>282<\/span><\/span><\/a> the teaching of the absolute, the absolute is attained.\u00a0 A treatise says:<\/p>\n

Without depending on the conventional,
\nThe absolute truth will not be realized.
\nWithout relying on the absolute truth,
\nNirvana likewise will not be attained.<\/p>\n

SECOND<\/span><\/strong>, regarding sense perception, mental perception, the perception of self-awareness and yogic perception,<\/p>\n

FIRST<\/span><\/strong>, Sense perception:<\/p>\n

By whatever mind-events\u00a0<\/a>283<\/span><\/span><\/a> have arisen from the five senses
\nApprehension\u00a0<\/a>284<\/span><\/span><\/a> of their objects is experienced.
\nWithout this sense perception, objects would not be seen, As they are not in the case of those who are blind, and so forth.<\/p>\n

Depending on the dominant condition the eye-power and similarly the ear, nose, tongue, and body-sense, the five consciousnesses of a person experience the apprehension of their objects, form, sound, smell, taste, and touchables.\u00a0 This is sense perception.\u00a0 without it, like those who are blind, deaf, and so forth, we could never perceive external objects.<\/p>\n

SECOND<\/span><\/strong>, Mental perception:<\/p>\n

Of outer and inner objects that rise from the mental sense
\nMental perception is the drawer of clear distinctions.
\nWithout this mental perception all the dharmas would be
\nWithout the knowledge of ordinary understanding.<\/p>\n

Arising in dependence on the mental sense as dominant condition, knowledge that understands objects\u00a0<\/a>285<\/span><\/span><\/a> clearly distinguishes\u00a0<\/a>286<\/span><\/span><\/a> experiences of outer objects, form and so on, and by knowledge of self-awareness, distinguishes the objects of inner awareness and dreams.\u00a0<\/a>287<\/span><\/span><\/a>\u00a0 This is mental direct perception.\u00a0 A sutra says:<\/p>\n

O monks, there are two kinds of knowledge of form.\u00a0 They depend on the eye and on the mind.<\/p>\n

Also the tshad ma mdo says:<\/p>\n

…and mental objects….<\/p>\n

Its auto-commentary says:<\/p>\n

Mind,\u00a0<\/a>288<\/span><\/span><\/a> yid, engages with phenomena that are apprehended and experienced, such as form etc.\u00a0 This is exclusively non-conceptual.<\/p>\n

The author of the rnam ‘grel rgyan sher byung sbas ba says:<\/p>\n

Existing familiarly before one
\nThat which is known as “this” and so forth
\nSince it produces such perception,
\nThis is said to be mental perception.<\/p>\n

Rngog pa says:<\/p>\n

Co-emergently bound up with sense perception, there is the pramana of mental direct perception.<\/p>\n

Without this, all external and internal dharmas would lack the understanding of ordinary knowledge.<\/p>\n

THIRD<\/span><\/strong>, yogic direct perception:<\/p>\n

Meditating well according to the instructions
\nOne apprehends experience of the ultimate as our object.
\nIf there is not this kind of yogic direct perception,
\nWe will not see the real beyond the everyday.<\/p>\n

By the yogin’s meditating well in accord with the precepts taught by the guru, the ultimate meaning of egolessness, the two emptinesses, and three and countless kinds are seen.
\nMoreover, in a single atom as many buddha fields as there are atoms, and limitless pure<\/p>\n

phenomenal worlds, the mandalas of countless\u00a0<\/a>289<\/span><\/span><\/a> buddhas, are seen and so forth.\u00a0 Clearly experiencing its own sphere, this is yogic direct perception.<\/p>\n

The great teacher Dignaga says:<\/p>\n

As shown by the experiences\u00a0<\/a>290<\/span><\/span><\/a>
\nOnly unmixed objects are seen.<\/p>\n

The teacher Dharmakirti says:<\/p>\n

The knowledge of yogins was explained before.
\nIt arises within their meditation.<\/p>\n

To analyze in outline this clear realization of egolessness in yogic perception, there are the meaning of the word, the essence, the definition and the divisions.\u00a0 Regarding the FIRST<\/span><\/strong>, as for “yoga,” the sgra sbyor bam gnyis,\u00a0 The Two Volume Grammar, says:<\/p>\n

“Yo” is yoga.\u00a0 This is the name of the meditation which unites shamatha and vipashyana.\u00a0 In Tibetan this is rnal ‘byor.\u00a0 Here the meaning is rnal ma, the natural state of the mind, or the state in which it is ‘byor joined to mastery.
\nPratyaksha, in Tibetan is mgnon sum, direct perception.\u00a0 Prati means near or direct.\u00a0 It has many meanings such as “individual.”\u00a0 Yaksha is the equivalent of dbang po, the sense powers, so the overall meaning is “depending on the individual senses” or “depending on the senses.”<\/p>\n

Of the four extremes of the words “description” and “denotation,<\/a>291<\/span><\/span><\/a>” Pratyaksha depends on the senses, but does not explain.\u00a0<\/a>292<\/span><\/span><\/a>\u00a0 All knowledge grasping individual characteristics has a denotum.<\/p>\n

Moreover, for both sense perception and mental perception there is the verbal description and the denotum.<\/p>\n

For the perceptions of self-awareness and yoga there is only the denoted, and there is no description\u00a0<\/a>293<\/span><\/span><\/a>\u00a0 For confused sensory knowledge, there is description but no denotum.<\/p>\n

In general as to the four extremes of description and denotation, if we take for example the epithet, “the lake-born,” where the literal words mean “born in a lake” but the phrase refers to or denotes a lotus, there are the extremes of:<\/p>\n

1.\u00a0 the description existing and the denotation not existing
\n2.\u00a0 the description not existing and the denotation existing
\n3.\u00a0 both description and denotation existing
\n4.\u00a0 neither description or denotation existing.<\/p>\n

The FIRST<\/span><\/strong> is like living beings born in a lake.
\nThe SECOND<\/span><\/strong> is like a lotus in a dry place.
\nThe THIRD<\/span><\/strong> is like a lotus born in a lake.
\nThe FOURTH<\/span><\/strong> is like a vase.<\/p>\n

SECOND<\/span><\/strong>, the essence of yogic perception is the mind to which the egolessness of objects clearly appears.<\/p>\n

THIRD<\/span><\/strong>, the definition of yogic perception in general is “non-confused knowledge depending on meditation, free from the conceptualizations of sentient beings.”<\/p>\n

FOURTH<\/span><\/strong>, the divisions of yogic perception.\u00a0 Generally, to divide it into different kinds, there are the three kinds of yogic perceptions of:<\/p>\n

1.\u00a0 shravaka noble ones
\n2.\u00a0 pratyekabuddha noble ones
\n3.\u00a0 bodhisattvas.<\/p>\n

As for the pratyekabuddhas, the mdzod says:<\/p>\n

They are one in that they all depend exclusively\u00a0<\/a>294<\/span><\/span><\/a> on meditation.<\/p>\n

As it says there, pratyekabuddhas do not study, and have no learning.\u00a0 Shravaka and bodhisattva noble ones may be either learned or unlearned.\u00a0 That makes five kinds altogether.\u00a0 Dividing these five in two by yogic perception of post-meditation with appearance, and yogic perception of meditation without appearance makes ten kinds in all.
\nIf these individuals had no such yogic perception, it would therefore follow that they saw nothing especially noble beyond the scope of the minds of ordinary beings.<\/p>\n

FOURTH<\/span><\/strong>, self-awareness:<\/p>\n

Just as perceived experience of form cuts through distortion.
\nIf such experience exists regarding our own mind,
\nKnowing that, we will not meet the existence of other.
\nTherefore by the essence, gsal rig, luminous insight,
\nAware of objects\u00a0<\/a>295<\/span><\/span><\/a> is of the nature of oneself,
\nSelf-apprehension, rang gsal, is without dependence.
\nThis is what is meant by terms like self-awareness.\u00a0<\/a>296<\/span><\/span><\/a>
\nThat which is experienced by the other perceptions,
\nBeing ascertained to be perception itself
\nIs the work of self-awareness. If that dod not exist,
\nNo other modes of perceiving could establish anything.<\/p>\n

For the perception of the eye consciousness, experience of the form of a white conch shell is the cause of cutting through the distortion of thinking it is yellow.\u00a0 In regard to our own mind, self-awareness is exists the cause of cutting through a similar distortion.\u00a0 For a knower who does not know self-awareness, other must exist.\u00a0 If we have self-awareness, the knower for who the other must exist and so forth will ultimately become non-existent.\u00a0 We will not meet with knowledge that something exists as other at the same time, or not at the same time, and so forth as self-awareness.
\nFor that reason, in knowledge, a chariot, a building, and so forth, which have a material nature separate from awareness are eliminated.\u00a0 By their becoming of the essence of awareness,\u00a0<\/a>297<\/span><\/span><\/a> while we have knowledge of external objects in consciousness, they are oneself and do not depend on any other.\u00a0 This self-apprehension is self-awareness.\u00a0 The great teacher Shantarakshita says in the Madhyamakala.mkara<\/p>\n

Then there is full development\u00a0<\/a>298<\/span><\/span><\/a> of elimination
\nFrom consciousness of the nature of material things
\nThat which is of a nature that is not material
\nIs known as “this,” oneself.<\/p>\n

Ascertaining whatever objects are experienced by the other three perceptions as perception itself is the function of self-awareness.\u00a0 This is because our own mind is not be hidden from one, as for example we have the power to decide whether we are happy or unhappy.
\nIf there were no self-awareness, experience of other kinds of perception too could not be established as such by any other means.\u00a0 The reason is that self-awareness of them would not exist.
\nWe may think that for example that blue would be established by being seen by the eye consciousness; but we should analyze how by perception or inference the eye consciousness is established.\u00a0 If first it is established by perception, then the perception would have to be both at the same time and not at the same time.\u00a0 That is unsuitable.
\nIf the eye consciousness is supposed to be established through inference, there will be none, because the perception this presupposes will be non-existent.\u00a0 That is unsuitable.
\nFor that reason, if objects such as a vase were material things, they could not be apprehended and perceived.\u00a0<\/a>299<\/span><\/span><\/a>\u00a0 Therefore, their essence is produced within or as awareness.\u00a0<\/a>300<\/span><\/span><\/a>
\nThough a mind that is illuminated by and apprehends others must be dependent on them in some sense, this knowledge is not like knowledge of material things.\u00a0 As our own essence that is being intuited, this need not depend on other conditions.
\nThe conventional classification “self-awareness” is totally suitable.\u00a0 This is because it has arisen from oneself alone, has the nature of awareness and is essentially free from action, actor, and karma.\u00a0 For example, it is like a lamp that illuminates itself.\u00a0 The tshad ma mdo says:<\/p>\n

Even conceptualization is said to be self-awareness.
\nSince that is realized, conception is not real<\/p>\n

Also the Madhyamakala.mkara says:<\/p>\n

For that whose nature is being single and partless
\nThree natures are therefore unsuitable.
\nAs for this being aware of itself
\nAct and actor are unreal.<\/p>\n

Therefore, since this is the nature of knowledge,
\nIt is properly called self-knowledge.<\/p>\n

Third, the summary of the meaning:<\/p>\n

Inference has perception existing as its root.
\nPerception in turn is ascertained by self-awareness.
\nOnce experience by unconfused mind is reached,
\nThere is no other establisher than that alone.
\nTherefore, for whomever relies on pure perception,
\nUnconfused and free from all conceptualization,
\nFrom whatever dharmas may be manifested
\nExaggeration will be completely cleared away.<\/p>\n

Since inference arises from having relied on the power of perceived signs as reasons, it has perception as its root.\u00a0 Since perception has been ascertained\u00a0<\/a>301<\/span><\/span><\/a> by self-awareness itself, perception must be classified as self-awareness.\u00a0 If all experience of a mind that is not confused by the causes of confusion are the ultimate, self-awareness,\u00a0<\/a>302<\/span><\/span><\/a> no other external establisher need be sought.\u00a0 That is the experience of unconfused mind.\u00a0 It is like finding the elephant.\u00a0<\/a>303<\/span><\/span><\/a>
\nThus at the limits of inference, perception is what is reached.\u00a0 Apprehension of objects of perception\u00a0<\/a>304<\/span><\/span><\/a> ultimately arrives at apprehension-experiencing self-awareness.\u00a0 Therefore, if we want to make a presentation of pramana of the seeing of this side, samsara,\u00a0<\/a>305<\/span><\/span><\/a> it will be unsuitable without self-awareness.\u00a0 Therefore, the partiality of not accepting self-awareness has been refuted.
\nThe ways of establishing that this is true are extensively taught in the texts of the two lords of correct reasoning Dignaga and Dharmakirti.\u00a0 Whoever is free from conception with its mixed grasping of word and meaning relies on the unconfused purity of the four perceptions.\u00a0 For such a person exaggeration will be completely cleared away from perceived\u00a0<\/a>306<\/span><\/span><\/a> dharmas that seem to be a vase etc..\u00a0 This occurs by the power of the experience that there is no vase, and so forth,.\u00a0 This is the suitable establishing of perception.<\/p>\n

In brief, the pramana of inference is ultimately the pramana of perception.\u00a0 The pramana of perception is ultimately the pramana of self-awareness, the clear experience of our own mind apprehending itself as object.\u00a0 Therefore, if within the relative there is no self-awareness, all the world’s classifications of truth and falsity will be unsuitable.
\nAs for the refutation of self-awareness in the texts of madhyamaka, it should be known that, by correct reasoning about the absolute, only the true existence of self-awareness is negated and not self-awareness itself.\u00a0<\/a>307<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong> Inference<\/p>\n

In regard to inference there are the essence, divisions and abandoning contentiousness.\u00a0 Within the FIRST, the essence, there are the mind that infers, the signs from which inferences are made, and how inferences are made.
\nFIRST<\/span><\/strong>, the mind that infers<\/p>\n

After the universal marks\u00a0<\/a>308<\/span><\/span><\/a> of things are fully grasped,
\nBy being mixed with names, they are understood.\u00a0<\/a>309<\/span><\/span><\/a>
\nThis is called conceptual mind, and by its concepts
\nVarious conventions are proliferated.
\nEven for persons who do not know linguistic symbols
\nUniversal characteristics appear within their minds.
\nMixable with names, conceptions such as these
\nProduce engagement and disengagement\u00a0<\/a>310<\/span><\/span><\/a> with their objects.
\nIf there were no such thing as this conceptual mind,
\nThere would be no conventional statements and denials.
\nAny kind of teaching would be impossible.
\nOf inference or of any subjects of learning and study.
\nBy concepts we can deal with the future and so forth.
\nWe evaluate and establish what is not evident.
\nIf there were conceptions, but no inference,
\nWe would be like children who are newly born.<\/p>\n

SECOND<\/span><\/strong>, within the explanation of the suitable establishment of inference,\u00a0 the definition of the pramana of inference was briefly explained above in the brief explanation of proper establishment.\u00a0 The mind that infers is conceptual mind.\u00a0 What is the essence of conceptuality?\u00a0 Having mentally grasped only the universal aspects\u00a0<\/a>311<\/span><\/span><\/a> of the individual characteristics of objects, such as a vase,\u00a0 by confusing appearance and conceptualization as one thing, it mixes them.\u00a0 for example the word “vase” is mixed with its meaning.\u00a0 The producer of conceptions\u00a0<\/a>312<\/span><\/span><\/a> about a vase and so forth is called conceptual mind.
\nAs for the action of this,\u00a0<\/a>313<\/span><\/span><\/a> in the world conceptual mind produces the proliferation of various conventionalities of assertion, denial and so forth.\u00a0 Within the minds even of persons who do not understand symbols, small children and those who are like animals, the universal characteristics of food and drink, at least, appear.\u00a0 Even if they do not know their own names, these conceptualizations which mix names and objects produce engaging and disengaging with objects or accepting and rejecting them.\u00a0<\/a>314<\/span><\/span><\/a>\u00a0 If there were no conceptual mind, with its mixed grasping of word and meaning, then within the world there would also be no conventional classifications that refute others and establish our own view.\u00a0 There would be the fault that we could not infer hidden meanings, nor teach any subjects of study.
\nFor that reason, through concepts, we think in terms of taking care of the future; we understand the past in terms of memory; and for present objects joining names and kinds, depending on relative concepts or signs, we analyze and establish concepts and so forth\u00a0<\/a>315<\/span><\/span><\/a> that are not manifest.\u00a0 For this reason if there were no conceptual inference, there could be no reliance on reasons for accepting good and rejecting evil.\u00a0 All the people in the world would be like children before action is engendered within them.\u00a0 They could simply have no purposes at all.<\/p>\n

SECOND<\/span><\/strong>, the signs from which inferences are made:<\/p>\n

That relying on which something can be understood
\nIs that which is known as the reason or the sign of inference.
\nThere are also the presence of the dharma in the subject
\nAnd the forward entailment and reversed entailment.
\nThe three modes are complete, there is no confusion.
\nFrom reasons or signs that are resolved by perception
\nThat which is hidden can thereby be inferred.
\nBy the power of relations what is to be established,
\nIn fruition will be established, and its nature, the reason,
\nWill be a reason such that by non-observation
\nOr that whose conception is contradictory with that,
\nThat which is to be refuted, has been refuted.
\nThus the three reasons will be purified.<\/p>\n

But how does this conceptual mind infer other hidden dharmas?\u00a0 There are two divisions, inference for our own benefit and for that of others.\u00a0 Inference for our own benefit and inferential pramana have the same meaning.
\nFIRST<\/span><\/strong>, the essence of the first, inferential pramana for one’s own benefit, is a mind that realizes what is to be established from a reason for which all the three modes of syllogism are present.
\nThe tshad ma mdo says:<\/p>\n

Of the two kinds of inference, as for that for one’s own benefit
\nFrom the three modes of the sign, the meaning will be seen.<\/p>\n

The rigs pa’i thigs pa says:<\/p>\n

There are two kinds of inference, that for one’s own benefit and that for others.<\/p>\n

Inference for oneself is known from a reason with the three modes.\u00a0 Here establishing the conclusion of correct reasoning is like perceiving.\u00a0 The three modes of the reason,\u00a0<\/a>316<\/span><\/span><\/a> are these:<\/p>\n

1.\u00a0 Its existence in what is to be inferred.
\n2.\u00a0 Its presence in similar cases.
\n3.\u00a0 Its absence in dissimilar cases.<\/p>\n

What is to be inferred is the particular characteristic of the subject that we want to know about.\u00a0 Similar cases\u00a0<\/a>317<\/span><\/span><\/a> also have the dharma to be established.\u00a0 Dissimilar cases\u00a0<\/a>318<\/span><\/span><\/a> do not.\u00a0 There can be no cases other than these or contradictory to them.
\nThe three modes are only possession of the three reasons regarding the unperceived, the nature, and the fruition.<\/p>\n

As it says there, a reason or sign is a dharma depending on which there is the power of inferring another dharma.\u00a0 The sign establishing that the dharma to be proved is in the subject of the proposition to be proved is called the phyogs chos, the presence of the reason in the subject.<\/a>319<\/span><\/span><\/a>\u00a0 That is the first mode.
\nIf a sign is not established in a subject and its presence is debatable, analysis of the entailments will be useless.\u00a0 First, we must analyze whether the designated sign exists or does not exist in the subject in question, eg; a vase.\u00a0 That in which the sign is known to exist has the presence of the dharma in the subject.\u00a0 That is the first mode of syllogism.<\/p>\n

When the reason has been established, the dharma to be established with this reason follows as a consequence, since these two have been analyzed and apprehended as connected.\u00a0 That is the forward entailment, the second mode.\u00a0 For example,\u00a0 “What is produced is impermanent,” is certain pramana because “impermanent” follows from “produced.”\u00a0<\/a>320<\/span><\/span><\/a><\/p>\n

If the dharma to be established is wrongly identified or non-existent, then the reason will be wrong and cannot apply.\u00a0 For example, “what is not impermanent cannot be produced.”\u00a0 That is the reversed entailment, the third mode of the three.<\/p>\n

With these last two modes, by pramana, necessarily true statements of entailment and exclusion can be expressed.\u00a0 These are taught using an example such that:<\/p>\n

1)\u00a0 all the according features are present
\n2)\u00a0 all the discordant ones are absent.\u00a0<\/a>321<\/span><\/span><\/a><\/p>\n

If all the three modes are present, there is a true reason that establishes the conclusion without confusion.<\/p>\n

What are the definitions of the three modes?<\/p>\n

As for the definition of the phyogs chos, presence of the dharma to which the reason applies in the subject, “the reason, itself said to be known to be established, is established to apply to the dharmin with necessity, according to pramana.”\u00a0<\/a>322<\/span><\/span><\/a>
\nThe definition of forward entailment,\u00a0<\/a>323<\/span><\/span><\/a> is that “the reason is established in such a way that things for which it is established certainly exist only in accord with its similar cases.”
\nThe definition of reversed entailment\u00a0<\/a>324<\/span><\/span><\/a> is that “according to the way the reason is established, what does not accord with the reason will certainly be without the dharma to which the reason applies.\u00a0<\/a>325<\/span><\/span><\/a>”
\nThe definition of a genuine example is that “it is an object certainly pervaded by the certainty of what is to be established.”<\/p>\n

The divisions of genuine examples, are two:<\/p>\n

1)\u00a0 examples according with the reason
\n2)\u00a0 examples not according with the reason<\/p>\n

The definition of an example truly according with the reason is that it is “truly a ground of the forward entailment of the reason to be proved.”\u00a0 For example, an according example of what is “produced” being “impermanent” is a vase.
\nThe definition of a non-according example, is that it is “a true example of the reversed entailment of the true thing that is to be established.”\u00a0 Space is a non-according example of what is “produced” being “impermanent.”<\/a>326<\/span><\/span><\/a>
\nThe definition of a merely apparent example,\u00a0<\/a>327<\/span><\/span><\/a> is that it “is taken to be a true basis of entailment by the real thing to be proved, but this cannot be so.”
\nRelying on a reason resolved as valid by the experiential power of any of the four perceptual pramanas, some hidden dharma whose presence is to be evaluated is established inference by the power of logical relationships.\u00a0 Anything that is not logically related cannot be logically established.\u00a0 The tshad ma rnam nges says:<\/p>\n

A reason having a logical relationship other than “if the phyogs is not there that which is to be established will not occur” is a merely apparent reason.<\/p>\n

There are many other logical relationships such as having a characteristic, and inclusion in a class\u00a0<\/a>328<\/span><\/span><\/a><\/p>\n

Glorious Chandrakirti says:<\/p>\n

All dharmas whatever have\u00a0<\/a>329<\/span><\/span><\/a> either the nature of unity or that of difference.\u00a0 In the first case they are essentially one with the possessor or subject, while for things related by difference they can certainly be numbered as a second.
\nFor the first, the relationship of unity with the subject, in unity with a single basis such as a vase, due to the characteristic\u00a0<\/a>330<\/span><\/span><\/a> “impermanence” being dichotomous “permanent” is eliminated.\u00a0 If “unproduced” is eliminated for some object, “produced is established.\u00a0 From eliminating “non-thing,” there is its opposite the exaggeration-eliminating quality of individual existence.\u00a0 These can be understood from the individual names of each object, and cannot be understood in terms of any other.
\nTherefore, this very individual object that is presented as the object of the verbal concept is one with the essence of a vase alone.
\nAs for its being produced, impermanent, and so forth, those qualities are related to it as further aspects of its single discrete selfhood. Over and above a vase they are connected to it by its single selfhood.<\/p>\n

So it is presented.\u00a0 From the viewpoint of the conception that eliminates what is other than the characteristic in question, though there are supposed to be relationships of inclusion and discrimination, since it is said that in reality there is only a single discrete subject, it cannot connect itself to itself, any more than a sword cannot cut itself.<\/a>331<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, as for the relationships arising from that, there are the modes of cause and fruition.\u00a0 These are the direct cause\u00a0<\/a>332<\/span><\/span><\/a> and co-emergently producing conditions.\u00a0<\/a>333<\/span><\/span><\/a>\u00a0 Though in other texts six causes and four conditions, or five causes etc, have been presented, in reality, all causes are included under arising-producing producing causes\u00a0<\/a>334<\/span><\/span><\/a> and logical causes of definitional dependency.\u00a0<\/a>335<\/span><\/span><\/a>
\nThough actually\u00a0<\/a>336<\/span><\/span><\/a> such connected arising is impossible, having connected things together by conceptualizing them as an earlier cause and later fruition, when that cause does not exist, that fruition will not arise.\u00a0 That is conventionally called connected arising, ‘byung ‘brel.
\nAs for the definition of relationship, ‘brel ba, from the viewpoint of a mind that has correctly excluded what is other\u00a0 than some quality, the other dharmas are not rejected.
\nThere are two divisions.\u00a0 FIRST the definition of connection in a single possessor\u00a0<\/a>337<\/span><\/span><\/a> is that from the viewpoint of rejection\u00a0<\/a>338<\/span><\/span><\/a> of a dharma because of the subject’s single nature, the dharma that is other is not rejected.\u00a0\u00a0 As for the definition, of that relationship, “by the power of that rejection the dharma that is other is not cleared away.”
\nThe definition of subsequent contradiction\u00a0<\/a>339<\/span><\/span><\/a>, is that it occurs when two things are mutually contradicting and contradicted.
\nAs for the FIRST of the two divisions, the definition of the contradiction of non-co-existence is that whatever dharmas things have, those with the contradiction of non-co-existence cannot be associated by the same causal power.\u00a0 The two divisions are<\/p>\n

1) contradictory objects\/ states of affairs\u00a0<\/a>340<\/span><\/span><\/a> [eg hot and cold]\n2) contradictory states of mind [eg ego grasping and egolessness.<\/p>\n

SECOND<\/span><\/strong>, the definition of being mutually abandoned is that whatever dharma allegedly has a contradictory pair of characteristics\u00a0<\/a>341<\/span><\/span><\/a> is unreal, eliminated by being contradictory.\u00a0 The two divisions are like:<\/p>\n

1) permanence and impermanence being contradictory within the same thing<\/a>342<\/span><\/span><\/a>
\n2) being produced and being permanent being contradictory.<\/p>\n

By having such a relationship, some reason in which the three modes are complete has the characteristic of proving what is to be established in a syllogism.
\nIf this is divided, there are three kinds of reasons, gtan tshigs.<\/p>\n

1)\u00a0 the reason of the fruition
\n2)\u00a0 the reason of the nature<\/p>\n

3)\u00a0 the reason of non-observation, that which by non-observation or by being conceived as contradictory to the object, is refuted as what is to be denied.<\/p>\n

Within these three reasons all the reasons that evaluate hidden things that are to be established are included.\u00a0 The tshad ma rnam ‘grel says:<\/p>\n

There are three kinds of reasons establishing the entailment
\nOf the presence of the dharma in the subject of the thesis.
\nIf they are absent, that dharma’s non-arising is certain.
\nMerely apparent reasons are those that are other than this.<\/p>\n

If the classification in correct reasoning of these strictly necessary<\/a>343<\/span><\/span><\/a> reasons is extensively explained, in general, as for the definition of a sign presented as a suitable sign or reason,\u00a0<\/a>344<\/span><\/span><\/a> “if the basis is established, it is always a suitable reason.”
\nIf reasons are divided, there are genuine reasons and apparent ones.
\nIn the FIRST, genuine reasons, there are the definition and divisions.\u00a0 As for the FIRST, definitions, the definition of a genuine reason is that it is one in which the three modes are all present.\u00a0 Here dividing them to show the connections, there are three kinds:<\/p>\n

1) the reason of fruition
\n2) the reason of nature
\n3) the reason of what is not conceived.<\/p>\n

In the FIRST, the reason of fruition, there are the definition of the reason of fruition and the divisions.\u00a0 The definition of the reason of fruition is: “that which is connected to the arising of the fruition and has been presented as a reason of fruition, establishing the inference that is asserted, in which the three modes are complete.”
\nAs for the divisions, in terms of the means of presenting the relationship, there are five kinds:<\/p>\n

1.\u00a0 “The dharmin “actual\u00a0<\/a>345<\/span><\/span><\/a> smoke” has fire, since it is smoke.”\u00a0 Such syllogisms establish a cause from an actually existing sign of the fruition.<\/p>\n

2.\u00a0 Similarly, “The dharmin “the appearance of smoke” has not occurred before its preceding cause, fire, since it is smoke.”\u00a0 These establish a preceding cause from its effect.<\/p>\n

3.\u00a0 “The dharmin “the proliferating\u00a0<\/a>346<\/span><\/span><\/a> skandhas”\u00a0 occur with their respective causes, since they are things existing only some of the time.”\u00a0<\/a>347<\/span><\/span><\/a> That establishes causes in general for temporary things.<\/p>\n

4.\u00a0 “The dharmin “appearance of sense consciousness of green” is accompanied by its own object-condition,\u00a0<\/a>348<\/span><\/span><\/a> because it is sense consciousness.”\u00a0 That establishes that there is a particular cause.<\/p>\n

5.\u00a0 “The dharmin “a lump of molasses in the mouth” has form, because it has taste.”\u00a0 Here the dharma which is the cause is the reason for an inferred fruition.\u00a0 In reality from the present taste of molasses, both the former and present taste and form of the molasses, as a single association produced by a preceding cause can be inferred.<\/p>\n

Thus, there are many ways of establishing the cause by the fruition, and by this splitting of hairs or making fine distinctions\u00a0<\/a>349<\/span><\/span><\/a> that water is unmoving is attributed to its being supported by a support.\u00a0 From spoonbills, water, croaking frogs, and ants being carried away there is attributed the cause that rain has fallen, and so forth.\u00a0 All\u00a0<\/a>350<\/span><\/span><\/a> such correct reasonings attributing causes to fruitions should be gathered under the heading of reasons of fruition.<\/p>\n

SECOND<\/span><\/strong>, under the reason of nature there are the definition and divisions.\u00a0 FIRST, the definition of the reason of nature is when “a reason is presented that is of the same essential nature\u00a0<\/a>351<\/span><\/span><\/a> as the thing to be proved itself, establishing what we want to say, in which all the three modes are present.”\u00a0 That is the definition of the reason of nature.<\/p>\n

In the SECOND<\/span><\/strong>, the divisions of the reason of nature<\/p>\n

There are divisions in terms of reasons and in terms of what is to be established.\u00a0 The FIRST, division in terms of reasons, is like, “The dharmin “sound” is impermanent, because it is produced or “…because it arises.”\u00a0 Here there is dependence on a distinction or qualification.<\/a>352<\/span><\/span><\/a>
\nThe other is like “The dharmin “sound” is impermanent, because it exists as a thing.”\u00a0 What is presented here is a syllogism with a sign of the nature that is pure of distinctions.\u00a0<\/a>353<\/span><\/span><\/a>
\nOf these two ways of expressing the reason, the former shows another thing as fruition.\u00a0 This is like dependence on another.\u00a0<\/a>354<\/span><\/span><\/a>\u00a0 The later, merely describes the essence autonomously.\u00a0 This is called pure of dependency or without dependency.\u00a0<\/a>355<\/span><\/span><\/a>\u00a0 Aside from their mere classification these have no real difference.<\/p>\n

SECOND<\/span><\/strong> there are real establishment and conventional establishment.<\/p>\n

The FIRST<\/span><\/strong>, real establishment\u00a0<\/a>356<\/span><\/span><\/a>, is like, “The dharmin “sound” is impermanent, because it is produced.”
\nThe SECOND<\/span><\/strong>, establishment by conventional terms\u00a0<\/a>357<\/span><\/span><\/a> is like, “the dharmin “sound” is impermanent, because it is instantaneous.”<\/p>\n

Third, a syllogism with a reason of non-observation,\u00a0<\/a>358<\/span><\/span><\/a><\/p>\n

Within this there are the definition and the distinctions.\u00a0 As for the FIRST, the definition of an syllogism with a reason of non-observation is “that which is presented as a reason for refuting what is to be refuted.”\u00a0 This is the definition of an reason of non-observation in which the three reasons are not observed to be complete.
\nIf we divide, there are a true unobserved sign which is incapable of appearing, and a true unobserved sign which is capable of appearing.
\nWithin the first are the characteristic and the subject with the characteristic.\u00a0<\/a>359<\/span><\/span><\/a>\u00a0 In the FIRST we are unable to prove that a dharma to be refuted is necessarily absent in the basis of dispute, but are able to refute its existence.\u00a0 That is the definition of a non-apparent unobserved reason in which the three modes are complete.
\nIn the way of establishing such a syllogism, for a continuum encountering that invisible object no pramana could produce the perception of such an object, for example, an invisible rakshasa.\u00a0 This non-apparent unperceived object, which we cannot evaluate\u00a0<\/a>360<\/span><\/span><\/a> and so forth, in brief, is an unfathomable or uninferable\u00a0<\/a>361<\/span><\/span><\/a> object that should neither be exaggerated or deprecated.\u00a0<\/a>362<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong> Perceivable but unobserved true reasons<\/p>\n

Within this there are the definition and the divisions.<\/p>\n

FIRST<\/span><\/strong>, the definition of a perceivable but unobserved reason is, “a basis of establishment\u00a0<\/a>363<\/span><\/span><\/a> in which the dharmas to be refuted can be certainly established to be non-existent, by a reason having all of the three modes.” For example if an ordinary person were here we could see that person, so if we do not see anyone, no one is here.\u00a0 In the divisions of a perceivable but unobserved reason there are perceivable but unobserved reasons with a necessarily related pair and with a necessarily excluded pair.\u00a0<\/a>364<\/span><\/span><\/a><\/p>\n

FIRST<\/span><\/strong>, as for perceivable but unobserved reasons with necessarily related pairs,<\/p>\n

Within this there are the definition and the divisions.
\nFIRST<\/span><\/strong>, the definition of necessarily related pair is: “a perceivable but unobserved true reason always paired with the thing to be refuted.” That is the definition of an apparent unperceived true reason joined to the reason for negation by non-affirming negation.<\/p>\n

There are four divisions of necessarily related pairs.<\/p>\n

FIRST<\/span><\/strong>, an unperceived nature is like: “In the dharmin “this house” there is no vase, since it is perceivable but not perceived by pramana.”<\/p>\n

SECOND<\/span><\/strong>, there is an unperceived cause, because what is paired with it is not perceived.\u00a0 This is like: “The dharmin “the ocean at night” has no smoke, since it has no fire.”<\/p>\n

THIRD<\/span><\/strong>, an unperceived class,\u00a0<\/a>365<\/span><\/span><\/a> is like: “The dharmin “that rock fortress over there” has no shimshapa trees, since it has no trees at all.”<\/p>\n

FOURTH<\/span><\/strong>, an unperceived actual fruition, is like, “The dharmin “a constructed circle without smoke” does not have the actual fruition of smoke, since there is no smoke there.”<\/p>\n

SECOND<\/span><\/strong>, the reason where the opposite is perceived to be contradicted<\/p>\n

Within this there are the definition and the divisions.<\/p>\n

FIRST<\/span><\/strong>, the definition of a reason where the opposite is perceived to be contradicted,\u00a0<\/a>366<\/span><\/span><\/a> is “a perceivable but unperceived true reason for a dharmin said to be known, for which the dharmas to be refuted are non-existent, making it into a sign that is certainly established.”<\/p>\n

Second the divisions of a reason where the opposite is perceived to be contradicted<\/p>\n

Within these, there are true reasons where the opposite is perceived to be contradicted depending on the contradiction of simultaneous non-existence, and on the contradiction of abandoned mutuality.<\/p>\n

FIRST<\/span><\/strong> true reasons where the opposite is perceived to be contradicted depending on the contradiction of simultaneous non-existence<\/p>\n

Within this there are the definition and divisions.<\/p>\n

FIRST<\/span><\/strong>, the definition of a true reason whose simultaneous non-existence is contradictory is: “a reason where the opposite is perceived to be contradicted that depends on the contradictoriness of not existing simultaneously, and whose own necessary connection is certain.”<\/p>\n

SECOND<\/span><\/strong>, there are three divisions of true reasons where the opposite is perceived to be contradicted depending on the contradiction of simultaneous non-existence:
\n1) The four perceptions of contradictory nature
\n2) The four perceptions of contradictory fruition
\n3) The four perceptions of objects of entailment.\u00a0<\/a>367<\/span><\/span><\/a><\/p>\n

These are twelve in all.<\/p>\n

1) the four perceptions of contradictory nature are these:<\/p>\n

1.\u00a0 Perceiving a nature contradicting the nature.
\n2.\u00a0 Perceiving a nature contradicting the cause.
\n3.\u00a0 Perceiving a nature contradicting the fruition
\n4.\u00a0 Perceiving a nature contradicting the class\/ khyab byed<\/p>\n

These respectively are like the following examples:
\nThe dharmin “a thing on fire all over”\u00a0<\/a>368<\/span><\/span><\/a><\/p>\n

1.\u00a0 …is continuously cool to the touch;
\n2.\u00a0 …produces the fruition of cold, rising hairs;
\n3.\u00a0 …is a real cause of cool touch;
\n4.\u00a0 …is continuously without the feel of snow<\/p>\n

because it is a thing on fire all over.<\/p>\n

2) The four perceptions of contradictory fruition are these:<\/p>\n

1.\u00a0 Perception of fruition contradicting the nature.
\n2.\u00a0 Perception of a fruition contradicting the cause.
\n3.\u00a0 Perception of a fruition contradicting the fruition.
\n4.\u00a0 Perception of a fruition contradicting the genus.<\/p>\n

Respectively these are like the following examples:<\/p>\n

the dharmin “a thing is pervaded by being compelled to give rise to strong smoke”<\/p>\n

1.\u00a0 …is continuously cold to the touch;
\n2.\u00a0 …has the fruition of cold, rising hairs;
\n3.\u00a0 …is a real cause of cool touch;
\n4.\u00a0 …is continuously without the feel of snow<\/p>\n

because it is thing that is pervaded by being compelled to give rise to strong smoke.<\/p>\n

3) perception of a contradictory object of entailment.\u00a0<\/a>369<\/span><\/span><\/a>\u00a0 There are perception of a object of entailment contradicting nature, cause, fruition, and genus. Examples are: the dharmin “a thing pervaded by a sandalwood fire,”<\/p>\n

1.\u00a0 …is continuously cold to the touch;
\n2.\u00a0 …has the fruition of cold, rising hairs;
\n3.\u00a0 …is the real cause of cool touch;
\n4.\u00a0 …is continuously without the touch of snow<\/p>\n

because it is a thing pervaded by a sandalwood fire.<\/p>\n

SECOND, for the true reason depending on perception of contradiction through the contradiction of\u00a0<\/a>370<\/span><\/span><\/a> abandoning what is mutual, there are the definition and the divisions.<\/p>\n

FIRST, the definition, “a true reason of conceptual contradiction\u00a0<\/a>371<\/span><\/span><\/a> depending on a contradiction of abandoning what is mutual whose universal connection is necessarily certain,” is the definition of this reason of perceived contradiction.\u00a0 There are two divisions,
\nthe FIRST is true reason of conceptual contradiction with the genus.<\/p>\n

This is like “the dharmin “sound” is empty of being an eternal real thing\u00a0<\/a>372<\/span><\/span><\/a> because it is produced.”<\/p>\n

The SECOND is the true reason of conceptual contradiction with a necessary entailment.<\/p>\n

This is like “The dharmin “a vase” is not dependent on another object for a cause of destruction, because merely from its own existence,<\/a>373<\/span><\/span><\/a> its destruction is certain.”
\nThe number of things to which these two apply is not certain, since there are no known limits to what is not included within them.\u00a0 Therefore, it is a certainly true reason whose practical scope depends on the number established.<\/p>\n

SECOND, merely apparent reasons<\/p>\n

Within this there are the definition and the divisions.<\/p>\n

FIRST, the definition of a merely apparent reason is “whatever is presented as a reason in which the three modes are not complete.”<\/p>\n

SECOND, the divisions of a merely apparent reason are<\/p>\n

1) the unestablished reason
\n2) the uncertain reason
\n3) the contradictory reason.<\/p>\n

FIRST\u00a0 The unestablished reason<\/p>\n

Within that are the definition and the divisions.<\/p>\n

The definition of the unestablished reason is that what we say is known is not established as it is supposed to be.
\nthe divisions of the unestablished reason<\/p>\n

Within this are the reason unestablished in reality and the reason unestablished from the viewpoint of mind.<\/p>\n

FIRST<\/span><\/strong>, the reason unestablished in reality<\/p>\n

Within this there are four kinds, non-establishment because:<\/p>\n

1.\u00a0 …the subject\u00a0<\/a>374<\/span><\/span><\/a> does not exist
\n2.\u00a0 …the reason does not exist
\n3.\u00a0 …both do not exist
\n4.\u00a0 …both do exist, but are without connection.<\/p>\n

FIRST<\/span><\/strong>, non-establishment because the subject does not exist, is like the subject “absolute sound.”\u00a0 Though a reason may be presented, the subject\u00a0<\/a>375<\/span><\/span><\/a> does not exist.\u00a0 Therefore, the presence in the subject of the dharma to which the reason is applied cannot be established.\u00a0<\/a>376<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, non-establishment because the reason does not exist, is like: “because it is the horn of a rabbit.”<\/p>\n

THIRD<\/span><\/strong>, non-establishment because both do not exist, is like “the dharmin “absolute sound” is permanent, since it is the horn of a rabbit.”\u00a0 Neither subject nor dharma are established.<\/p>\n

FOURTH<\/span><\/strong>, non-establishment because both do exist but are without connection, within this are three kinds the reason said to be known is not established because<\/p>\n

1.\u00a0 it is impossible
\n2.\u00a0 it is not universally so
\n3.\u00a0 it has both aspects that are universally so and aspects that are not.<\/p>\n

The FIRST<\/span><\/strong> because it is impossible is like “The dharmin “sound” is impermanent, because it is unhearable.”\u00a0 or “The dharmin “sound” is impermanent, because it is apprehended by the eye.”<\/p>\n

The SECOND<\/span><\/strong> because it is not universally so is like, “The dharmin “sound” always precedes the mind.”<\/p>\n

The third, because it has both aspects that are universally so and aspects that are not\u00a0 is like “The dharmin “sense-consciousness of the appearance of two moons” is perceptual pramana, since it is free from conception and unconfused.\u00a0 The subject is established as universally free from conception, but it is not established as unconfused.\u00a0 So it follows that this is not established as a reason.\u00a0 Such over-entailment,<\/a>377<\/span><\/span><\/a> is uncertain, has an unestablished reason, does not follow…six things like that<\/p>\n

SECOND<\/span><\/strong>, not being established from the viewpoint of mind.<\/p>\n

There are four kinds altogether, non-establishment from the viewpoint of mind of:<\/p>\n

1)…the subject
\n2)…reason
\n3)…both being established but their connection not being established.<\/p>\n

The FIRST<\/span><\/strong> is like a jewel being presented as the subject if we are not sure whether it is a jewel, rakshasa vase, or lamp.
\nThe SECOND<\/span><\/strong>, it is like, “Since there is freedom from desire, it has been produced, if we are not sure whether there is freedom from desire. Or it is like, “Because there is smoke,” if we are in doubt whether what is there is smoke or mist.
\nThe THIRD<\/span><\/strong> is like, “The dharmin “a rakshasa vase” is here, since an invisible rakshasa is here.”\u00a0<\/a>378<\/span><\/span><\/a>
\nIn the FOURTH<\/span><\/strong> there are non-establishment through belief\u00a0<\/a>379<\/span><\/span><\/a> in impossibility, non-entailment, and both.<\/p>\n

The FIRST<\/span><\/strong> is like “The dharmin “sound” is impermanent, because it is produced,” for a mind that thinks sound is unproduced.
\nThe SECOND<\/span><\/strong> is like, “the dharmin “words” is not self arising, because it is produced by a person,” for someone who thinks that some verbal sound is produced and some not.
\nThe THIRD<\/span><\/strong> is like, “The dharmin “Indra” is permanent, because Indra both a thing and impermanent,”\u00a0 from the viewpoint of someone who thinks that, though things for the most part do not endure, gods like Indra may really be permanent.”<\/p>\n

“Since there is virtue now, there was virtue before,” and “By a peacock’s cry in the midst of a mountain ravine, a peacock is established,” may be uncertain, even though the reason is established.”\u00a0 Gathering together here the others that are depended on in disputation and so forth, there are those like “sound is impermanent, because it arises by effort.”\u00a0 If someone thinks sound always arises from effort, this would be a true reason, and the inference would be established.\u00a0 Rally, if we think of certain naturally occurring sounds like the sound of water, it is not established for those.\u00a0 This entails that it is also not established for all sounds, and this should be explained.\u00a0 The six such kinds have twelve kinds of non-establishment.<\/p>\n

SECOND<\/span><\/strong>, Uncertain reasons.<\/p>\n

Within this there are:<\/p>\n

1. The definition
\n2. The divisions.<\/p>\n

FIRST<\/span><\/strong>, the definition of uncertain reasons is “a reason that produces doubt as to whether what is to be established has been established.”<\/p>\n

SECOND<\/span><\/strong>, the divisions of uncertain reasons<\/p>\n

Within this there are uncertain reasons with no common basis and with a common basis.<\/p>\n

Within this are two divisions:<\/p>\n

1. Uncertain reasons with no common basis where the characteristics are not different\u00a0<\/a>380<\/span><\/span><\/a>
\n2. Uncertain reasons with no common basis where a common basis exists does exist, but both the corresponding and non-corresponding classes are instantiated.\u00a0<\/a>381<\/span><\/span><\/a><\/p>\n

The two classes are the corresponding class, and the non-corresponding class,\u00a0<\/a>382<\/span><\/span><\/a>:<\/p>\n

FIRST<\/span><\/strong>, Uncertain reasons with no common basis where the characteristics are not different<\/p>\n

Within the FIRST<\/span><\/strong> there are these four sub-divisions:<\/p>\n

1. The uncertain reason where subject and reason have no common basis because they are identical.\u00a0<\/a>383<\/span><\/span><\/a>\u00a0 This is like, “the dharmin “sound” is impermanent, because it is sound.”\u00a0<\/a>384<\/span><\/span><\/a><\/p>\n

2. The uncertain reason where dharma and reason have no common basis because they are identical.\u00a0 This is like, “The dharmin “sound” is impermanent, because it is impermanent.”<\/p>\n

3. The uncertain reason where basis, reason, and dharma have no common basis because they are identical.\u00a0 This is like, “The dharmin “sound” is sound, because it is sound.”<\/p>\n

4.\u00a0 The uncertain reason with no common basis because the assembled meaning of the basis and dharma and the reason are identical.\u00a0 This is like, “The dharmin “sound” is impermanent, because it is impermanent sound.”<\/p>\n

SECOND<\/span><\/strong>, Uncertain reasons with no common basis where a common basis does exist, but both the corresponding and non-corresponding classes are instantiated.\u00a0 There are four divisions:<\/p>\n

1.\u00a0 The uncertain reason where no common basis is seen because both classes are non-existent.\u00a0 Neither the corresponding nor the non-corresponding class is seen.\u00a0 This is like, “The dharmin “sound” is impermanent, because it is unheard.”\u00a0<\/a>385<\/span><\/span><\/a>\u00a0 Since both classes are non-existent, they are not seen.<\/p>\n

2.\u00a0 The uncertain reason with no common basis where there is doubt because we cannot observe which of the two classes apply to the subject.\u00a0 This is because, although both the corresponding and non-corresponding classes exist, neither can be observed.\u00a0 This is like “The dharmin “this being” has transmigrated from the life of a god, because he has eyes.\u00a0 We are unable to observe either those with eyes who have transmigrated from the life of a god or those who have not; From not seeing either, we are in doubt.<\/p>\n

3.\u00a0 The uncertain reason with no common basis where the corresponding class exists but is not seen.\u00a0 This is like, “The dharmin “sound” is permanent, because it is produced,” for a disputant who says that vedic sound is permanent and produced from the ultimate nature but not observed. The corresponding class is permanent sound, the non-corresponding class is impermanent sound\u00a0 From that viewpoint, the corresponding class exists, but is not seen.\u00a0<\/a>386<\/span><\/span><\/a>\u00a0 However, really what is permanent cannot be produced and there is no permanent sound.<\/p>\n

4\u00a0 The uncertain reason with no common basis where the non-corresponding class exists but is not seen.\u00a0 This is like, “the dharmin “the Vedas” is impermanent, because it is produced from the vedic viewpoint which holds the opposite.\u00a0 The vedic view is that the Vedas have an unproduced eternal existence that cannot be observed by ordinary human beings.\u00a0 The corresponding class is permanent Vedas.\u00a0 The non-corresponding class is impermanent Vedas.\u00a0 From the vedic viewpoint the non-corresponding class exists, but is not observed.<\/p>\n

Within the SECOND<\/span><\/strong>, reasons where a common basis is uncertain, there are<\/p>\n

1) reasons uncertain about a common basis which is a real thing
\n2) reasons uncertain about a common basis depending on mind that has is uncertain about a remainder.\u00a0<\/a>387<\/span><\/span><\/a><\/p>\n

Within the FIRST<\/span><\/strong>, reasons uncertain about a common basis which is a real thing, there are four kinds.<\/p>\n

1.\u00a0 The FIRST<\/span><\/strong> is like “The dharmin “sound” is impermanent, because it is evaluable.\u00a0 The reason, “being evaluable” is universally true for both classes, the according class “permanent things” and the non-according class “impermanent things”.
\n2.\u00a0 The SECOND<\/span><\/strong> is like “The dharmin “sound” arises from effort, because it is impermanent.”\u00a0 The reason, “being impermanent” is universally true for the corresponding class, “things that arise from effort,” such as “a vase.”\u00a0 The reason applies to some aspects of the non-corresponding class, “things that do not arise from effort” such as “a vase” and does not apply to some aspects, such as “space.”
\n3.\u00a0 The THIRD<\/span><\/strong> is like, “the dharmin “sound” does not arise from effort, because it is impermanent.\u00a0 The corresponding class has both pervaded and non-pervaded aspects.\u00a0 The reason applies to some aspects of the corresponding class, “things that do not arise from effort” such as “a vase” and does not apply to some aspects, such as “space.\u00a0 The reason, “being impermanent” is universally true for the non-corresponding class, “things that arise from effort,” such as “a vase.”
\n4\u00a0 The FOURTH<\/span><\/strong> is like “The dharmin “the sound of a conch” is hearable, because it arises from effort.”\u00a0 The according class is hearable things.\u00a0 Some hearable things like the sound of a conch or trumpet arise from effort, but some like the sound of a waterfall do not.\u00a0 Some non hearable things like the visual appearances of a painting arise by effort, but others like the visual appearances of a waterfall do not.\u00a0 For both classes the reason applies to some aspects and does not apply to some aspects.<\/a>388<\/span><\/span><\/a>
\nAnother example is “The dharmin “sound” is permanent because it is not touchable for the bye brag pas, a school which says that the atoms of the four elements are permanent and touchable, so that there is a basis of both of these, however that there are impermanent sounds and that some untouchable things are permanent.<\/p>\n

Within the SECOND<\/span><\/strong>, reasons uncertain about a common basis depending on mind that has a remainder, there are
\n1) the true uncertain reason having a remainder
\n2) the contradictory uncertain reason having a remainder.\u00a0<\/a>389<\/span><\/span><\/a><\/p>\n

FIRST<\/span><\/strong>, the reason with uncertainty about there being a true remainder<\/p>\n

This is like, “The dharmin “this being” is an omniscient being, because of speaking.\u00a0<\/a>390<\/span><\/span><\/a>”\u00a0 The reason is seen (eg. by a non-Buddhist opponent) to apply to the non-corresponding class, ordinary people, but the corresponding class, omniscient beings or buddhas, is not seen.\u00a0 Mostly beings are not omniscient, but whether there might not be a truly existing remainder of buddhas existing as the corresponding class exists is uncertain to the opponent.<\/p>\n

SECOND<\/span><\/strong>, the uncertain reason having a contradictory remainder.<\/p>\n

This is like “The dharmin “this being” is not an omniscient being, because of speaking.”\u00a0 the corresponding class of non-omniscient beings is seen and the reason, speaking, is seen to apply to it.\u00a0 The non-corresponding class, omniscient buddhas, is not seen and (the opponent) suspects that it does not exist.\u00a0 However (the opponent) is uncertain whether there may not be a remainder of omniscient buddhas who speak that would contradict the reason, “All speakers are non-omniscient.”<\/p>\n

Third, the definition and divisions of the apparent contradictory reason.<\/p>\n

FIRST<\/span><\/strong>, the definition of the apparent contradictory reason<\/p>\n

it is certain that what is to be established by such a reason is erroneously established.<\/p>\n

SECOND<\/span><\/strong>,\u00a0 the divisions of the apparent contradictory reason<\/p>\n

Within this there are the contradictory reason of real dependence, and the contradictory reason of dependence from the viewpoint of mind.<\/p>\n

FIRST<\/span><\/strong>, the contradictory reason of real dependence<\/p>\n

Within this there are the contradictory reason of erroneous negation and the contradictory reason of erroneous assertion.<\/p>\n

The FIRST<\/span><\/strong>, the contradictory reason of erroneous negation, is like “the dharmin “a lump of clay devoid of the shape of a bulging belly” is a vase, because it does not appear.”\u00a0 The reason of non-perception eliminates everything.<\/p>\n

The SECOND<\/span><\/strong>, the contradictory reason of erroneous assertion, is like, “The dharmin sound is permanent, because it is produced.”\u00a0 The natures are contradictory.\u00a0 Or it is like, “The dharmin “sound” is permanent because it arises from effort.”\u00a0 A permanent fruition is contradictory.\u00a0 In brief, the fruition’s own reason and that which is to be proved are all wrong.
\nSECOND<\/span><\/strong>,<\/p>\n

contradiction depending on viewpoint of mind, it is like, “The dharmin the sound of a conch is impermanent, because it is sound,” for someone who says that sound is permanent.\u00a0 If that were true, what is established would be contradictory.
\nOr it is like, “The dharmin a vase is not newly arisen, because it exists,”\u00a0 for someone who says that all existence is momentary and hence newly arisen.\u00a0 The denial is contradictory.\u00a0 In accepting it we accept a contradiction.\u00a0 When a mind depends on that, it is really an apparent reason.\u00a0 It is not a true reason and will never be one.\u00a0 In reality\u00a0<\/a>391<\/span><\/span><\/a> it is not a proof.\u00a0 A reason that only seems true to the mind is not properly a true reason.\u00a0 In reality an apparent reason and a true one should be distinguished. Again it is said.<\/p>\n

As said, mere seeming appearance of a genuine reason
\nUnquestioning, if we mount it quickly as valid reason\u00a0<\/a>392<\/span><\/span><\/a>
\nThe very profound great level of conceptual understanding,
\nWill it not readily in an instant be destroyed?<\/p>\n

THIRD<\/span><\/strong> how to make inferences<\/p>\n

There are three parts.\u00a0 There are three classifications in terms of what is to be analyzed, four in terms of the manner of establishing, and two in terms of the manner of application.\u00a0<\/a>393<\/span><\/span><\/a>, classifications of how to make inferences in terms of what is to be analyzed:<\/p>\n

All that truly appears
\nIs therefore primordial equality, and<\/p>\n

By continua that are pure, since purity is seen,
\nOne abides in possession of the nature in purity.
\nIn dependence on things there is sure to be arising.
\nIn dependence on non-things there is sure to be imputation.
\nTherefore things and non-things, are by nature emptiness.
\nThe actual natural state is the basis of emptiness;
\nAnd since it is not something different from emptiness,
\nInseparable appearance\/ emptiness is inexpressible.
\nIt has to be apprehended by personal experience.\u00a0<\/a>394<\/span><\/span><\/a><\/p>\n

By the ultimate madhyamaka that examines the absolute, if we examine by the correct reasoning of speech, in the genuine reality of the natural state, all this that appears as samsara, nirvana, and so forth has always been primordial equality without distinctions of good and evil and so forth.
\nTherefore, if we analyze with the ultimate correct reasoning that examines the conventional, as taught in vajrayana, since within our own pure continuum, only the pure environment and inhabitants of the mandala are seen.\u00a0 All that exists has the pure nature of the natural state.
\nThings arise in dependence on some kind of cause and conditions.\u00a0 Non-things do not arise from cause and conditions,\u00a0\u00a0 but are imputed depending on that which is to be refuted being completely eliminated.
\nTherefore neither things like a vase and non-things like emptiness that hinders a vase are established in the natural state.\u00a0 They are empty by and of their own nature.\u00a0<\/a>395<\/span><\/span><\/a>
\nIn reality, the ultimate, natural state of suchness, neither a thing that is empty, such as a vase, nor the emptiness that eliminates it, have separate individual characteristics.\u00a0<\/a>396<\/span><\/span><\/a>\u00a0 Apparent objects such as a vase and the emptiness of their not being established are both inseparably empty from the time they appear, and apparent from the time they are empty.
\nThis is not within the sphere of words or conceptions.\u00a0 It is inexpressible by any nouns, adjectives, and so forth at all.\u00a0<\/a>397<\/span><\/span><\/a>\u00a0 Someone may think, “Well then who realizes it?\u00a0 it is realized by individual, personal wisdom.<\/p>\n

SECOND<\/span><\/strong>, how to make inferences in terms of the manner of establishing:<\/p>\n

As many aspects of assertion as there may be
\nMay all be summarized under “has” and “is.”
\nAs many aspects of negation as there may be
\nMay all be summarized under “has not” and “is not.”<\/p>\n

FIRST<\/span><\/strong> establishment<\/p>\n

As many aspects as there may be that are included and established in the world are summed up under establishment as existing, and establishment as having such and such characteristics.<\/p>\n

SECOND<\/span><\/strong> negation<\/p>\n

As many aspects as there may be that are excluded and denied can be summarized under the two kinds of negation.\u00a0 These are the following:<\/p>\n

1.\u00a0 Non-affirming negation is complete absence that does not bring in any other dharma.
\n2.\u00a0 Affirming negation that is not complete absence and does bring in other dharmas.<\/p>\n

If so, the characteristic of establishment should be realized by the mind with complete definiteness and certainty,\u00a0<\/a>398<\/span><\/span><\/a><\/p>\n

The divisions of establishment<\/p>\n

in the divisions of establishment there are the establishment of appearance and the establishment of elimination.<\/p>\n

FIRST<\/span><\/strong> establishment of appearance<\/p>\n

The definition of establishment of appearance is that it “is realized with complete definiteness by non-conceptual knowledge.”
\nThe basis of characterization of establishment of objects of appearance\u00a0<\/a>399<\/span><\/span><\/a> is individual characteristics of objects of appearance.\u00a0<\/a>400<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, the establishment of elimination<\/p>\n

The definition of the establishment of elimination is “conceptual mind realizes exaggeration with complete definiteness and certainty.”\u00a0 Other existences that are so characterized are eliminated.<\/p>\n

SECOND<\/span><\/strong>, negation\/ refutation\u00a0<\/a>401<\/span><\/span><\/a><\/p>\n

the definition of negation\/ refutation is that what is refuted is “understood by the mind to be completely cut off.”
\nThe divisions of negation\/ refutation are:<\/p>\n

1.\u00a0 affirming negation
\n2.\u00a0 non-affirming negation.<\/p>\n

FIRST<\/span><\/strong>, affirming negation<\/p>\n

The definition of affirming negation.\u00a0 “What is to be negated or refuted by conceptual mind, after its negation or refutation has become completely certain, should be realized as completely cut off.”\u00a0 This and eliminative assertion or establishment have the same meaning.<\/p>\n

SECOND<\/span><\/strong>, non-affirming negation<\/p>\n

The definition of non-affirming negation, “when existence or establishment has been completely cut off for that which is to be negated by conceptual mind, it should be realized as exclusively cut off without remainder.”\u00a0 This has the same meaning as absolute negation.\u00a0<\/a>402<\/span><\/span><\/a><\/p>\n

Third, how to make inferences in terms of the manner of engagement:<\/p>\n

Depending on pramana, after classification
\nOf assertions and denials has been properly ascertained,
\nThen moreover, in accord with correct reasoning,
\nEstablishments and refutations are expounded.
\nAs for refutation, there are three classifications,
\nThese are reasons established by asserting one’s own thesis,<\/a>403<\/span><\/span><\/a>
\nThose depending on proclamations of another,
\nAnd refutation that states the consequence of a position.<\/p>\n

In general, first the object to be evaluated by oneself is made unobscured.\u00a0 The object to be established is established using valid pramana of undeceived perception and inference.\u00a0 One produces certainty for oneself by refuting what is wrong and establishing what is right.
\nInference for others depends on such a previous presentation of valid inference for one’s own benefit.\u00a0 For other disputants,\u00a0<\/a>404<\/span><\/span><\/a> since what the topic to be evaluated is like<\/a>405<\/span><\/span><\/a> is not realized and wrongly conceived by them, the same sense formerly seen by oneself is shown to accord with correct reasoning. It is made very clear.\u00a0 We establish our own tradition as suitable and present refutations of the unsuitable positions of others.\u00a0 The tshad ma mdo says:<\/p>\n

As for inference for the benefit of others,
\nThe meaning seen by oneself is completely clarified.<\/p>\n

The rigs pa’i thigs pa says:<\/p>\n

Inference for the benefit of others is said to be a reason with the three modes, because the cause is imputed as the fruition.\u00a0 There are two divisions,\u00a0<\/a>406<\/span><\/span><\/a> proper and improper.<\/a>407<\/span><\/span><\/a><\/p>\n

According to what is said there, establishment and refutation are divided into four kinds:<\/p>\n

1\u00a0 genuine establishment
\n2. merely apparent establishment
\n3. genuine refutation
\n4. merely apparent refutation.<\/p>\n

FIRST<\/span><\/strong>, genuine establishment<\/p>\n

Truly establishing speech and valid inference for the benefit of others have the same meaning.<\/p>\n

The definition of truly establishing speech is<\/p>\n

“speech possessing the two limbs of teaching, which show the three modes of syllogism to the opponent.”\u00a0 This is done:<\/p>\n

1.\u00a0 without anything omitted or spurious
\n2.\u00a0 by the reasoning established by a disputant’s own pramana.<\/p>\n

The divisions of truly establishing speech are:<\/p>\n

1) truly establishing speech in which the forward entailment and the presence of the dharma in the subject accord\u00a0<\/a>408<\/span><\/span><\/a><\/p>\n

2) proper non-connection establishing speech.<\/p>\n

This is truly establishing speech in which the reversed entailment and presence of the dharma in the subject do not accord<\/p>\n

FIRST<\/span><\/strong>, truly establishing speech in which the forward entailment and the presence of the dharma in the subject accord<\/p>\n

This is like, “whatever is produced is impermanent, for example a vase, and sound too is produced, isn’t it?\u00a0 Then it must also be permanent.<\/p>\n

The presence of the dharma in the subject and forward entailment are shown to an opposing disputant.<\/p>\n

SECOND<\/span><\/strong> properly-disconnected establishing speech<\/p>\n

This is like, “What is permanent is not produced, for example, like space.\u00a0 But sound is produced, isn’t it?\u00a0 So how can it be permanent?”<\/p>\n

The presence of the dharma in the subject and the reversed entailment, are shown to the opposing disputant.<\/p>\n

SECOND<\/span><\/strong>, apparently establishing speech<\/p>\n

the definition of apparently establishing speech is what is presented as establishing speech, but has some sort of fault.
\nThe divisions of apparently establishing speech are:<\/p>\n

(1 faults of mind\u00a0<\/a>409<\/span><\/span><\/a>
\n(2 faults of meaning\u00a0<\/a>410<\/span><\/span><\/a>
\n(3 faults of words.\u00a0<\/a>411<\/span><\/span><\/a><\/p>\n

The FIRST<\/span><\/strong>, faults of mind, is like, “The dharmin “mental ease”\u00a0<\/a>412<\/span><\/span><\/a> is without mind\u00a0<\/a>413<\/span><\/span><\/a>, since it is has birth and destruction.<\/p>\n

The SECOND<\/span><\/strong>, faults of meaning, is like, “The dharmin “sound” is permanent, since it is any thesis and corresponding class at all.\u00a0<\/a>414<\/span><\/span><\/a>
\nThe third, faults of words, is like “The dharmin “sound” is impermanent, since it is produced.\u00a0 For example like a vase.\u00a0 Sound too is produced.\u00a0 Therefore, it too is impermanent.”
\nHere there is the fault that the thesis\u00a0<\/a>415<\/span><\/span><\/a>, the reason, the example, and the conclusion entailed are run together.<\/p>\n

The definition of true refutation is “speech that tells why a fault is a fault, so that we can understand it.”<\/p>\n

The divisions of true refutation are:<\/p>\n

1) refutation of a reason for one’s own benefit, having the three modes according to inference, after the reasons have been established within one’s own continuum.<\/p>\n

2) refutations depending on the assertions of another, if the three modes of those assertions are not complete, by telling the consequences.
\nAs for the respective objects characterized, here is what is said in order to refute an opposing disputant who says that sound is permanent, but produced.
\nFor ourselves we establish, “The dharmin “sound” is impermanent, because it is produced.”\u00a0 Then for the opponent we say:\u00a0 “From what you say it follows that the dharmin “sound” is unproduced, because it is permanent.”
\nSetting out a proof using that reason, we draw the undesired consequence.\u00a0 If that is properly done, we reveal and bring out various necessary consequences of the reason established by pramana\u00a0<\/a>416<\/span><\/span><\/a> or asserted by the opponent.<\/p>\n

SECOND<\/span><\/strong>, apparent refutation.<\/p>\n

The definition of apparent refutation\u00a0<\/a>417<\/span><\/span><\/a> is “a refutation presented in speech that has a fault,\u00a0<\/a>418<\/span><\/span><\/a> but where the one who presents it does not understand that it is faulty.”<\/p>\n

Truly drawing out the consequences of what has been said<\/p>\n

The definition of truly drawing out the consequences of what has been said, is “speech drawing consequences that are irrefutable\u00a0<\/a>419<\/span><\/span><\/a> by one who receives them.”<\/p>\n

Apparent drawing of consequences of what has been said<\/p>\n

The definition of merely apparent drawing of consequences is that it is “speech such that the one who receives it can refute these consequences.”<\/a>420<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, within the divisions of apparent refutation,<\/p>\n

there are the actual presentation and the summary of the meaning.<\/p>\n

FIRST<\/span><\/strong>, The actual presentation of apparent refutation<\/p>\n

Within that there are conventional pramana and the pramana that examines the absolute.<\/p>\n

FIRST<\/span><\/strong>, Conventional pramana:<\/p>\n

The way that things appear within the conventional
\nDoes not coincide, with the way things really are.
\nThere are two pramanas of all the conventional.
\nThese depend on the impure seeing of this side
\nAnd pure vision, as with the human and deva eye.
\nThese two are distinguished in essence, cause, fruition, and action.
\nThe mind that is not deceived about temporary objects
\nArises from having properly grasped its appropriate object.
\nClearing exaggeration from objects perceived on this side,
\nIt will completely grasp the meaning of situations.
\nVast wisdom arises from having perception of the nature.
\nClearing exaggeration from inconceivable objects,
\nIt has as its fruition the knowledge of extent.<\/p>\n

Within the conventional, relative truth, individual appearances which accord and do not are distinguished.\u00a0 These are appearances in which the way things appear coincide with the way things are, and those in which they do not.\u00a0 As either according with the way things are or the lack of it applies truly and universally without qualification,<\/a>421<\/span><\/span><\/a>\u00a0 There are two pramanas that evaluate these two situations.\u00a0 These are:<\/p>\n

1.\u00a0 The impure, worldly pramana of all the conventional which sees from this side.
\n2.\u00a0 The pramana of all the conventional depending on the pure seeing of the noble ones.<\/p>\n

An example of the first is the human eye, which sees only its own object.\u00a0 An example of the second is the divine eye, which sees former situations as well as its own object.<\/p>\n

Distinction of impure and pure pramana<\/p>\n

These two pramanas are distinguished in four ways in terms of essence, cause, fruition, and action.<\/p>\n

FIRST<\/span><\/strong>, for the impure, worldly pramana of all the conventional which sees from this side<\/p>\n

Its essence is mind that is not deceived about the situation of its appropriate object, a temporary knowable.<\/p>\n

Its cause arises from having truly and properly grasped things as they are in terms of the appropriate objects of situational pramana.<\/p>\n

Its action is clearing away the exaggerated errors of the seeing of this side.<\/p>\n

Its fruition is completely grasping situations that occur without error<\/a>422<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, the pramana of all the conventional depending on the pure seeing of the noble ones<\/p>\n

Its essence is wisdom that is not deceived about the vast sphere of the extent of knowables.<\/p>\n

its cause is having truly perceived the nature, the simplicity of how things are, in meditation.<\/p>\n

its action clears away exaggerated conceptions about objects that are inconceivable to the mind that sees from this side.<\/p>\n

its fruition is the wisdom that knows the extent of knowables.<\/p>\n

With that we reach the buddhas’ vision of trikaya.\u00a0 This is the profound instruction of the vidyadhara gurus of the three lineages, the instructions of the three dharmas by the learned and accomplished lords of the three families.\u00a0 These depths of mind-samaya revealed by former learned and accomplished vidyadharas was again revealed in the valleys of the Land of Snow by the jamyang guru Mipham Rinpoche.\u00a0 He had the three-fold eye that sees the three realms of things to be evaluated in the sutras, tantras, and treatises.<\/p>\n

Now this is said:<\/p>\n

In the pramana that analyzes conventional truth
\nAre conventional pramana of impure seeing of this side
\nAnd conventional pramana of the pure seeing of the aryas.
\nThe only proper thing is to make this distinction early.<\/p>\n

SECOND<\/span><\/strong>:<\/p>\n

Within the absolute there are also two divisions,
\nThe accountable and the unaccountable absolute.
\nThe pramana that analyzes for absolute truth
\nThat evaluates these two is also of two kinds.<\/p>\n

Within absolute truth,<\/p>\n

FIRST<\/span><\/strong> there is the accountable absolute, emptiness as a mere non-affirming negation.\u00a0 It refutes the arising, enduring, and so forth of the objects of consciousness of the situations of post meditation. They are shown to be non-arising, non-enduring and so forth.<\/p>\n

SECOND<\/span><\/strong> there is the unaccountable absolute.\u00a0 Here the objects of the ultimate wisdom of meditation are free from all complexities of the extremes of arising or not arising, existing or not existing and so forth.<\/p>\n

There are also two kinds of pramana that evaluate these two kinds of absolute truth:<\/p>\n

1) The pramana that examines the accountable absolute.
\n2) The pramana that examines the unaccountable absolute.<\/p>\n

As ways to resolve absolute truth both in stages and as a unity, according to the essences of post-meditation and meditation, and in terms of the accountable and unaccountable absolute two schools called svatantrika and prasangika madhyamaka arose.\u00a0 These schools are defined by respectively<\/p>\n

1\u00a0 accepting and not accepting individual characteristics conventionally<\/p>\n

2\u00a0 establishing reasons as their own theses, or merely as consequences of the views of others;<\/p>\n

3\u00a0 joining or not joining what is to be refuted to the absolute;<\/p>\n

3\u00a0 proclaiming or not proclaiming that the dharmin has a common appearance with the absolute.<\/p>\n

However, presenting such distinctions as these is merely making distinctions about their limbs.\u00a0 Here is the real distinction between the two:
\nSvatantrika first brings out the two truths of post-meditation by the power of distinguishing prajna, and then resolves it with the proclamation of the situational accountable absolute.\u00a0 Having done so, it then enters the stage of the ultimate, unaccountable absolute that is free from all proclamations.
\nPrasangika from the first having taught meditation as the inseparability of the two truths, the unity of appearance and emptiness, the unaccountable absolute truth, as thought-transcending ineffable sudden wisdom.
\nHere are the bases of distinguishing svatantrika madhyamaka and prasangika:\u00a0 For Svatantrika, in accord with evaluating the two truths by individual pramanas, one’s own assertions of them as separate exist, and from that for others, reasons established by pramana as their own theses, are presented chiefly as syllogisms to overcome the confidence of opponents.\u00a0 For that reason they are called svatantrikas = those who present their own theses.
\nThe prasangikas remain free from all assertions about the complexities of the four extremes, but in disputing the assertions of others by presenting the consequences of the reasons presented by their opponents, they eliminate wrong conceptions.\u00a0 For that reason they are called prasangikas.
\nRespectively, as for the characteristics of the svatantrika and prasangika madhyamaka, the definition of svatantrika is “madhyamaka exponents who explain emphasizing assertions and teaching of the accountable absolute.”\u00a0 Those who teach with explanations emphasizing the unaccountable absolute free from all assertions are the prasangikas = those who draw out consequences.
\nIn brief, from the teaching of the masters of svatantrika and prasangika having styles of explanation emphasizing the accountable and unaccountable absolute there arise the two streams of doctrine of svatantrika and prasangika.\u00a0 However, as for the ultimate great ocean of realization, without divisions or mixing up of higher or lower views they should be known to be of one taste.\u00a0 That is very important.
\nThe way things are conventionally is the ultimate great purity and the way things are is the absolute great equality.
\nThose who teach that view of the inseparable truth of purity and equality as liberation use whatever means they have of trying to see it that way.\u00a0 So the kind ones teach.<\/p>\n

THIRD, as for abandoning contention<\/p>\n

Within this are the general teaching and the particulars.<\/p>\n

FIRST, the general teaching of abandoning contention<\/p>\n

Within this are abandoning contention about what is:<\/p>\n

impossible,\u00a0<\/a>423<\/span><\/span><\/a>
\nunestablished, and
\nunnecessary.<\/p>\n

As for the FIRST<\/span><\/strong>, abandoning contention about what is impossible:<\/p>\n

Mind with thoughts or mind that is without any thoughts,
\nAs with two moons,\u00a0<\/a>424<\/span><\/span><\/a> or dreaming, or taking a rope for a snake,
\nHas confused aspects and aspects that are unconfused.
\nThere is the classification of pramana and non-pramana.
\nIf there is no pramana and no non-pramana,
\nSince it will never be possible to make the valid distinction
\nThat the confused is false and the non-confused is true,
\nEstablished doctrine will not be able to exist.<\/p>\n

Some may think that even if there is pramana it cannot possibly be unconfused;\u00a0<\/a>425<\/span><\/span><\/a> but there is unconfused sense and mental consciousness, with no conceptualizations grasped in a way that mixes word and meaning.\u00a0 There is also mind consciousness with conceptual thought that has an unconfused grasp of mixing of word and meaning.
\nAlso there is confused non-conceptual sense consciousness, such as one moon appearing to be two.\u00a0 There is confused non-conceptual mind consciousness, such as in a dream.\u00a0 there is confused conceptual mind consciousness, such as in a mind that grasps a multi-colored rope as a snake.
\nWithin both conceptual and non-conceptual consciousnesses these confused and unconfused aspects are distinguished.\u00a0 Because unconfused awareness is not deceived, it is pramana; and because confused awareness is deceived, it is not pramana.\u00a0 These individual classifications are established by correct reasoning from the power of the thing itself.
\nIf we could not distinguish pramana and non-pramana, we would not be able to distinguish what is false because it is confused, and what is true because it is unconfused.\u00a0 It would follow that we could not establish that the heretical doctrines of outsiders are false, and that Buddhist doctrine is true.<\/p>\n

SECOND<\/span><\/strong>, abandoning contention about what is unestablished:<\/p>\n

If we have genuinely examined and analyzed
\nPramana and non-pramana of perception and inference,
\nWhatever sorts of classifications there may be,
\nAnd whatever sorts of complexities may occur in those,
\nThese are all established as emptiness of essence.\u00a0<\/a>426<\/span><\/span><\/a><\/p>\n

There is freedom from all complexities like the heat of fire,
\nYet all that exists as conventional complexity,<\/p>\n

is inseparable with this as appearance\/ emptiness.
\nWithin all dharmas, upaya is found mixed with its source.
\nWe cannot refute the one and still establish the other.<\/p>\n

If someone thinks, “such emptiness therefore cannot established as absolute,”\u00a0<\/a>427<\/span><\/span><\/a> if true reality, or the natural state of suchness, is examined and analyzed by the correct reasoning that examines for the absolute, the pramanas of sense and inference, as well as that which is non-pramana of sense and inference, objects and perceivers that are verbally established as well as those that are refuted, each and every one of these classifications of complexities is established as emptiness, free from all the extremes of complexity.
\nTherefore the nature free from all the complexities of existence, non-existence, both, and neither, exists universally within all conventional complexities, as heat does in fire.\u00a0 For that reason, appearances like a vase and the emptiness of their not truly existing are never separate.
\nSince this exists within all conventionalities, appearance, which is upaya, and emptiness, which is the source of upaya, are mixed.\u00a0 That after refuting one, such as the conventional, the other, such as the absolute, is established, or that after refuting the absolute, the relative is established, is impossible.\u00a0 This is because the natural state of things is the inseparable truth of appearance\/ emptiness.\u00a0 Therefore, the Heart Sutra says:<\/p>\n

Form is emptiness.\u00a0 Emptiness itself is form.\u00a0 Form is no other than emptiness.\u00a0 Emptiness is no other than form.<\/p>\n

So the teachings were bestowed, after the arisen complexities of the four extremes of existence, non-existence, both, and neither had been refuted.<\/p>\n

THIRD<\/span><\/strong>, abandoning contention about what is unnecessary:<\/p>\n

Not examining pramana and non-pramana,
\nOnly by worldly seeing, might we enter the absolute?
\nIndeed, the possibility cannot be refuted.
\nBut as for those who see that “This arises from that,”
\nBy this very dependence on the world’s perception
\nThere is inference that penetrates to the truth,
\nThey do not use its name, but have not abandoned truth.<\/p>\n

As it says here, pramana and non-pramana are not individually examined, according to prasangika tradition.\u00a0 Someone may ask whether having proclaimed relatively merely whatever conventionalities are seen within the world, since we are able to enter directly into the absolute, it might not be unnecessary to classify things in terms of pramana and non-pramana.
\nIt is indeed true that we can never refute that someone without the classifications of pramana and non-pramana might still enter into the absolute.
\nNevertheless the worldly perception that sees that from this cause, the seed, this fruition, the sprout, arises, and sees that this fruition, the sprout, arises from its cause, the seed, and so forth, is also pramana.\u00a0 Depending on these perceptual reasons, there is penetration to whether hidden objects exist or not.\u00a0 This is inference, as well as the reasoning that establishes the absolute.
\nTherefore worldly people too, though they do not clearly distinguish the names of pramana and non-pramana and designate things by them, do not really abandon the classifications of pramana and non-pramana.\u00a0 Since worldly people produce negation and assertion, acceptance and rejection, entering and relinquishing, they very much need the classification of pramana.<\/p>\n

Within the SECOND<\/span><\/strong> there are abandoning contention in conventional analysis, abandoning contention in absolute analysis, and a common summary.<\/p>\n

FIRST<\/span><\/strong>, abandoning contention in conventional analysis:<\/p>\n

If there were not the two conventional pramanas,
\nThe noble ones’ pure seeing would have to be called false.
\nImpure seeing of a white conch as yellow
\nWould then not properly be either true or false.<\/p>\n

Someone may think that conventional is single, and that one pramana analyzing it is enough and two unsuitable.
\nWell what if, within the pramana that analyzes the conventional, no distinction were made between the pramana of all the conventional depending on pure vision and the pramana of all the conventional of the impure seeing of this side.\u00a0 Then there would be only the pramana of the seeing of this side.\u00a0 No pure pramana other than this would exist.\u00a0 That within a single atom there are as many buddha fields as there are atoms, that there is sugatagarbha, that the pure phenomenal world is a universal, divine mandala–such pure visions would be false.
\nMoreover,\u00a0<\/a>428<\/span><\/span><\/a> it would never be acceptable to say that a conch shell is truly classified as white and falsely as yellow.\u00a0 This is because there would be nothing else but a single pramana of whatever is seen on this side.<\/p>\n

SECOND<\/span><\/strong>, abandoning contention in absolute analysis:<\/p>\n

If absolute analysis were not two-fold in nature,
\nThe union of the two truths could never come about.
\nThe absolute would fall into extremes of concepts,
\nAnd it would destroy itself by doing so.<\/p>\n

Someone may ask, “Well isn’t there just a single absolute truth?\u00a0 So why isn’t one pramana enough to analyze for it?\u00a0 What need is there for two?”
\nWhat if no distinction were made between the pramana that examines for the accountable absolute and the pramana that examines for the unaccountable absolute?\u00a0 Then we would be saying that the accountable absolute alone, the conceptually realized path of emptiness as non-affirming negation is the ultimate.\u00a0 This path has neither an ultimate natural state or exaggerations of it.\u00a0 Within it inseparable appearance emptiness, the meaning of the unity of the two truths, can never be realized, and is, in fact, impossible.
\nSince there would be only the complexities of non-affirming negation and so forth, even the absolute would fall into the extremes of complexity.\u00a0 In that case the absolute too would be a complexity.\u00a0 The absolute truth, the way things are, as well as the correct reasoning that examines the absolute and the pramana that examines the absolute, could not be innately or autonomously established\u00a0<\/a>429<\/span><\/span><\/a> and so would be destroyed.<\/p>\n

THIRD<\/span><\/strong>, the common summary:<\/p>\n

If the relative, what is analyzed, is unestablished,
\nThe analyzing mind, and self awareness too,
\nWhen analyzed, are not established, like the moon in water.
\nThe ultimate truth, which is inseparable, single truth
\nExists as nirvana, unqualified reality.\u00a0<\/a>430<\/span><\/span><\/a><\/p>\n

Since all dharmas whatever are that ultimate,
\nIt is the inseparable kaya of knowledge and knowables,
\nAppearance for wisdom free from any center or limit.<\/p>\n

In terms of the way things are, ultimate suchness, the object to be analyzed, the relative, is not established as real.\u00a0 The natures of the mind that analyzes are its seven collections of consciousness and self-awareness.\u00a0 If these too are examined and analyzed with the correct reasoning that examines for the absolute, they are not established either. They are no more established than, for example, the moon in water.
\nIf such a natural state is the ultimate, these conventional appearances primordially appearing as empty are the single, unified truth of nature in which the two truths are not individually distinguished, is the primordial field of nirvana.\u00a0 This naturally established nirvana is unreservedly true.\u00a0 Within it, all dharmas are equal to that, and so there are no dharmas except for dharmadhatu.\u00a0\u00a0 Within this supreme emptiness possessing all the supreme aspects, knowable dharmas never fall away from that.\u00a0 They too are the ultimate.\u00a0 This is the appearance of the kayas and wisdoms, in which knower and known are inseparable, naturally without center and limit.\u00a0<\/a>431<\/span><\/span><\/a><\/p>\n

SECOND<\/span><\/strong>, the action of the kayas and wisdoms, the four reliances<\/p>\n

Within this there are the general teaching, and the explanation of the particulars.\u00a0 As for the FIRST, the general teaching:<\/p>\n

Those in whom this vast profound good eye of prajna
\nHas opened are the children of the Sugata.
\nFrom these beings who are of great intelligence\u00a0<\/a>432<\/span><\/span><\/a>
\nThe path on which they go ought to be well discerned.
\nThis is the way of the sutra and the mantra vehicles,
\nWhich is so hard to attain within the diversions of time,<\/p>\n

Therefore let us not make it into something fruitless.
\nThose of brilliant intelligence who have the four reasonings,
\nNever abandon\u00a0<\/a>433<\/span><\/span><\/a> others.\u00a0 By this discrimination,
\nThe four reliances will certainly be produced.<\/p>\n

If we do not have an attitude like this,
\nIt is like a blind man leaning on his staff.
\nDue to opinion and words, and easy understanding,
\nWe will misunderstand the four reliances.<\/p>\n

As explained above, after the good eye of spotless prajna has opened, with the correct reasoning of the profound absolute and vast relative, we are sugatas, buddha bhagavats.\u00a0 The path of a sugata’s heart sons of supremely great intelligence, the bodhisattvas, is the good path that dwells neither in samsara or peace, but has gone into nirvana.\u00a0 Let us work hard with the means of seeing this.
\nNow within this world realm of forbearance, among the thousand and two guides of the good kalpa, like a mind-produced white lotus, the praiseworthy supreme leader, the son of king Zetsang, the Buddha, has taught in the extensive style the precious vehicles of the teachings of the sutras and tantras.\u00a0 this is very hard to obtain.\u00a0 However, from the power of collecting hundreds of our former merits, when the time for the auspicious connection of aspiration and karma has come, it is obtained.\u00a0 The taste of this is not now experienced within our continuum.\u00a0 Do not enter into the free and well favored situation without the fruition of listening.\u00a0 So those who wish for liberation are instructed by the kindly ones.
\nIt may be asked, “Is such a good path to be seen?”\u00a0 The four correct reasonings are the correct reasoning of productive action, the correct reasoning of dependency, the correct reasoning of nature, and the correct reasoning of suitable establishing.\u00a0 The intellect having the spotless appearance of the four correct reasonings not following the speech of others, not making itself dependent on others, having the power of undefiled examination of its own correct reasoning from the power of things themselves, depends on these four correct reasonings.\u00a0 By so doing, the four reliances that are being explained, must certainly be produced within our continuum.
\nBy our own power, as explained above, if we do not also have analyzing intellect, it is like being without eyes and having to rely on a staff.\u00a0 If we do not examine the world, we will therefore only follow opinion, and grasp things only verbally.\u00a0 If we produce only the easy reasons of the external provisional meaning and the sphere of consciousness, the four reliances will gradually be abandoned.<\/p>\n

The four reliances are as follows:<\/p>\n

1.\u00a0 Not relying on the individual, but relying on the dharma;
\n2.\u00a0 Not relying on the words of the dharma, but on their meaning;
\n3.\u00a0 Not relying on the provisional meaning, but the true meaning;
\n4.\u00a0 Not relying on the true meaning within consciousness, but within wisdom.<\/p>\n

The great commentary on Kalachakra dri med ‘od says:<\/p>\n

The four reliances are like this:<\/p>\n

1) Rely on the Dharma, not on the individual
\n2) Rely on the meaning, not on the words
\n3) Rely on the true meaning, not the provisional meaning
\n4) Rely on wisdom, not on consciousness.<\/p>\n

SECOND<\/span><\/strong>, the four reliances,<\/p>\n

The FIRST<\/span><\/strong> is RELYING ON THE DHARMA, NOT THE INDIVIDUAL:<\/p>\n

Therefore, do not rely on individuals.
\nIt is the holy Dharma that we should rely upon.
\nOne is liberated by the speaking, not the speaker,
\nOf the true path established by proper reasoning.<\/p>\n

If it has been properly taught by anyone,
\nIt will do its job whoever the speaker may be.
\nThe Sugata himself by his power of taming
\nEmanated as butchers and similar kinds of people.<\/p>\n

If the teachings contradict the meaning of mahayana,
\nThe seeming teacher, however good, will not succeed.<\/p>\n

If we do not have the kind of intellect described above that examines by its own power, it is taught that the four reliances will be reversed.<\/a>434<\/span><\/span><\/a>\u00a0 For this reason, not relying on individuals as individuals, the mind should rely on the dharma they teach.\u00a0 The true means of liberation is the path established by the power of correct reasoning from the things themselves.\u00a0 We are liberated by this being spoken without confusion, but not by the speaker alone.\u00a0 Therefore do not rely on the individual but on the Dharma.
\nFor this reason, when any being speaks about the true path established by correct reasoning, it is appropriate; this is so whether that particular speaker is good, bad, or whatever.\u00a0 Even the Sugata, the Buddha himself, by his power that necessarily tames beings, emanated as explained above and in other ways.
\nIf the expressible essential meaning of the mahayana is just emptiness free from the complexities of the four extremes, which is what is known as the view of the Chinese Hwa Shang; and if it accords just with the absolute as examined by correct reasoning; and if this is said to be the ultimate, absolute truth and so forth; and if this is what is taught, That contradicts the tradition of mahayana.\u00a0 the teacher is behaving in a style of mere imitation and so forth.\u00a0 However “good” such person may be, it will be of no help.\u00a0 Even evil-doer maras may emanate as seeming to be buddhas with the major and minor marks, perfect in action, but teaching a dharma that reverses the mahayana and so forth.<\/p>\n

SECOND<\/span><\/strong>:<\/p>\n

Even when we have heard and contemplated the Dharma,
\nDo not rely on the words, rely instead on the meaning.
\nIf we realize the meaning, whatever words we say,
\nThere will be no contradiction in what is said.<\/p>\n

Desiring verbal expressions to realize their meaning.
\nUnderstand them in terms of the meaning of their message.
\nBusying oneself with verbal complexities
\nIs like searching for an elephant we have already found.<\/p>\n

If wanting words, we go our way with merely words,
\nDiscursive thoughts are not exhausted, but increase.
\nBecoming farther and farther removed from the actual meaning,
\nIs the cause of silly fools’ completely exhausting themselves.<\/p>\n

Yet even a single word, a little “and” or “but,”
\nIf it reveals that the object, is inexhaustible,
\nBy this alone and nothing more there will be suchness.<\/p>\n

This is the exhaustion of any need for words.
\nIf a finger points to the moon, a fool looks at the finger.<\/p>\n

If fools depend on words alone and think they know,
\nThe time of really knowing is difficult to find.<\/p>\n

Even when we cut through the exaggerations of hearing and contemplating the Dharma, the mind should not rely on the expressing words, but on the expressed meaning.\u00a0 If the expressed meaning is realized as it is, the expressing words, whether expressed in good verses or bad and so on, will be suitable and without contradiction.\u00a0 As for the need of words, for the sake of realizing the meaning, the expression of human beings is wished for, and therefore symbols are joined together as a message.<\/a>436<\/span><\/span><\/a>
\nThese should be understood to be words spoken for the purposes of a particular situation.\u00a0<\/a>437<\/span><\/span><\/a> If that is understood, and later we devote ourselves to\u00a0<\/a>438<\/span><\/span><\/a> complexities of words, it is like, for example, someone who has lost\u00a0<\/a>439<\/span><\/span><\/a> an elephant and, even when it is found, still keeps on looking for it.\u00a0 This is like that.\u00a0<\/a>440<\/span><\/span><\/a>
\nHaving given credence\u00a0<\/a>441<\/span><\/span><\/a> and been attached only to words, if only words are extensively and genuinely being dealt with,\u00a0<\/a>442<\/span><\/span><\/a> not only discursive thoughts, but verbal complexities as well, increase inexhaustibly.\u00a0 We wander farther and farther from the meaning to be understood.\u00a0 Since the meaning is not realized, we are childish fools.\u00a0 Such mere words are only a cause of exhaustion.
\nTake, for example the utterance, “Bring wood!”\u00a0<\/a>443<\/span><\/span><\/a>\u00a0 If the places, times, and details and so forth are fully revealed, that may indeed yield inexhaustible extremes of the meaning, but even so, one will not necessarily understand what was really meant.
\nIf the meaning on that occasion of use, “You Bring that wood over here” is understood, the intention of the expressing words is that alone.
\nIf a person points his finger to show the moon to fools, the fools do not know they are supposed to look at the moon, but look at the finger instead.\u00a0 Just so, fools are attached only to the expressing words, and if they do not discriminate the expressed meaning, but only the expressing words, and think they understand the expressed meaning, it will be very hard for them to reach a time when they really do understand.\u00a0 The Great Commentary on Kalachakra says:<\/p>\n

Even in barbarous dialects and in broken words,
\nThose in yogic union convey a grasp of the meaning
\nAs there is truly milk mixed into the water,
\nWhen it naturally comes to the top,\u00a0<\/a>444<\/span><\/span><\/a> then they will drink it down.<\/p>\n

The absolute itself is the sort of object
\nWhere the great ones never will rely on words.
\nThose who know what is actually meant by the names of objects,
\nWhat use will they have then for wordy of treatises?<\/p>\n

Also the great gnubs sangs rgyas ye shes\u00a0<\/a>445<\/span><\/span><\/a> said in his Lamp of the Eye of Meditation:<\/p>\n

And so, in brief, knowing the meaning is much better than learning.<\/p>\n

The Mirror of Dharma says:<\/p>\n

An ocean of collected verbiage is not learning.
\nBut understanding a single word is the very best kind.<\/p>\n

The Lankavatara Sutra says:<\/p>\n

What is called “having heard much,” is being competent with the meaning, rather than just the words.<\/p>\n

It should be understood by what is taught there.<\/p>\n

THIRD<\/span><\/strong>:<\/p>\n

If we enter fully into the meaning of this,<\/p>\n

Having come to know the true and provisional meanings,
\nNot putting our reliance on the provisional meaning,
\nInstead we should rely on the meaning that is true.<\/p>\n

The omniscient one himself by using his omniscience,
\nConsiders the powers and abilities of those to be tamed.
\nAs for the stages and vehicles being in accord with those,
\nThey are taught to be like the rungs of a ladder.<\/p>\n

Whoever has realized what is their basic intention\u00a0<\/a>446<\/span><\/span><\/a>
\nThen goes by the eight concealed intentions and intentions.
\nGoing literally by pramana Is something to be destroyed.
\nThe teachings exist for that reason. In the four schools of doctrine<\/p>\n

And in the vehicles up to the ultimate vajra vehicle,
\nParts that are not understood by the lower ones
\nHave been explained by the higher ones.
\nThen what accords with scripture is made even greater by reason.
\nWhen it has been seen, the true meaning will be grasped.
\nLike milk rising out of water, is the play of supreme intelligence
\nWithin the ocean of speech of all the victorious ones.<\/p>\n

The profundity of vajrayana is also sealed
\nWith six extremes and four ways of interpreting,\u00a0<\/a>447<\/span><\/span><\/a>
\nWith the accompaniment the lineage instructions,
\nBy undefiled correct reasoning they must be resolved.
\nAll dharmas, eternally pure, are one in the great equality.
\nThat is the meaning resolved by the two authentic pramanas
\nIn the style of the paramitas, and of the developing stage,
\nThe perfecting stage and also that of the great perfection;<\/p>\n

In these manners the general designation of words
\nEnters into the ultimate pith without contradiction.
\nWe gain the deepest certainty about their meaning.
\nThat limitless Dharma treasure of supreme intelligence,
\nIs the victory banner of teachings of scripture and realization
\nThat waves in the hands of the children of the Victorious One.<\/p>\n

If we enter completely into the expressed meaning of the excellent speech of the teachings by hearing and contemplating, we will have come to know how to distinguish the provisional meaning and true meaning taught by the Victorious One.\u00a0 Our mind will not rely on the provisional meaning; but on the true meaning.\u00a0 The knowledge that perceives the nature and extent of knowables, and all dharmas without obscuration, is buddhahood.
\nBy that, through omniscience about the place where there are those to be tamed, the means of taming them, and so forth,in accord with the perceptual constituents, powers of mind, and thoughts of those to be tamed, for the sake of leading them gradually to the level of omniscience, there are the stages of vehicles for entering the gate.\u00a0 These go from that of the shravaka Vaibhashikas all the way up to ati yoga, the highest unsurpassable secret of vajrayana.\u00a0 They have been taught to be, for example, like the rungs of a ladder.\u00a0 The Shrimahanirvana Sutra says:<\/p>\n

Like the gradual stages of a ladder’s rungs
\nMy profound teachings should be earnestly studied stage by state
\nNot skipping anything,\u00a0<\/a>448<\/span><\/span><\/a> going through the whole succession.<\/p>\n

This is also found in the tantras of Anuyoga.\u00a0 The sangs rgyas thams cad kyi dgongs pa ‘dus pa’i spyi mdo chen po says:<\/p>\n

As for the vehicle of the true absolute,
\nThe appearance of truth is in a three-fold way:
\nAs the vehicles of the guide who shows the origin,\u00a0<\/a>449<\/span><\/span><\/a>
\nHeroic practice,\u00a0<\/a>450<\/span><\/span><\/a> and means that transform our powers.<\/p>\n

As is said there, the types of minds of those who are to be tamed are summarized under superior, intermediate, and lesser.\u00a0 If each of these again is divided into three, there are the stages of the nine vehicles.\u00a0 The second buddha of Uddiyana in his great commentary on Properly Pronouncing the Name of Manjushri called the Blazing Lights of the Sun and Moon said:<\/p>\n

The minds of sentient beings who are to be tamed are higher, intermediate, and lesser.\u00a0 By each of these three being again divided into three, there are nine.\u00a0 They are not said to be easy to understand.<\/p>\n

The lowest three teach the three collections of characteristics.
\nThe middle three teach the three collections of yoga.
\nThe highest three teach the three aspects of developing and perfection.<\/p>\n

In regard to the distinctions in the powers of beings, the rin po che snang byed says:
\nBy distinctions of minds there are nine stages of the vehicles.
\nExplaining view and action in their own discordant ways.<\/p>\n

Of the Dharmas of the nine vehicles, the various lower ones are the provisional meaning, and the various higher ones are the true meaning.<\/p>\n

What are the provisional and true meanings?\u00a0 The omniscient dharmaraja Longchen Rabjam explains the precious key to evaluating them like this:<\/p>\n

As for the classifications of the provisional meaning and true meaning, the nature of all dharmas is the space of suchness, naturally pure, seeing the luminous nature of mind.\u00a0 Because it is naturally pure, it is the unchanging essence of space, beyond birth, enduring, and cessation.\u00a0 This is the true epitome of all the words of the teacher and of all the treatises.\u00a0\u00a0 The dharmin, all that appears, arising and ceasing, coming and going, pure and impure, skandhas, dhatus, and ayatanas, and such various details are appearances like a dream.\u00a0\u00a0 All teachings that analyze\u00a0<\/a>451<\/span><\/span><\/a> and exaggerate the details of speech, thought, and expression are known as the provisional meaning.\u00a0 In the words of the teacher and all the treatises, this is included within the relative.\u00a0 For example.\u00a0 “The nature of mind like the sky.”\u00a0 If in speech, expression, or thought there is pride\u00a0<\/a>452<\/span><\/span><\/a> about this, it too is relative.\u00a0 The nature of the absolute is the true meaning which is really so.<\/p>\n

The dbu ma bsam gyis mi khyab par bstod pa says:<\/p>\n

The emptiness of all dharmas
\nIs the true meaning as is taught.
\nWhat is born, ceases, and so forth
\nThe lives of beings and so forth
\nIs taught as provisional meaning,
\nAnd as the relative.<\/p>\n

The Shri Samadhiraja Sutra says:<\/p>\n

As the teacher, the Sugata, has taught them,
\nKnow the particulars of the true meaning sutras.<\/p>\n

Wherever individual sentient beings are taught
\nKnow that all those dharmas are the provisional meaning.<\/p>\n

The ‘phags pa lo gros mi zad pa bstan pa’i mdo says:<\/p>\n

What are the sutras of the true meaning? What are the sutras of the provisional meaning?\u00a0 Sutras taught for the purpose of entering the path are those of the provisional meaning.\u00a0 Sutras taught for the purpose of entering into the fruition are those of the true meaning.
\nSutras that explain ego, sentient being, life, persons, and individuals, those born of Manu, self, the doer, the experiencer, and various words, and those that teach egolessness along with ego are of the provisional meaning.
\nSutras that teach emptiness, no characteristics, non-aspiration, not collecting anything, the unborn, the non-arising, no things, and no ego, no sentient beings, no life, no individuals, and no interval until egolessness and liberation, these are those of the true meaning.\u00a0 As for these, it is said that we should rely on the sutras of the true meaning and not on the sutras of the provisional meaning.<\/p>\n

In brief, the nature of the natural state and the sutras that teach it are the true meaning.\u00a0 The many means of entering into its nature, the impure, confused Dharmas that guide the minds of sentient beings there and all teachings about their divisions and so forth are the provisional meaning and Dharmas of the provisional meaning.
\nIn this way a mirror for looking at Dharmas and a first key to distinguishing them is taught.\u00a0 In order that these may be clarified and the nature of the intended meaning realized, the presentation of the distinction between the intentions and concealed intentions must be explained.\u00a0 These are understandings explained with a little\u00a0<\/a>453<\/span><\/span><\/a> exaggeration, having a purpose to which we are not explicitly guided.\u00a0<\/a>454<\/span><\/span><\/a>
\nFirst to instruct in the meaning of the Sanskrit word “tsaa twa ro a bhi pra ya,” it refers to the four intentions.\u00a0<\/a>455<\/span><\/span><\/a><\/p>\n

Regarding those the Sutrala.mkara says:<\/p>\n

Equality,\u00a0<\/a>456<\/span><\/span><\/a> other purposes\u00a0<\/a>457<\/span><\/span><\/a>
\nLikewise other times\u00a0<\/a>458<\/span><\/span><\/a>
\nAnd thoughts of individuals\u00a0<\/a>459<\/span><\/span><\/a>
\nAre the four intentionalities.<\/p>\n

As is taught there, because of the purpose, as for having other intentions\u00a0<\/a>460<\/span><\/span><\/a><\/p>\n

with the intention of equality, the Buddha taught, “I at that time became the Buddha rnam par gzigs.”\u00a0<\/a>461<\/span><\/span><\/a>
\nThe intention of other objects is like saying “all dharmas are essenceless, there is not form, feeling and such, with the intention that they are not non-existent as mere conventionalities, but in the absolute.
\nThe intention of other times, is like teaching that just by apprehending<\/a>462<\/span><\/span><\/a> the name of a buddha we will be born in his\u00a0<\/a>463<\/span><\/span><\/a> buddha field.\u00a0 It is not certain that this will occur as soon as this life is over, but the intention is that it will certainly happen at some point.
\nthe intention of the thoughts of individuals, is like discipline being praised, and generosity being said to be lower to someone having the thought that just generosity is enough.\u00a0 Here in truth discipline is nobler than generosity.\u00a0 Here each case has its own purpose.<\/p>\n

SECOND<\/span><\/strong> “tsaa twa aa bhi sa ndi,” to instruct in the meaning of that word, there is also concealed intention.\u00a0 The Sutrala.mkara says:<\/p>\n

There are the concealed intention of entering\u00a0<\/a>464<\/span><\/span><\/a>
\nThe concealed intention of definitions\/ characteristics,
\nThe concealed intention of antidotes,
\nAnd the concealed intention of transformation.<\/p>\n

These concealed intentions are mostly not to be grasped verbally, but are brought to apprehension\u00a0<\/a>465<\/span><\/span><\/a> by other phenomena.
\nThe concealed intention of entering is called that because the shravaka teachings enter gradually.\u00a0 When here it is taught that there is individual egolessness, but that dharmas such as form exist, the hidden intention is that they exist merely in relative truth.
\nAs for concealed intention of characteristics, from the intention of the mtshan nyid gsum, the 3 natures of yogachara, having intended the absolute, it is like teaching essencelessness and primordial nirvana and so forth.
\nThe concealed intention of antidotes gnyen po ldem por dgongs pa, is called that because it eliminates that which is to be abandoned from the continuua of those who are to be tamed.\u00a0 Having grasped that buddhahood is in both the excellent and the inferior, beings may therefore abandon trying to attain it, and there will be the vision of buddhahood explained above.\u00a0 If like that they think that the Dharma is easy to obtain, if it is said, “the antidotes attained are like those gained by worshipping as many buddhas as the sands of the river Ganges, then a wish for the mahayana Dharma will arise.\u00a0 The concealed intention is that that is what is taught to happen after realization is attained.
\nFor a lazy person who thinks, “I cannot learn the path,” because of laziness, it is said, “If you aspire to the pure realm of Sukhavati you will be born there.\u00a0 For such sayings the intention is that it will occur at another time.
\nHaving disparaged those who grasp merely small virtuous roots as enough, praising other virtuous roots has an intention for individuals with thoughts like the above.\u00a0 That is what expressed by means of those four intentions
\nMoreover, though it is not the real intention, having regarded or intended it in that way only for the thought of those individuals, for those who have pride in family, their bodies, or wealth, by praising other fields and individuals, they will have a lessened perception of themselves, they will perceive their own situation as inferior.
\nAs an antidote to those who desire defiled objects, world-transcending wealth is highly praised.
\nIt is taught that those who because they have done evil deeds of harming holy objects and so forth, repented, their minds are filled with great longing, and that when they harmed the buddhas and bodhisattvas they made a connection with virtue.\u00a0 The intention is that having confessed or exhausted their faults, that eventually they will act virtuously.
\nFor those whose bodhicitta is uncertain and who have a desire to turn away from the mahayana it is taught that there is no vehicle but that one.\u00a0 The intention is that the individual fruitions of the three incidental vehicles\u00a0<\/a>466<\/span><\/span><\/a> will not be attained, but the ultimate realization will be.\u00a0 If so, by teaching the Dharma of the supreme vehicle, all these obstructing faults will be abandoned.
\nWhoever grasps the words in mind or considering their meaning, puts them into practice does as is as taught in the above two verse dharani.
\nAs for the concealed intention of interpretation\/ transformation, by some of the heretics and so forth, it is said,”the Buddha’s teachings are easy to realize,” to reverse such grasping of them as inferior and so forth they have transformed them into other symbols, with a concealed or indirect intention that they should be known to have another meaning than the words explained by them.\u00a0 For example,<\/p>\n

Knowing what is essenceless as an essence,
\nThe kleshas will be extreme kleshas
\nIf we dwell well on what is wrong,
\nWe will attain true enlightenment.<\/p>\n

As is taught there, if we explain the intended meaning of that, By engaging with both “Saa ra”, the essence, and the motion of agitation, for the mind training in trying hard to make them completely motionless,<\/a>467<\/span><\/span><\/a> even having known the essence, performing the training of effort and discipline, the one who has the kleshas produces even more kleshas.
\nIf those who wrongly grasp purity and virtue as an eternal ego, properly remain in training the prajna, by that they will attain true enlightenment.\u00a0 That is the concealed intention.
\nSimilarly, that we should kill our fathers and mothers refers to the father and mother of the world of samsaric formations and the one who clings to them.\u00a0 It has the intention that we should abandoning them and so forth.\u00a0 All sayings of that kind should be known as concealed intention of interpretation.
\nHere, as for the distinction between intention and concealed intention,\u00a0<\/a>468<\/span><\/span><\/a> the great translator rngog pa blo ldan shes rab says:<\/p>\n

Not understanding another meaning than what speaker is thinking of from the speakers words by the listener is the intention. The same meaning the speaker is thinking of being understood by the listener is the concealed or indirect intention.\u00a0 The theg bsdud kyi ‘grel pa bshad sbyar says:<\/p>\n

The intention is simply what is presented to the mind, It is not proclaimed to depend on grasping anything else.\u00a0 The concealed intention does depend on grasping something else.<\/p>\n

Thus, whoever has realized the basic intention\u00a0<\/a>469<\/span><\/span><\/a> of the skandhas and so forth, according to what was just explained, the four concealed intentions and four intentions according to those eight, in those in having grasped the words literally, as for that, by true pramana is also taught for the purpose of being something that has the existence of harm and the teachings also have that purpose
\nThe Shravaka vaibhashikas and sautrantikas, and the mahayana exponents of mind-only and madhyamaka are the exponents of the four schools.\u00a0 The ultimate level of fruition of all of these is the secret mantra or vajrayana, including the three outer and three inner tantras, going up to the highest, ati yoga.\u00a0 When the lower doctrines are examined and analyzed by lower intellects, the mind does not enter into the true object.\u00a0 That very thing has been done with the highest clarity by the higher ones of the higher doctrines, and the meaning of the scriptures that exhausts faults should be realized or experienced as it is.
\nHaving seen greater and greater things established by this great correct reasoning, not putting together a position out of the provisional meaning alone, we grasp the true meaning with naked directness, for example, like water that has naturally separated from milk. Those whose intelligence has become supreme, conquer the warfare of the four maras.\u00a0 They can play like swans or perform activity in the situation of the Buddha’s teachings as if it were a great ocean.\u00a0 This is very profound and hard to realize.
\nThe vajrayana also says this, as in the gal po:<\/p>\n

By extensive explanations of the six extremes,
\nRealization of the sense of provisional meaning
\nAnd realization of the true meaning are explained.
\nWhen words are not realized, their suchness is non-suchness.<\/p>\n

The six extremes taught there are:<\/p>\n

Those who have only the provisional meaning and those who do not.
\nThose who have realization and those do not.
\nThose who know how the words are meant and those who do not.<\/p>\n

Since the six tantra vehicles of the vajrayana do not go beyond these six extremes of words and meaning, they are also called the six extremes.
\nAlso the gal po says:<\/p>\n

There are verbal, general, concealed, and ultimate.<\/p>\n

There are four ways of interpreting the texts, verbal, general, secret, and the ultimate.
\nThe verbal meaning works with explaining the literal meaning of the configurations of words and letters in accord with the texts of grammar and pramana.
\nAs for the general meaning,\u00a0<\/a>470<\/span><\/span><\/a> if we do not enter quickly into the blissful mantra path, if we regret dwelling on the slow sutra path and ascetic path, these are explained as bridging paths.\u00a0<\/a>471<\/span><\/span><\/a>\u00a0 Also to live in sexual practices of union and liberation, not even dreaming of the pure mantra path, like a dog or a pig, is thought by the exponents of Dharma to be the dharma of the heretics.
\nIf we repent of this, but do not also abandon grasping and attachment to the dream of purity of the sutra path, we will not see the meaning of equality.\u00a0 If we abide in virtuous mind, whatever accumulation of merit there may be, it is explained as in the mi nag mdung thung can bsad pa and so forth:
\nThe secret meaning, is the extensive actions of the developing stage and the secret bindings and so forth produced by nadi, prana, and bindu.<\/p>\n

The ultimate meaning is realization of the absolute, luminosity.\u00a0 This is the ultimate natural state in which the two truths are unified.
\nMoreover, in the verbal style the four kayas are taught as OM AAH HUUM, HRIH, or EVAM, A and so forth, or as the four chakras.
\nIn the general style, the paths and bhumis of the paramitas and so forth are expressed by mantra as well.
\nIn the secret style, the objects of the higher vehicles are not the objects of the lower ones.
\nThe ultimate style is the wisdom of buddhahood for which views and vehicles are of no benefit.
\nBy means of these six extremes and four styles, those without the good fortune of the vajrayana, who have wrong views, who are separated from buddhahood so that it does not appear to them, must realize the meaning of secret mind from the path of the instructions of vajrayana.
\nFrom the instructions of the lineage from dharmakaya Samantabhadra to one’s own root guru, we should correctly resolve the meaning of the realization of the profound, secret vajrayana, through pramana and analysis undefiled by accompanying faults.\u00a0 We should reason correctly by the reasons of the four correct reasonings, the extraordinary realizations of the four correct reasonings, and so forth.
\nThat is the king of all tantras, the peak of all vehicles, the source of all teachings, the general commentary on all scriptures, and the great, direct path of all the buddhas.
\nThe holy penetrating mind of all the sugatas, the glorious, miraculous, great net of miraculously arisen qualities, the guhya garba, or secret essence, the certain continuity of suchness, is taught by the great king whose correct reasoning is not in common with those of the lower vehicles.
\nHere there are three extraordinary correct reasonings:<\/p>\n

1.\u00a0 The reason of the revelation of pramana
\n2.\u00a0 The reason of the meaning that is in accord with words, as taught by the noble ones\u00a0<\/a>472<\/span><\/span><\/a>
\n3.\u00a0 The correct reasoning where words and meaning are not in accord.<\/p>\n

FIRST<\/span><\/strong>, the reasons of the teachings of pramana,\u00a0<\/a>473<\/span><\/span><\/a><\/p>\n

Within this there are four topics.\u00a0 These are the following:<\/p>\n

1.\u00a0 The reasons of the four realizations.
\n2.\u00a0 The reasons of the three purities.
\n3,\u00a0 The reasons of the four equalities.
\n4.\u00a0 The reason of the mahatma\u00a0<\/a>474<\/span><\/span><\/a>, or great self.<\/p>\n

FIRST<\/span><\/strong>, the reasons of the four realizations,<\/p>\n

Within this there are the following:<\/p>\n

1.\u00a0 The reason of the single cause.
\n2.\u00a0 The reason of the style of the syllables.
\n3.\u00a0 The reason of the blessing.
\n4.\u00a0 The reason of manifestation.<\/p>\n

FIRST<\/span><\/strong>, the reason of the single cause<\/p>\n

The dharmin, “the dharmas of the phenomenal world,” is eternally united with the space of the absolute as naturally existing wisdom.\u00a0 This is the single cause.\u00a0 No dharmas go beyond it.<\/p>\n

SECOND<\/span><\/strong>, the reason of the style of the syllables<\/p>\n

The dharmin, “appearances that arise from the space of the dhatu by way of the example-letters,” the relative, appears as the kayas and wisdoms.\u00a0 Therefore, it does not go beyond the nature of space.
\nTHIRD<\/span><\/strong>, the reason of the blessing<\/p>\n

The dharmins “the relative” and “the absolute” mutually bless each other and are inseparable.\u00a0 They are united and do not exist with separate natures.<\/p>\n

FOURTH<\/span><\/strong>, the reason of manifestation<\/p>\n

The dharmin “the inseparable natural state” is free from everything within the scope of mind.\u00a0 Therefore, it is the realm of individual, personal wisdom, the perception of yoga, which is incomprehensible to conventional mind.<\/p>\n

SECOND<\/span><\/strong>, the reason of the three purities<\/p>\n

The king of tantras, the Guhyagarba says:<\/p>\n

The continuities\u00a0<\/a>475<\/span><\/span><\/a> of the vessel and essence are purely realized.<\/p>\n

As it says there, the dharmins “the five elements, the five skandhas, and the eight consciousnesses” dwell within the nature of the three purities.\u00a0 Therefore, they exist primordially with the nature of the five consorts, the five families, and the five wisdoms.<\/p>\n

Third, the correct reasoning of the four equalities<\/p>\n

The king of tantras, the Guhyagharba says:<\/p>\n

Two equalities, with a further two equalities,
\nAre the mandala which is the buddha field of Samantabhadra.<\/p>\n

The dharmins “the two absolutes,” the accountable absolute which cuts through every partial complexity and the unaccountable absolute which cuts through complexities altogether, are equal as the mere absolute.\u00a0 It manifests completely, simply because the natures of complexity are not established.
\nThe dharmin’s appearance with causal efficacy is the true relative.\u00a0 Its appearance without causal efficacy is the false relative.\u00a0 These two are equal as the mere relative.\u00a0 Things appear to have self-nature, but if examined they have none.
\nThe dharmins “the accountable absolute and the non-accountable absolute,” are equal in having a self-existing essence and having the seven exceptional riches of the absolute.\u00a0<\/a>476<\/span><\/span><\/a>\u00a0 That is because the absolute is the space of the dhatu, the natural state non-dual with primordial wisdom.
\nThe dharmins “the two kinds of the false relative” are also equal in being within the mandala of the kayas and wisdoms.\u00a0 This is because the nature of the way things really are is primordially pure.<\/p>\n

FOURTH<\/span><\/strong>, the reason of the mahatma, the gsang snying says:<\/p>\n

Naturally present wisdom appears without existing.<\/p>\n

The dharmins “the many ways things appear,” the apparent dharmas of samsara and nirvana, in terms of the way things really are, are the mahatma, the great self, naturally present wisdom.\u00a0 That is because this is established as the wisdom that discerns\u00a0<\/a>477<\/span><\/span><\/a> the ultimate natural state.<\/p>\n

SECOND<\/span><\/strong>, the reason of being taught with similar words but exalted meaning<\/p>\n

The tantras teach that the dharmin “the five poisons” should not be abandoned.\u00a0 Though the word “poisons” is the same, the meaning is exalted.\u00a0 The five poisons are not abandoned by antidotes, because in realization, they arise as the five wisdoms.<\/p>\n

THIRD<\/span><\/strong>, the reason of non-according with a particular sense<\/p>\n

The dharmin “the nature of dharmas” is definitely established not to have the nature of any complexity at all, because it arises as all the various appearances of samsara and nirvana.\u00a0 The dharmin “these appearances of the relative” is definitely not of a fixed nature and may arise as anything.\u00a0 This is because no nature of its own is established for it.\u00a0 What is said there and so forth is realized in the lower vehicles only with extraordinary correct reasoning.<\/p>\n

To briefly summarize the profound main point of the views of both sutra and tantra, there is the correct reasoning that establishes the relative as the great purity, establishing all the dharmas of the phenomenal world, from their primordial beginning, as divine appearances, and the correctly established truth existing abiding with that as the essence of the perceiver wisdom.
\nThere is also the reasoning that establishes the absolute as the great equality.\u00a0 All the dharmas of samsara and nirvana, free from their primordial beginning from all extremes of complexity, are within the state of the great emptiness beyond mind, inexpressible by speech or thought, the equality of all good and bad, and accepting or rejecting.
\nThus, as purity is established from the viewpoint of appearance, and equality from the viewpoint of emptiness; these two are inseparable from all dharmas, equal with them in the sense of being of one taste with them.\u00a0 This is the utter, total purity of the great net of miracles, the uncompounded unity of insight-emptiness.\u00a0 It is dharmakaya, the single dot or drop of bindu, realized by the holy ones through their individual, personal wisdom.\u00a0 It is the unity of the great perfection.
\nWhen this has been truly resolved by the true pramana that analyzes the conventional and also by the pramana that examines for the absolute, the same meaning is found by both these analyses.\u00a0 If it is explained in terms of the two stages of the vajrayana path of the secret mantra, this meaning is as follows:
\nThe developing stage, utpattikrama, with the symbolism of the relative body, teaches that all dharmas are like illusions and so forth.\u00a0 The teachings of the paramitas and the illusion-like bodies of the deities etc. are visualized.\u00a0 The divine body of prana and mind, taught to be like illusion etc., is perfected.\u00a0 Spontaneous presence, taught to be like the natural radiance of insight, is gradually brought into the way of being of the great perfection.\u00a0 When the verbal, general, secret, and ultimate meanings are resolved, we enter into this.<\/p>\n

The perfecting stage, sampannakrama, denotes the luminosity of the absolute.<\/p>\n

The mere luminosity also taught by the paramita-path is the verbal meaning.
\nAbiding in the luminosity of the developing stage is the general meaning.
\nThe luminosity evoked by the four emptinesses of the perfecting stage is the secret meaning.
\nIn both these two stages, all dharmas are realized as the primordial, natural state of eternal emptiness.\u00a0 The ultimate meaning, ultimate realization of the primordially-pure wisdom of the four abhishekas, has the style of luminosity of the great perfection.<\/p>\n

By the power of entering into the profound meaning of the pith of these four styles, among which there is no contradiction, there is the profound sense of the teachings of the sutras and tantras, true knowledge that does not need to depend on anything else.\u00a0 Whoever has confidence in such intelligence, has the supreme mind of which no one can be deprived.\u00a0 We are great heart-children of the Buddha, participants in the kayas of the victorious one.\u00a0 Holders of this great, undiminishing treasury of holy Dharma, as taught in any of the teachings of the three vehicles or the nine, are bodhisattva-mahasattvas, the protectors of all those remaining within samsara to be tamed.\u00a0 These bodhisattvas have realized the twelve limbs of the buddha’s teaching,\u00a0<\/a>478<\/span><\/span><\/a> the Dharmas of the scriptures included in the six tantra-vehicle-collections, the three excellent trainings\u00a0<\/a>479<\/span><\/span><\/a> and the teaching of realization that includes both of the two stages.\u00a0 They are completely victorious over all partialities that do not accord with these precious teachings of scripture and realization.
\nFourth:<\/p>\n

If we practice the true meaning, we do not rely on consciousness,
\nThe mind of grasper and grasped that follows verbal concepts,
\nInstead we put our reliance in non-dual wisdom itself.
\nAs for the ego that has an object–that is mind.<\/p>\n

Its nature is the grasper and the object grasped.
\nWhatever object it has, it is always false.
\nThe reality of nature has nothing to do with things.
\nConceiving things or non-things, with duality or without,
\nAll conceptual objects, however they are conceived,
\nWhatever may be grasped, belongs to the realm of Mara.
\nSo it has been taught by the Buddha in the sutras.<\/p>\n

Denials or assertions can never destroy conceptions;
\nBut if it is seen that there is no adding or taking away,
\nThere is liberation, free from subject and object.
\nThere is the natural radiance of luminosity.
\nEliminating complexities of the four extremes,
\nThis is taught to be the excellence of wisdom.<\/p>\n

To the fool who has never seen it, it is like the sun to the blind,<\/p>\n

They do not know it, but even from trying to think about it
\nPanic arises in the minds of fools like these.
\nNevertheless by the power of authentic scriptural teachings,
\nBy valid reasoning that eliminates all extremes,
\nAnd by the oral instructions given by the guru
\nIt seems to us as if just now we first had eyes.
\nThen by the faith of experience of the Sugata’s Dharma-amrita,
\nWhich is just a name for limitless expanding joy,
\nThe wisdom of the Sugata is bestowed on us.
\nSince dharmas without remainder have reached the goal, equality,
\nOne attains inexpressible depths of certainty.<\/p>\n

The wise call this the inexhaustible Dharma treasure.
\nHaving developed skill in the way of the two truths,
\nWhen the two truths are seen to be a unity
\nIt is like threshing the husk for the sake of having the essence.
\nKnow that all skillful means lead only to this end\u00a0<\/a>480<\/span><\/span><\/a>
\nTherefore, the Sugata, knowing these skillful means,
\nReferred to this as the genuine path of all skillful means.<\/p>\n

Let irreversible faith arise for Teacher and teaching.
\nHaving attained the supreme, non-dwelling state of wisdom,
\nWe are free from all the extremes of samsara and nirvana.
\nThe spontaneous flow of the stream of effortless compassion
\nPervades to the farthest limits of time as well as space.<\/p>\n

We should cultivate realization of the true meaning as it is in itself, not relying on the mind of consciousness, whose nature is grasped objects and the grasping mind which follows after words and concepts.\u00a0 Instead, rely on the mind of non-dual wisdom without grasper and grasped.
\nThe ego has conceptions of empty, non-empty, both, and neither and so forth.\u00a0 Since that mind has the nature of the grasper and external objects that are grasped, it is confused.\u00a0 So conceived, it is false.\u00a0 Since it will not bear analysis, we cannot make contact and join with its real nature beyond all complexities of things.
\nWhat is the reason?\u00a0 The conception of things, and the opposite conception of non-things, the conception of neither and so forth, however they are conceived, are motions of the mind. They are concepts.\u00a0 Since they are concepts, whatever conceptions may grasp at things and non-things, these are the realm of Mara.\u00a0 So it has been taught in the ‘jam dpal rnam par rol pa’i mdo:<\/p>\n

Whatever is conceived and whatever is compounded, that is the work of Mara<\/p>\n

Therefore refuting things, establishing non-things, and so forth, whatever conceptual negation and establishment there may be cannot destroy the grasping of conceptual mind.\u00a0 The nature eliminates any dharmas whatever.\u00a0 When we do not establish or postulate any dharmas at all, all complexities of grasper and grasped subside.\u00a0 Therefore, we are liberated from conceptions and complexities.\u00a0 The regent Maitreya and lord Nagarjuna both have a single intention, and there is a song that says:<\/p>\n

Nothing should be postulated at all
\nTruth will then be truly seen as it is.
\nHaving seen it, we will be liberated.<\/p>\n

In that case, since we are entirely free from conceptualized grasped objects and the conceptualizing subject that fixates them, there are no grasper and grasped.\u00a0 Materiality is empty, non-existence like space.\u00a0 This has the nature of intrinsic wisdom where knowledge arises by itself.\u00a0\u00a0 This is luminosity in which all the complexities of the four extremes are naturally absent.\u00a0 The Victorious One has said that this is supreme wisdom.\u00a0 The rgyal yum sdud pa rin po che says:<\/p>\n

In the pure worlds, whatever names of dharmas are named
\nThey all arise transcended, abandoned in the truth.
\nThere is no other deathless, holy wisdom than this.
\nTherefore, this is known as prajnaparamita.<\/p>\n

As the blind never see the form of the sun, fools who see only this side have never seen nature free from all the extremes of concepts.\u00a0 By thinking, “It is simply empty,” and so forth, not knowing the mind of faith, these fools cannot enter into the nature free from all complexities, and terror arises in them.
\nHowever, if this has been well-resolved by the extraordinary three true pramanas, meditators realize the natural state as it is.\u00a0 The rgyud rdo rje me long\u00a0 says:<\/p>\n

Those who evaluate using pure pramana,
\nOf scripture, proper reasoning, and the oral instructions,
\nWill enter into that which they are trying to know.<\/p>\n

The word taught by the Buddha is genuine scriptural pramana of the true meaning.\u00a0 The pramana of correct reasoning, free from all proclamations and eliminating all extremes is the teaching of the mahatmas.\u00a0 The pramana of the oral instructions of the authentic guru with the lineage instructions practiced by the wise have the power to liberate.\u00a0 When world-transcending wisdom arises in our being by the power of unfeigned devotion for this, it is like a blind person obtaining eyes.
\nHere there is a style of patience or example wisdom in accord with the situation of individual beings.\u00a0 Since true perception of situations appears within one, the person having the distinctions of true knowledge then experiences the taste of the amrita of the Sugata’s holy Dharma.\u00a0 By confident faith in that, joy, the eye that sees the essence, develops.\u00a0 This is not the ordinary physical eye\u00a0<\/a>481<\/span><\/span><\/a> but the supreme eye of wisdom.\u00a0 It always one-pointedly views dharmakaya, the wisdom of the Sugata.
\nIn this case, all the different dharmas of samsara and nirvana, virtue and vice, good and bad, and so forth are realized as inseparable equality.\u00a0 By that there is a deep true knowledge inexpressible by names, words, and so forth.\u00a0 This cannot be refuted by anyone in the world, including the gods.
\nThat is the subject of this work.\u00a0 It is what is expressed by the teachings and all the inexhaustible Dharma treasury of the three vehicles.\u00a0 As is said:<\/p>\n

If we attain the depths of the true meaning, hundreds of thousands of Dharma treasures issue from our hearts.<\/p>\n

Therefore, by having come to know the true way of the two truths by hearing, contemplating, and meditating; when the unity of the two truths is seen in a way where it is not seen by oneself, the essence of the fruition is attained.\u00a0 Like gradually removing the husk from the subtle inner truth, we should try to enter into and remain\u00a0<\/a>482<\/span><\/span><\/a> in the unity of the two truths, the ultimate means of liberation of all those taught by the Tathagata.
\nBy these the singularity of dharmadhatu is realized.\u00a0 Except for this one ultimate realization, there is nothing else.
\nThe Sugata, the Buddha Bhagavat knows means of taming that accord with the faculties, powers, and so forth of those to be tamed.\u00a0 The final goal of all the means he taught is omniscience.\u00a0 Therefore, that is the true path.\u00a0 Irreversible faith arises that these teachings cannot be ravished from the mind by the host of billions of maras.\u00a0 This is because the way things fundamentally are has the essential nature of the unity of emptiness and compassion.\u00a0 If this is truly realized, we attain the manifestation of supreme self-arising wisdom, the genuine prajnaparamita, the fruition that dwells neither in samsara or in nirvana, as the benefit for oneself.\u00a0 We are liberated from the one sided extremes of samsara and nirvana, without having to refute them.
\nAs the benefit for others, for sentient beings who do not realize this, there naturally arises the stream of the great compassion will naturally flow, pervading the ten directions and the three times to their limits.\u00a0 By the spontaneous, eternally-pervasive presence of buddha activity, the supports of the path,
\nthe actual path, and the ultimate path are established.<\/p>\n

Third, the explanation of the eight great treasures of confidence in the fruition:<\/p>\n

Thus contemplating the way of the dharma of the two truths,
\nUsing the skillful means of the four reliances,
\nThe action of which is taught as the four correct reasonings;
\nFrom this undefiled\u00a0<\/a>483<\/span><\/span><\/a> cause, by the deep wisdom of fruition,
\nIf the phenomena of experience blossom forth;
\nOne is set free by the eight great treasures of confidence.
\nThat bring about this expansion into the space of insight.<\/p>\n

Traditions that were formerly heard and contemplated,
\nNot forgotten, then become the treasure of memory.
\nThe meaning of these, as profound as it is extensive,
\nIs then completely revealed as the treasure of intellect.
\nAll the meanings of the sutras and the tantras
\nAre entered into as the treasure of realization.<\/p>\n

All the details of the teachings we have heard
\nNever forgotten become the treasure of retention.
\nExplaining things properly to all sentient beings
\nIs the satisfaction-producing treasure of confidence.
\nAs for the precious treasury of holy Dharma,
\nCompletely guarded, this becomes the Dharma treasure.
\nThe continuous families comprising the three jewels
\nNot cut off, are the treasury of bodhicitta.
\nIn the unborn equality of the nature itself,
\nAttaining patience manifests as the treasure of practice.
\nThese are inseparable and inexhaustible.
\nThose who attain the eight-fold power of the treasures of confidence,
\nAs praised by the victorious ones and all their sons,
\nOver the three worlds they are empowered as lords.<\/p>\n

As explained above, the way of the dharma of the two truths is analyzed and resolved by the non-erroneous analyzer, the four correct reasonings, whose well-contemplated action is the four reliances.\u00a0 By having this supreme cause that is undefiled by faults, when the fruition blossoms whose uttermost depths are very hard to penetrate, there is profound appearance of wisdom, as limitless as space.\u00a0 this is the fundamental space of primordial insight that is not realized by ordinary people.\u00a0 It is will be liberated by the eight great treasures of confidence, as if that was what made it blossom.\u00a0 What are these eight?\u00a0 The rgya cher rol pa says: will not be broken.\u00a0 This is the treasure of relative bodhicitta.<\/p>\n

8.\u00a0 By practicing the Dharmas that have been resolved by hearing and contemplating, we attain patience within the unborn equality of nature.\u00a0 This is the treasure of practice.<\/p>\n

These eight great treasures are attained.\u00a0 How is this done?\u00a0 These treasures of memory, intellect, realization, and grasping are the cause of confidence.\u00a0 The treasure of Dharma and so forth are the fruition of confidence.\u00a0 That is why these eight have the common name of treasures of confidence:\u00a0 From having the treasure of memory and so forth, irreversible confidence arises.\u00a0 From confidence the treasures of protecting the Dharma and so forth arise.\u00a0 Thus confidence is the chief of them, and they are known as the great treasures of confidence.
\nHaving joined these eight great treasures of confidence to our own powers, every word and meaning become the wealth and power of the inseparable, inexhaustible, limitless eight great treasures.\u00a0 Holy persons who do this are supreme children of the victorious ones.\u00a0 They are praised as such by the victorious ones together with their sons.\u00a0 They will be lords of the three worlds of the nagas below the earth, human beings on the earth, and gods above the earth.<\/p>\n

Third, the teaching of the fruition of analyzing in this way:<\/p>\n

To gain pramana is the teaching of the Buddha.
\nIf true authentic pramana has fully been established,
\nThrough the certainty produced by the path of pramana,
\nBy the teaching of pramana, we see the truth of fruition.<\/p>\n

Here the benefit for those who become beings of pramana is explained.\u00a0 What is always taught in the teaching of the Victorious One, the perfect Buddha Bhagavat, is the conventional pramana that is not in contradiction with the path of correct reasoning, and the pramana that analyzes for the absolute.\u00a0 These are established as much higher than the doctrines of outsiders and so forth.
\nTherefore, glorious Chandrakirti, glorious lord Nagarjuna, and so forth taught the path of correct reasoning in their texts, teaching the analysis of the two truths and so forth.\u00a0 The path that they taught, the teachings of pramana, has produced the certainty of supreme faith.\u00a0 Therefore, those who are famed for learning in the world together with its gods, as well as the noble ones of the shravakas,<\/p>\n

pratyekabuddhas, bodhisattvas, and so forth, who do not know things as they are, by this pure Dharma amrita, will see the highest true fruition.
\nHaving the renunciation\/ realization that completely perfects the five paths and ten bhumis, they will therefore produce mastery over the four bodies of a buddha and the five wisdoms.
\nFinally, there are the two sections of the meaning of entering into the merit of this,<\/p>\n

1) the manner of composition
\n2) the dedication of merit.<\/p>\n

As for the FIRST, the manner of composition:<\/p>\n

As a result of vision that is completely pure
\nOne will reach the ultimate goal, the great compassion.
\nThe Sugata said, after this path had been taught by him,
\n“As for the taste of amrita of that which I attained<\/p>\n

Those who are possessors of these four proper reasonings
\nExperienced by the means of the four reliances,
\nProduce by that the fortune of sharing that amrita.”
\nCorrupted nowadays, by the power of the dark age,
\nDue to its way of reversing the four reliances,
\nThe excellent taste of the teachings is hard to experience.
\nHaving seen it, have an attitude of devotion
\nTo this the finest of thoughts, the most excellent of teachings.<\/p>\n

In itself, the vision that sees the way all dharmas are as it is is very pure.\u00a0 Because of that, we reach the final goal, the great compassion, which in its kindness protects all other sentient beings as limitless as space, with their causes of suffering.\u00a0 The supreme being of the shakyas, the Sugata, the son of king Zetsangpa, for those to be tamed established the three or the nine vehicles, appropriate for the respective powers of each being.\u00a0 Because he has taught those paths, the tastes of holy Dharma amrita which the teacher, the perfect Buddha himself attained, is also genuinely experienced by those who have the four correct reasonings, by means of the four reliances.\u00a0 So both the sutras and tantras truly teach.
\nWhen the portion of amrita attained by oneself has been produced within this world, many beings of the good kalpa will experience this taste of holy Dharma.\u00a0 But by the 5 denigrating corruptions, and in particular in this present time by the power of defilements of the view, understanding of what is explained above is reversed.\u00a0 The certainty of the path of the four correct reasonings is not produced.
\nThe non-erroneous way of the four reliances is the supreme taste of the supreme leader Gautama’s teachings of scripture and realization.\u00a0 After its perfect abundance, so difficult to experience, was genuinely seen,\u00a0<\/a>484<\/span><\/span><\/a> there were only excellent wishes to benefit others. Having realized this precious teaching that is difficult to meet with, the great reason of certainty unequalled by others, was realized, by supreme devotion to the faith that desires the radiant essence, this treatise was composed.<\/p>\n

SECOND<\/span><\/strong>, the dedication of merit:
\nProducing undefiled prajna from contemplating this,
\nBy the merit embodied within this brief expression
\nMy all beings come to abide in the state of Manjushri<\/p>\n

The above mentioned intention is a special ultimate or quintessential purpose.\u00a0 For such a reason, the manner or means of producing within the continuua of sentient beings the prajna without the faults of defilement that arises from contemplating the three prajnas is discussed just a little in a few texts.\u00a0 Since the subject is naturally vast, by the limitless merit of composing this, reaching to the limits of space, may all these beings not be kept far away from inseparable space and wisdom, the jnanasattva level of Manjushri, but quickly attain it.<\/p>\n

THIRD<\/span><\/strong>, the completely perfect, ultimate meaning:<\/p>\n

In the direction manifesting the sun of Manjushri,
\nIf the lotus of the essence blooms because of faith,
\nBy the red honey droplets of good explanation having arisen
\nMay celebration increase for the bees of the excellent kalpa.<\/p>\n

According to previous advice to write this, and recently exhorted by the victory banner of the excellent thoughts of learned ones, in the Sakyong year, third month, twenty-ninth day, this was written by Jampel gyes pa, Mipham].\u00a0 Mangalam.\u00a0 There are a hundred and four verses.\u00a0 Dge’o.<\/p>\n

Here is the identifying scepter\u00a0<\/a>485<\/span><\/span><\/a> of the colophon<\/p>\n

When these, my good explanations, have been contemplated,
\nMay various great and subtle doubts unwind themselves.
\nMay total certainty rise by supremely clear intellect,
\nBestowing the treasures of inexhaustible confidence.<\/p>\n

fire horse year, fourth month, fourth day.<\/p>\n

Jetsun Mipham, the sun of exponents of Manjushri, made his mind one-pointed by the great force of longing.\u00a0 Drawn by the three faiths in the direction he was looking, the lotus of the essence, drawn upward by the three faiths, was opened by the penetrating solar rays of blessing.\u00a0 When anything was explained, the good explanation rose from the hundred petals of intellect, like tiny red droplets of honey.\u00a0 For the host of bees of the good kalpa who want to taste the supreme flavor of this sage’s speech, together with the commentary on its intention, may the celebration of realizing the intention as it is not only put an end to samsara, but increase ever more and more.<\/p>\n

Again this is said:<\/p>\n

By the excellent teacher, the chief of two legged beings,
\nAs for the natural state of knowing things without mixing,
\nThe great knowledge mandala of the nature and extent
\nSeemingly emanating a hundred thousand rays,
\nThe all-pervading light of the objectless compassion,
\nAccording with the powers and thoughts of those to be tamed,
\nProclaiming the eighty-four thousands heaps of dharmas as one.
\nFrom the thick darkness of ignorance that makes them fall asleep
\nMay the beings of the three worlds instantly be exalted.<\/p>\n

Good in beginning, middle, and end, this excellent teaching,
\nHas the two-fold goodness and the four pure actions.
\nIn the great ocean of amrita of this auspicious teaching,
\nThere is seen the play of 10 million naga lords,
\nThe learned accomplished ones of India and Tibet,
\nA country of valleys wreathed by surrounding snowy mountains.
\nLed by the three ancestral leaders, and khenpo, lopp\u00e0n, and Dharma
\nThe golden chariot of arousing bodhicitta
\nIs full of ten million rigdzins of the two accomplishments.<\/p>\n

From now on possessors of the special six Dharmas
\nAs the legacy of the ten million former rigdzins
\nLearned and accomplished, who have now passed on,
\nThe difficult pith of the sutras, tantras, and oral instructions,<\/a>486<\/span><\/span><\/a>
\nThe vajra vidya mantra tradition of joyful teachers
\nIs the play of the dance of the saffron lion of all teachers.<\/p>\n

The three realms’ Dharma lord, jamgon guru Mipham,
\nFrom a meadow by the lake of play of supreme learning\u00a0<\/a>487<\/span><\/span><\/a>
\nFrom the welcome single circle the wheel\u00a0<\/a>488<\/span><\/span><\/a> of the deepest sense,
\nWith its day-producing power like the sun,
\nOn the non-deceptive path of freedom and omniscience
\nMay there gleam white parasol of pramana.\u00a0<\/a>489<\/span><\/span><\/a><\/p>\n

Within the circle of the two truths of the nine-fold vehicles,
\nMay the retinue, the eighty-four thousand teachings,
\nFree from stain, amidst the great thousand petalled lotus
\nThe explanation of teachings of the Victorious One,
\nSatisfy with the anthers of the four proper reasonings.<\/p>\n

By interdependent arising, the essence of knowables,
\nHaving the great vase of well-described analysis
\nOf the two pramanas, in the ocean of excellent teaching,
\nWith the analysis of the two conventional pramanas,
\nTheir insight flashing\u00a0<\/a>490<\/span><\/span><\/a> auspiciously like the golden fish,
\nThe nine-fold lineage precepts, coiled to the right,
\nMay the dharma conch of the four reliances pleasantly sound.<\/p>\n

From the pure and equal wisdom of the net of miracles,
\nEight treasures of confidence gather into a knot of eternity,
\nThe completely certain meaning of the sutras and tantras
\nMay this victory banner the Sword of Prajna fly in samsara.<\/p>\n

Within the vast and extensive ocean of all dharmas,
\nMay those who want to sever at once the hundred nets,
\nThe snares of non-realization, wrong realization, and doubt,
\nGrasp this thought-arisen razor-sharp sword of prajna.<\/p>\n

Thus while staying in the great place of Varanasi,
\nIn the Institute of Higher Tibetan Studies,
\nBeing well-supplied with the needed Tibetan texts,
\nSince this is my own tradition, to benefit some new minds<\/p>\n

By the kind teacher Jamgon Mipham Rinpoche
\nQuickly written, by the guru’s oral dictation,
\nWith ornamentation by learned treatises of pramana,
\nHe followed the early translation, a knower of ancient haughtiness<\/p>\n

The supreme instructions of prajna, he arranged in the boldest style\u00a0<\/a>491<\/span><\/span><\/a>
\nI, by intellect, as narrow as the eye of a needle,
\nFor the sake of good explanation as extensive as the sky<\/p>\n

By the supreme and spotless merit of doing this
\nHaving illuminated the thick darkness within all beings,
\nMay they attain the ultimate level of omniscience,
\nGreat prajna whose vision is the suchness of knowables.<\/p>\n

Here within the extent of the limits of Jambudvipa,
\nThe rain-clouds of the true view are gathering.
\nMay rains of the benefits of loving-kindness fall,
\nMay there be the perfect auspiciousness of the new young sun.<\/p>\n

Here for the sake of gathering the glorious gift of blessings, are the great Rishi Ajita’s true and pleasant words of auspicious aspiration, the loosely rel;axed grace of a gandharva maiden<\/p>\n

By this well-performed appearance of the sun
\nWhen the darkness of the dark age has finally been expelled,
\nThe grove of young utpala lotuses of the truth of mind
\nBlossoms to the very limits of the directions.
\nMay beings taste the joy of the celebration of this<\/p>\n

I and all beings who open the treasure, the Sugata’s teachings,
\nAre rendered wealthy by the appearance of his mind.<\/p>\n

Without all pride, but with the highest aspirations,
\nMay the realm of benefits for those to be taught increase.<\/p>\n

May the prophesied dharmaraja, the coming Dharma lord,
\nVictorious in all directions, just like Dharmakirti,
\nDiscover the highest dharma, attaining the dharma-eye.
\nEliminating adharma, may the way of Dharma flourish.
\nMay the shining sun of Manjushri with its blazing heart,
\nScatter huge petals of explanation everywhere.\u00a0<\/a>492<\/span><\/span><\/a>
\nMay red honey droplets of benefit for other beings
\nExpand to the limits of space throughout the ten directions.
\nSo may they be grasped by every sentient being.<\/p>\n

The eye of prajna the seer of knowables in themselves,
\nClears away the darkness of the mist of views.
\nBy its producing that brilliant daylight in this world,
\nMay all beings thereafter always glow with beauty.
\nThe lotus feet of the Jamgon guru, lion of teachers,
\nHaving touched my head, may the vase examining eye
\nThe path of proper reason, limitless as space,
\nBeautify all this world with the sound of the lion’s roar.<\/p>\n

This commentary was written in 1986 In the great Institute of Higher Tibetan Studies, to explain my own Nyingma tradition.\u00a0 It was delivered orally and was not originally intended to be published.\u00a0 Having consideration for my students, strongly urged by their pure requests again and again, very moved, after the direct rain of the auspicious benefits of Nyingma was assembled on thirteen occasions, the chief Khenpo rigdzin dorje, the great leader, urged very strongly, further requests were made at the Nepali stupa, and the teachers Ugyen Tendzin and Tsering tendzin having written an important\/ kind auspicious letter hardly needed to do so again.<\/p>\n

This occurred in the year of the teachers passing 2530 in the eighth month on the tenth day, when I the holder of the name of Nyingma khenpo Palden Sherab was in Varanasi, in the place where the rishis had been in the Deer Park, and this was the cause of the good fortune of the place and time of composition being so perfectly auspicious.\u00a0 Sarva mangalam.<\/p>\n

Thus in Varanasi at the Central Institute of Higher Tibetan Studies after thirteen presentations of the glorious happy sense of the former Nyingma, in the fire tiger year on the seventh month, tenth day\u00a0 (BE 2530) this was printed.<\/p>\n

ge’o ge’o<\/span><\/center> <\/p>\n
\n
\n

Translator’s note<\/p>\n

Translating this text had the general purpose of presenting Buddhist logic in English.\u00a0 In particular it is a rare presentation of a uniquely Nyingma approach to reasoning, and the particular views of the subject of the great Mipham Rinpoche.\u00a0 There is no greater authority on Mipham than Khenchen Palden Sherab Rinpoche, who is also one of the most learned Nyingma Khenpos in his own right.<\/p>\n

This project was begun by members of the Nalanda translation committee.\u00a0 Later the committee members in Boulder, Colorado continued working on it with commentary by Khenpo Palden Sherab.\u00a0 Khenpo Tsewang Dongyal gave a running translation.\u00a0 The members most active in this were myself, Ann Helm, Gary Wiener, Nelson Dudley, and Tony Duff.\u00a0 This process covered only about 1\/5 of the text.\u00a0 Ann especially did some further work, but for the most part I was on my own after that.\u00a0 I was able to ask some questions due to the kindness of Khen Rinpoche’s colleague Khenpo Tsewang Gyamtso, which made it possible to finish the text.\u00a0\u00a0 rime lodr\u00e0 Waldo, Guy Fawkes Day 1997.\u00a0\u00a0\u00a0 May it be auspicious.
\n________________________________________________________<\/p>\n

NOTES<\/span><\/p>\n

 <\/p>\n

 <\/p>\n

<\/a>1.<\/span><\/span><\/a> don rnam par nges pa shes rab ral gri.
\n<\/a>2<\/span><\/span><\/a>.\u00a0 the nges shes rinpoche sgron me.
\n<\/a>3<\/span><\/span><\/a>.\u00a0 nyida barwe dronme.
\n<\/a>4<\/span><\/span><\/a>. don rnam par nges pa shes rab ral gri ‘i ‘grel pa nyi zla ‘bar ba’i sgron me
\n<\/a>5<\/span><\/span><\/a>. dpung tshogs yan lag bshi:\u00a0 horse, elephant, chariot, foot.
\n<\/a>6<\/span><\/span><\/a>. {stobs bcu} – Ten Powers. Those powers developed by bodhisattvas are 1) reflection, {bsam pa’i stobs} or aashayabala 2) superior reflection, {lhag bsam} or adhyaasa 3) acquisition {sbyor ba} or pratipatti 4) discriminative awareness, {shes rab} or prajnaa 5) aspiration {smon lam} or pra.nidhaana 6) vehicle {theg pa}. or yana 7) conduct {spyod pa}. or charyaa 8) transformation {rnam par ‘phrul pa} or vikurvana 9) enlightenment {byang chub kyi sems} or bodhicitta, and 10) turning the doctrinal wheel {chos kyi ‘khor lo bskor ba} or dharma-chakra-pravartana.\u00a0\u00a0\u00a0 See rgyud bla ma.\u00a0 The ten powers of a tathagata:\u00a0 {gnas dang gnas min mkhyen pa’i stobs} power of knowing what is possible and impossible; {las kyi rnam par smin pa mkhyen pa’i stobs} power of knowing how actions will ripen; {mos pa sna tshogs mkhyen pa’i stobs} power of knowing the different dispositions of human beings; {khams sna tshogs mkhyen pa’i stobs} the power of knowing different elements; {dbang po mchog dang mchog ma yin pa’i stobs} power of knowing the supreme and lesser powers of human beings; {thams cad du ‘gro ba’i lam mkhyen pa’i stobs:\u00a0 power of knowing the path that lads everywhere; {bsam gtan rnam par thar pa dang ting nge ‘dzin dang snyom par ‘jug pa’i kun nas nyon mongs pa rnam par ‘byung ba dang dang ldan pa tams cad mkhyen pa’i stobs} omniscience regarding the original of all suffering and which leads to dhyana, liberation, samadhi, and samapatti; {sngon gi gnas rjes su dran pa mkhyen pa’i stobs-power of knowledge that remembers former abodes {shi pho ba dang skye ba mkhyen pa’i stobs} power of knowing death, transmigration, and birth {zag pa zad pa
\n<\/a>7<\/span><\/span><\/a>. Grasping, duality and so forth.
\n<\/a>8<\/span><\/span><\/a>. {mi ‘jigs pa bzhi} – Four Fearlessnesses. Fearlessness in the knowledge of all things {chos thams cad mkhyen pa la mi ‘jigs pa}. or sarva-dharma-abhisambodhi vaishaaradya, fearlessness in knowing all the cessations of corruption {zag pa zad pa thams cad mkhyen pa la mi ‘jigs pa}. or sarvaashravak.saya jnaana-vaishaaradya, fearlessness according to the definitive prophetic declarations that these things which are intermittently cut off on the path. do not change into something else {bar du gcod pa’i chos rnams gzhan du mi ‘gyur bar nges pa’i lung bstan pa la mi ‘jigs pa}. or antaraayika-dharmaananyathaatva nishcitavyaakara.navaishaaradya, and the fearlessness that the path through which all excellent attributes are to be obtained, transformed and ascertained, is just what it is {phun sum tshogs pa thams cad thob par ‘gyur bar nges par ‘byung ba’i lam de bzhin du gyur ba la mi ‘jigs pa}. or sarvasampadadhigamaaya naira.nikapratipat tathaatvavaishaaradya.
\nThus Buddha is compared to a lion.\u00a0 Of the four fearlessnesses two are related to the buddhas themselves and two to sentient beings.\u00a0 The buddha has no fear, hesitation or doubt in saying he is realized, has removed all obscurations.\u00a0 Those are the two pertaining to himself.\u00a0 He has no fear to show the clear facts to other beings and pacify their\u00a0 mistakes on the path.\u00a0 Those are the two relating to others.
\n<\/a>9<\/span><\/span><\/a>. Eternalists and nihilists have the greatest ignorance among human beings, as elephants have the largest bodies among animals.
\n<\/a>10<\/span><\/span><\/a>. Having perfected the two accumulations, one attains the two wisdoms of nature and extent.
\n<\/a>11<\/span><\/span><\/a>. The Buddha is compared to a snow lion living in glaciers and snowy mountains, and this again, in its brilliance, to the sun.
\n<\/a>12<\/span><\/span><\/a>. brtul zhugs gnyis
\n<\/a>13<\/span><\/span><\/a>. For bcu yi read bcu gnyis KPSR.
\n<\/a>14<\/span><\/span><\/a>. This is adopted from Jigme Lingpa to increase blessings.\u00a0 Most of this praise comes from various great masters, as does the next line, praising Padmasambhava.
\n<\/a>15<\/span><\/span><\/a>. He is compared to Amitabha.
\n<\/a>16<\/span><\/span><\/a>. This is how he was born.
\n<\/a>17<\/span><\/span><\/a>. This is his buddha activity.
\n<\/a>18<\/span><\/span><\/a>. At the beginning of his commentary on the tshad ma rnam ‘grel.
\n<\/a>19<\/span><\/span><\/a>. Compared to Indra’s hundred-pointed vajra.
\n<\/a>20<\/span><\/span><\/a>. Master not only of the teachings, but all the three jewels.
\n<\/a>21<\/span><\/span><\/a>. mchod KTDR said “praise.”
\n<\/a>22<\/span><\/span><\/a>. Also by Mipham.
\n<\/a>23<\/span><\/span><\/a>. Sarasvati is often called “daughter of the swan.”
\n<\/a>24<\/span><\/span><\/a>. The sems sde, klong sde, and man ngag sde ati text collections of mind, space, and the oral instructins..\u00a0 Or perhaps also the vehicles of the teachings maha, anu, and ati.\u00a0 It could also denote outer inner and secret trios comprising all the nine yanas.
\n<\/a>25<\/span><\/span><\/a>. By {brgyud pa gsum} – Three Lineages. Intentional, or mind-to mind lineage of buddhas, symbolic lineage of awareness-holders, and aural lineage of mundane individuals.
\n<\/a>26<\/span><\/span><\/a>. In Hindu mythology he is a rishi who swallows all the rivers and oceans.\u00a0 The gods were very worried.\u00a0 They offered him praises and finally he vomited some up again.\u00a0 Similarly we should praise the vidyadharas.\u00a0 This was written by the first Kongtrul, Shechen, and Petrul, pupils of the first Khyentse.\u00a0 But KPSR also added something.
\n<\/a>27<\/span><\/span><\/a>. The learned masters are compared to Indra’s 32 ministers.
\n<\/a>28<\/span><\/span><\/a>. sa srung steng na: Elephants as the vehicle of Indra
\n<\/a>29<\/span><\/span><\/a>. Aryadeva once said Indra has 1000 eyes but still didn’t realize the true nature.\u00a0 I have one eye of wisdom and realize everything.\u00a0 KPSR.
\n<\/a>30<\/span><\/span><\/a>. With its four powers.\u00a0 This represents his buddha activity.
\n<\/a>31<\/span><\/span><\/a>. This was written by KPSR’s teacher Khenpo Khato.\u00a0 He came from kha to.\u00a0 He also adopted the next two lines from shechen master Dudul Namgyel, another shechen master.\u00a0 the following two lines are praise to Mipham by khato sechur ch\u00e0kyi gyamtso, Mipham’s student.
\n<\/a>32<\/span><\/span><\/a>. Representing negative obscurations.
\n<\/a>33<\/span><\/span><\/a>. Now there is prediction of Longchenpa by Padmasambhava found quite late by a terton of the late 1900s.\u00a0 Gnubs refers to Nubchen Sangye Yeshe, one of the 25 main students of Padmasambhava.\u00a0 He was a yogi of Manjushri or Yamantaka.\u00a0 He predicts that his emanation of called Mipham will come and that he will have a great ability to reveal mind termas.
\nIn many predictions it is said that when the first Khyentse, Kongtrul, and Mipham came that delayed by sixty years, the coming of a bad time in Tibet.\u00a0 Perhaps the fall of Tibet would already have occurred by 1900 without them.\u00a0 In particular Mipham was a predicted to be a special antidote for the armies at the edge of the bad time, the armies of the barbarians.\u00a0 It is said that in his time a Chinese army came to where he was in Chamdo.\u00a0 He stayed in the road, but the army never came.\u00a0 They went another way, and everyone was amazed.
\nBefore his parinirvana he said, “Now I am going to die, and I will not come here again and reincarnate.\u00a0 Tibet will not be as it was any longer.\u00a0 Instead I will go to the kingdom of Shambhala and be the chief minister of the king there.\u00a0 They asked him to teach Kalachakra the day of his passing.\u00a0 Also he asked one of his students to teach Kalachakra at Khato monastery.
\nThere are other predictions by Padmasambhava, but I could not find them all.\u00a0 Also Pema Osel Dangalampa said he could write a big book about Mipham’s previous lives and prophesies, but that Mipham wouldn’t like it.\u00a0 The first Khyentse, Mipham’s root guru enthroned him as an emanation of Manjushri, with a sword and lotus.\u00a0 He also wrote this one stanza saying, “You are like Manjushri and in revering the ultimate meaning of the teachings of Manjushri, Maitreya, Nagarjuna, Asanga, and Dharmakirti, you are incomparable, and therefore I honor you as Manjushri.
\n<\/a>34<\/span><\/span><\/a>. Now there is a prediction by the first Dudjom Rinpoche, khrag thung bdud ‘joms gro lod, predicting Mipham Rinpoche’s name and his activities.
\n<\/a>35<\/span><\/span><\/a>. There are many others, so many that KPSR could not find them all.
\n<\/a>36<\/span><\/span><\/a>. Discussed below.\u00a0 KTDR said spobs here could also be translated “courage.”
\n<\/a>37<\/span><\/span><\/a>. {so so yang dag par rig pa bzhi} – fourfold correct discriminations\/knowledges, the four discriminating\/analytical knowledges.\u00a0 Respectively they understand all 1) {don}. = meanings, 2) {chos}. = dharmas, 3) {nges pa’i tshig}. = languages, verbal discrimination 4) {spobs pa}.\u00a0 Confidences, here in the areas of ready speech, accurate penetration, etc.
\n<\/a>38<\/span><\/span><\/a>. He is very original, not simply repeating what is said by others.
\n<\/a>39<\/span><\/span><\/a>. Through respect.
\n<\/a>40<\/span><\/span><\/a>. He was given something like twenty names,
\n<\/a>41<\/span><\/span><\/a>. The outline KPSR follows in this commentary was composed by Mipham himself.
\n<\/a>42<\/span><\/span><\/a>. nges pa here has a verbal force like nges byed,\u00a0 KPSR.
\n<\/a>43<\/span><\/span><\/a>. Gnubs chen sangs rgyas ye shes
\n<\/a>44<\/span><\/span><\/a>. gnad gsal bar phye ba bsam gtan mig gi sgron me
\n<\/a>45<\/span><\/span><\/a>. gtan tshigs.
\n<\/a>46<\/span><\/span><\/a>. On the level of contemplation we cannot just look at things and get the whole truth about them.\u00a0 We have to explore them through reasoning, seek out their characteristics and so forth.\u00a0 Often rigs pa and gtan tshigs are the same, referring to reason in general.\u00a0 Here gtan tshigs is concerned more with the actual process of reasoning and rigs pa is more like the resulting certainty-wisdom, or unmistakable knowledge.\u00a0 Accurate gtan tshigs brings up unmistakable rigs pa in your mind.\u00a0 Then you contemplate and analyze it further.\u00a0 At last you find the wisdom of perfect meaning.\u00a0 Dharmakirti says that we cannot just accept any scripture at face value and expect to get the truth.\u00a0 Reliable understanding develops through the process of examination by reasoning.
\n<\/a>47<\/span><\/span><\/a>. Some titles reflect the meaning of a text, particular words that are discussed, the name of the place where the teaching was taught, or of the person who requested it, or a metaphor that is frequently used.\u00a0 Here the name unites the meaning and metaphor.\u00a0 KPSR.
\n<\/a>48<\/span><\/span><\/a>. grub mtha’, doctrine, is often used elsewhere in a sense where the doctrine is not necessarily true.
\n<\/a>49<\/span><\/span><\/a>. don.
\n<\/a>50<\/span><\/span><\/a>. By seeing the true nature.
\n<\/a>51<\/span><\/span><\/a>. All the Indian schools accept that there is something confused, unclear, or incomplete about the ordinary worldly viewpoint or doctrine.\u00a0 Their various viewpoints are meant to remedy this lack or confusion.\u00a0 They are the various kinds of doctrine beyond the world, which are supposed to be beyond confusion as well.\u00a0 However, the Buddhist view tends to consider all non-buddhist views as confused and worldly.\u00a0 They are opposed to Buddhist views as versions of the view beyond the world.\u00a0 KPSR.
\n<\/a>52<\/span><\/span><\/a>. phyal ba, rgyangs ‘phen, mur thug, and mu stegs.\u00a0 This text gives a condensed version of some teachings of the Guhyasamaja and Guhyagharba tantras.\u00a0 Here Padmasambhava’s summary of confused worldly views is not by names of schools, but kinds of beliefs.\u00a0 In this quotation there are only the names of the various kinds of worldly doctrine.\u00a0 However the text goes on to explain clearly and concisely what these terms mean.\u00a0 phyal ba means literally “flat ones,” are those who think the perfect state consists of temporary pleasures, eating, drinking, sleeping, and so forth.\u00a0 They think that is enough perfection for us and that there is nothing more.
\nThe gyang phen pas have a stronger view of a similar kind.\u00a0 gyang phen literally means “throwing away.”\u00a0 They do not worry about past and future lives, but live for the here and now.\u00a0 They have a stronger tendency to ignorance and tend nihilistically to deny and deprecate the past and future.\u00a0 They cling to the present, and “throw away” the past and future.
\nMur thug pas have a very limited and shrunken idea of what is proper.\u00a0 They are fixated on ritualistic, regimented orthodoxy.\u00a0 They all go in the same direction like sheep.\u00a0 It is like living in a small room with a low ceiling only one window to look out of, so that what can be seen is always the same very limited view.\u00a0 [mur thug literally means reaching the edge, limit, or an extreme state.\u00a0 They go about as far as they can go CIW]\nmu steg pas express extreme views of eternalism and nihilism.\u00a0 They like to live on the edge in that sense, [mu stegs means literally taking extremes as a support, such as a table. CIW]\u00a0 KPSR.
\n<\/a>53<\/span><\/span><\/a>. ska ba dpal brtsegs, in his lta ba rim pa bshad pa.\u00a0 He was one of the first seven monks ordained by Shantarakshita.\u00a0 He is one of the three famous translators mentioned in histories and so forth as Ka, Chok, and Shang.\u00a0 {ska cog zhang gsum} – the three young translators. 1) {ska ba dpal brtsegs}. 2) {cog ro klu’i rgyal mtshan}. 3) {zhang ye shes sde}
\nKa wa is his family name.\u00a0 He was one of the twenty-five famous students of Padmasambhava.\u00a0 This is a well-known text describing all the various kinds of views.\u00a0 KPSR
\n<\/a>54<\/span><\/span><\/a>. These numbers refer to seventeen different levels of view that he describes.\u00a0 The worldly level concerns tarkaya, in Tibetan rtog ge pas, those who are followers of conceptual thought.\u00a0 Those with views beyond the world to varying extents go beyond the realm of concept.\u00a0 One should understand the workings and relationships of the various kinds of views.\u00a0 They might be compared to various objects, that might be made out of gold, with varying levels of craftsmanship and artistry.\u00a0 Finally, one can stop, and leave them all alone, accepting only that which is best, the pure view beyond the world of the ultimate essence.\u00a0 The old masters of all schools learned the whole range of views, Buddhist and otherwise, so they could know what was good in each and what was best and why.\u00a0 KPSR.
\n<\/a>55<\/span><\/span><\/a>. Pramana, tshad ma means perfect, reliable, valid, authentic, and non-erroneous.\u00a0 It can be applied to perfect persons, correct perception, valid logical inference, trustworthy scripture, and so forth.\u00a0 Of course we must give reasons why this is so, since no one thinks their own doctrine is invalid.\u00a0 The three pramanas, tshad ma gsum, are perceptual, inferential, and scriptural pramana, mngon sum tshad ma, rjes dpag tshad ma, and lung tshad ma.\u00a0 In vajrayana the tshad ma gsum are a little different:\u00a0 lung, dam ngag, rig pa, scripture, oral instruction, and rig pa in the sense not of conceptual understanding but direct insight.\u00a0 KPSR.
\n<\/a>56<\/span><\/span><\/a>. Those arising from obscurations of the kleshas and distorted knowing.
\n<\/a>57<\/span><\/span><\/a>. That Buddha abandons all error entails that he has true knowledge, just as when all darkness and murkiness disappears, it follows that it is bright and clear.\u00a0 KPSR.
\n<\/a>58<\/span><\/span><\/a>. The buddhas have omniscient, direct knowledge of all natures throughout the three times.\u00a0 Therefore, they have no need to infer hidden characteristics by inference.\u00a0 KPSR
\n<\/a>59<\/span><\/span><\/a>. 3 analyses.\u00a0\u00a0 What is valid knowledge of perception is commonly established by 1) investigating perception.\u00a0\u00a0 Eg, by looking we can see that there is a glass here.\u00a0 But not all knowledge is\u00a0 perceptual.\u00a0 There is also valid inference using reliable signs. Eg we hear a car outside, and by that we infer that a car is there.\u00a0 This is not just unsupported opinion.\u00a0 2)\u00a0 Inferential investigation shows that we have a justification for our conclusion.\u00a0 But it is not the highest certainty either.\u00a0 Wisdom could have direct perception of the car, just as when we directly see a car in front of us.\u00a0 It sees the nature of things as they are, eg. emptiness, impermanence etc.\u00a0 Things that are very hidden and hard to discover and cannot even be known by reasons can still be known by 3) investigation of true words.\u00a0 For example the Buddha predicted certain events that later actually occurred.\u00a0 He predicted that various good things would happen if certain practices were followed.\u00a0 Those who believed him eventually verified this.\u00a0 These teachings are beyond our ordinary thought.\u00a0\u00a0 They cannot be verified at once by ordinary thought, but later can be by wisdom.\u00a0 For example, in the beginning we cannot verify that all beings have Buddha nature.\u00a0 We must take it on trust.\u00a0 But if we become enlightened, we can see the truth of this for ourselves.\u00a0 It becomes direct perception.\u00a0 Therefore, through these three investigations, we can eventually verify for ourselves with certainty that the Buddha’s teaching is reliable.
\nMoreover, if we simply take all the teachings on one level, without taking into account how they were taught for beings on different levels with different powers of mind and so forth they will seem to be contradictory,\u00a0 But if we understand the intention, they will be seen to be authentic and reliable.
\n<\/a>60<\/span><\/span><\/a>. The three kinds of inferential reasoning are 1) grags pa rjes dpag, inference from reports, 2) dgnos stobs rjes dpag, inference from the power of the thing itself, inference from reality itself.\u00a0 This is the one that ultimately shows that the teachings are true.\u00a0 3) yid ches rjes dpag, the inference of trust of faith.\u00a0 For example, at first we take on trust the teachings that the practice of the six paramitas brings enlightenment.\u00a0 These three kinds of inferential reasoning having all the three modes are necessary when we are analyzing knowledge that at that time is not knowable by us through direct perception.\u00a0 The three analyses and the three pramanas, dpyad gsum and tshad ma gsum, are the same in general.\u00a0 But tshad ma gsum and 3 inferences are somewhat different.\u00a0 KPSR.
\n<\/a>61<\/span><\/span><\/a>. The presence of the dharma in the subject, forward entailment, and reversed entailment, phyogs chos, rjes khyab nd ldog khyab.\u00a0 These are discussed below.
\n<\/a>62<\/span><\/span><\/a>. To explain the last line of the above root verses, the inner nature of that individual certainty wisdom is Manjushri, so now we pay respect to him.
\n<\/a>63<\/span><\/span><\/a>. External knowledge is Manjushri’s blessing, which leads to wisdom through a proper attitude of devotion about what is known with the three gates.
\n<\/a>64<\/span><\/span><\/a>. One of the four reasonings as discussed below.
\n<\/a>65<\/span><\/span><\/a>. The reason in this case is, “because it is taught by the Buddha, who has completely given up all errors.\u00a0 This, in logical terminology, is a reason of effect.\u00a0 In general, there are three kinds of reason: gtan tshigs or in Sanskrit hetu.\u00a0 These are\u00a0 1)\u00a0 rang bzhin gyi rtags, the reason of nature, 2)\u00a0 bras bu’i rtags, the reason of effect 3)\u00a0 ma dmigs pa’i rtags, the reason of non-observation. The reasons of effect and nature are quite similar in general.\u00a0 We look at the result, eg. a beautiful flower in the garden, we also see that the cause of that beauty is completely functioning.\u00a0 The cause is the right conditions and so forth.\u00a0 If we see the Buddha’s teachings as a result, and we can see its causes too as something wonderful.\u00a0 That is the reason of effect.\u00a0 Logically, the Buddha’s doctrine is the dharmin, or subject of inference.\u00a0 Non-confusion, or authenticity is what is to be established about it.
\n<\/a>66<\/span><\/span><\/a>. Which are the criteria of a valid syllogism.\u00a0 These are discussed below.
\n<\/a>67<\/span><\/span><\/a>. rjes khyab.\u00a0 khyab is literally pervasion, meaning that it applies in all cases.
\n<\/a>68<\/span><\/span><\/a>. The contrapositive.
\n<\/a>69<\/span><\/span><\/a>. Someone wise might conceivably show others the wrong path; but since buddhas are compassionate, they will not do so, any more than eg, a mother will purposely deceive her child.\u00a0 We know the Buddha has compassion, because compassion is intrinsically part of the seed of enlightenment.\u00a0 Therefore he will not deceive others.
\n<\/a>70<\/span><\/span><\/a>. In summary, first Buddha, as the benefit for himself, attained and\u00a0 realized everything through wisdom.\u00a0 Also he has wisdom, compassion, and so forth to help beings according to their inclination, capabilities, and wishes.\u00a0 [khams: element qua. mental state, their interest: eg whether they are inclined to sutra, vinaya, or whatever.\u00a0 dbang po, powers or capabilities, bsam pa is different thoughts and wishes.\u00a0 Each teaching brings its described result, so no one is deceived.\u00a0 So that teaching is without error and deception, khrul med.
\n<\/a>71<\/span><\/span><\/a>. Omniscience comes with enlightenment.\u00a0 One who is not enlightened cannot turn the wheel of Dharma completely properly.
\n<\/a>72<\/span><\/span><\/a>. gshegs pa has a meaning like de bshin gshegs pa, thus-gone, tathagata, and means\u00a0 “realized.”\u00a0 The tathagata is a realized one, or buddha.\u00a0 He understands perfectly, goes with complete understanding, and has developed the wisdom of enlightenment.
\n<\/a>73<\/span><\/span><\/a>. The Buddha has omniscience and by that he can turn the wheel of all kinds of teachings of the true and provisional meanings and so forth, as required by all kinds of sentient beings.\u00a0 That kind of thing comes about through dgnos stobs rigs pa, reasoning by the power of the things themselves.\u00a0 These quotes show that the thesis is supported by the teachings.\u00a0 KPSR.
\n<\/a>74<\/span><\/span><\/a>. The one knowledge of Buddha clears up all objects of knowledge and knows the measure of all knowledges.\u00a0 KPSR.
\n<\/a>75<\/span><\/span><\/a>. You, Buddha, have demolished all the conceptions of worldly beings by going beyond them.
\n<\/a>76<\/span><\/span><\/a>. KPSR explained this as meaning about the same as the previous line.
\n<\/a>77<\/span><\/span><\/a>. sgeg pa’i rdo rje.
\n<\/a>78<\/span><\/span><\/a>. Khab is palace or realm. so this is a blazing realm of the fire of wisdom without ignorance.
\n<\/a>79<\/span><\/span><\/a>. As tshad ma\/ pramana.
\n<\/a>80<\/span><\/span><\/a>. Some teachings are for different sorts of mind.\u00a0 KPSR related this primarily to the idea of differences in capacity for receiving the true meaning teachings, which causes the Buddha to present some teachings in a provisional form.
\n<\/a>81<\/span><\/span><\/a>. Whatever Buddha taught, for example the four noble truths, his speech is found to be correct.\u00a0 Therefore we can infer that he is a buddha without obscuration.\u00a0 We know that what he taught was true, because he showed what to accept and reject, and the method for doing that.\u00a0\u00a0 Everyone would like to get rid of suffering and achieve peace, but Buddha actually showed the perfect method to remove ego-clinging so that we can do this.\u00a0 As regards the principle purpose of his teaching, to remove samsaric obscuration and to obtain nirvana, Buddha was never deceptive.\u00a0 Those who practice as he says will reach the fruition he describes without fail.\u00a0 From this we know he is perfect.
\n<\/a>82<\/span><\/span><\/a>. If practitioners see that certain practices are good and suitable for them, they will follow them; but if they are found in practice to be deceitful, unsuitable contradictory, or fruitless they won’t.\u00a0 That is obvious.\u00a0 This is the opposite approach to what the Hindus sometimes said in the old debates,\u00a0 “The Vedas are non-deceptive because they come from the gods.”\u00a0 If Buddhists do not to go beyond saying, “the teachings are true because the Buddha taught them, that is no better.\u00a0 KPSR.
\n<\/a>83<\/span><\/span><\/a>.\u00a0 {shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa
\nSanchayagaathaa-prajnaapaaramitaa-suutra, condensed perfection of wisdom sutra.
\n<\/a>84<\/span><\/span><\/a>. In brief, Buddha’s teachings are true, 1) because they correspond to the true nature, and 2nd because if we practice them, we achieve the promised result.\u00a0 KPSR.
\n<\/a>85<\/span><\/span><\/a>. Senseless:\u00a0 For example, debating whether a raven has teeth or not is useless for getting enlightened.\u00a0 Wrong sense, means being confused or mixed up about meanings.\u00a0 For example, because of falling into extreme views, one may adopt wrong practices, eg. seeking to stabilize eternal bliss or blank emptiness.\u00a0 The Buddha’s teaching doesn’t have these two errors so it is meaningful, beneficial,, and has the true sense, don ldan.\u00a0 KPSR.
\n<\/a>86<\/span><\/span><\/a>. Thos here means study without contemplation and meditation.\u00a0 rtsod pa is fixation on argument and criticizing others. The Buddha does not have these two errors, and therefore his teachings focus on establishing true vision of how things are through genuine practice of the path as a whole.
\n<\/a>87<\/span><\/span><\/a>. nyan g.yo deception and hypocrisy.\u00a0 Someone pretends to be very holy and special etc.\u00a0 brtse med means not being caring about others, having no compassion.\u00a0 Because the Buddha’s teaching does not have these two faults,\u00a0 it removes all sufferings from oneself and others.
\n<\/a>88<\/span><\/span><\/a>. bstan bcos here means the teachings altogether.\u00a0 KPSR
\n<\/a>89<\/span><\/span><\/a>. Only Buddhas and their teachings have such qualities, and others don’t.
\n<\/a>90<\/span><\/span><\/a>. Buddha’s teaching is meaningful, and therefore connected to compassion.\u00a0 Its compassionate activity is removing cause of the three realms of samsara.\u00a0 Its result is the ultimate state of peace.\u00a0 The teaching of the great sages [drang srong = .ri.shi] is like that.\u00a0\u00a0 Without lack of knowledge, they and it have infallible meaning and benefit.
\n<\/a>91<\/span><\/span><\/a>. Such teaching will lead to the same enlightenment, and so it should be honored like the teaching of the Buddha.
\n<\/a>92<\/span><\/span><\/a>. In one of his praises.
\n<\/a>93<\/span><\/span><\/a>. Such a sage has found the middle way between eternalism and nihilism.\u00a0 KPSR.
\n<\/a>94<\/span><\/span><\/a>. Without contradiction, kha ‘dzin ma byed.\u00a0 This, which is explained below does not mean that they withstand analysis for being absolutely true.
\n<\/a>95<\/span><\/span><\/a>. These two lines are very famous.\u00a0 Dignaga had written many teachings on pramana, but in this text he brings them all together.\u00a0 This is part of his first praise to the Buddha.\u00a0 He wrote this on his cape.\u00a0 He wrote it three times.\u00a0 The first time the earth shook seven times.\u00a0 The second chapter of Dharmakirti’s tshad ma rnam ‘grel is based on these two lines.\u00a0 It establishes that the Buddha is truth and genuineness in a uniquely excellent way.\u00a0\u00a0 Having seen that the teaching is true, we see that Buddha too is correct and authentic.\u00a0 Buddhas give up all errors from the root.\u00a0 They know all objects without blockage.\u00a0 The perfect teaching has a perfect teacher.\u00a0 He has perfect intention and activities, and so there is a perfect result. Buddha himself attained the realization of a sugata and also his activity helps others.
\n<\/a>96<\/span><\/span><\/a>. tshad mar gyur: gaining conviction, attaining pramana. KPSR said that the meaning is not simply that one has true ideas or perceptions, but that one becomes a genuine being as a whole.
\n<\/a>97<\/span><\/span><\/a>. Five attributes are mentioned.\u00a0 tshad par ‘gyur, becoming means that the Buddha is authentic, true, honest, and non-deceitful. ‘gro la phan, for the benefit of sentient beings, means intent to do benefit for all others impartially.\u00a0 ston pa, teacher, means that he has the ability, skill, and methods to teach perfectly.\u00a0 bder gshegs, sugata, means that he has perfectly gone to the enlightened state.\u00a0 This is the source of the ability to be a perfect teacher.\u00a0 So therefore he performs his various activities as skyob pa, protector, of beings\u00a0 All these establish that the Buddha is a perfect teacher.
\n<\/a>98<\/span><\/span><\/a>. I praise you with great respect and also invoke respect from others.
\n<\/a>99<\/span><\/span><\/a>. Here wish = intention.\u00a0 KPSR
\n<\/a>100<\/span><\/span><\/a>. Sbyor ba, the application of his intention, is his showing teachings in accord with the needs and capabilities of beings.
\n<\/a>101<\/span><\/span><\/a>. This praise to the Buddha says that Buddha has perfect cause and result, therefore he is perfect = tshad ma.\u00a0 The perfect cause is that his intention and actions are perfect.\u00a0 bsam pa is intention, compassion for all sentient beings without exception.\u00a0 The result is the two benefits for oneself and others.\u00a0 Those people who gain the perfect benefit for oneself become sugatas.\u00a0 This is understand in three ways:\u00a0 They have gone beautifully, without returning, and gone completely.\u00a0 Going beautifully means that they\u00a0 give up all major obscurations that are causes of samsaric birth.\u00a0 Going without returning means giving up any cause of returning to the world.\u00a0 The Buddha is even beyond nirvana.\u00a0 Gone completely means that he has no stains of obscurations, but has gone completely into enlightenment.\u00a0 Those three senses apply in three ways.\u00a0 The first shows that Buddha is very special compared to people, Buddhist or otherwise, with only a little temporary detachment.\u00a0 Second, Buddha is beyond all the arhats and pratyekabuddhas.\u00a0 Third he is beyond those of the mahayana, no matter how learned and accomplished who have not removed all the obscurations.
\n<\/a>102<\/span><\/span><\/a>. Perfect beneficial activity for others means the Buddha can give others the teaching, and liberate them.\u00a0 KPSR.
\n<\/a>103<\/span><\/span><\/a>. If, through the three pramanas, we have incomparable certainty wisdom within our hearts, that confidence is ultimate devotion, the ultimate refuge and Praise, and the root of enlightenment, and all blessings etc.
\n<\/a>104<\/span><\/span><\/a>. yid khyed shes kyi ded pas.
\n<\/a>105<\/span><\/span><\/a>. We see that all these are consistent, without the confusion that characterizes samsara.
\n<\/a>106<\/span><\/span><\/a>. i.e. reality, things as they are.
\n<\/a>107<\/span><\/span><\/a>. This is by KPSR himself.\u00a0 He had a dream in which he was reciting it.\u00a0 At first he thought it was from text, but could not find it.\u00a0 Still he rather liked it and decided to include it.
\n<\/a>108<\/span><\/span><\/a>. Like the sun.\u00a0 KPSR.
\n<\/a>109<\/span><\/span><\/a>. It can also be known in this way.\u00a0 KPSR.\u00a0 See above this distinction between the essence and blessing of Manjushri.
\n<\/a>110<\/span><\/span><\/a>. Or in terms of the three reasons, rtags gsum the ‘bras bu rtags, like seeing smoke and by that establishing fire.
\n<\/a>111<\/span><\/span><\/a>. The sangha possesses this awareness and liberating qualities of realization.\u00a0 These inner qualities arise from certainty-wisdom.\u00a0\u00a0 Also it is the sangha who practices the Buddha’s teaching, and so establishes this certainty-wisdom.
\n<\/a>112<\/span><\/span><\/a>. It shows that people who do this are special, since they respect someone else.\u00a0 KPSR.
\n<\/a>113<\/span><\/span><\/a>. bstan bcos, usually shastra, as above.\u00a0 Here KPSR said that the sense was more the teachings in general, and US said that the connotation was the teachings when delivered for certain purposes.
\n<\/a>114<\/span><\/span><\/a>. This increases merit so that enlightenment is gained.\u00a0 If reasoning is rightly used it inspires people to appreciate directly the experiential meaning of the teachings and teacher.\u00a0 But often the result is just the opposite, to make it all seem very conceptualized, abstract, and proud of its orthodoxy.\u00a0 It becomes uselessly circular.\u00a0 The teachings are true because the Buddha taught them, and the Buddha is an authentic, true person because the teachings say so.\u00a0 We have to be inspired to see for ourselves what is meant.\u00a0 For example, the Gelugpas often begin more with reasoning and then practice.\u00a0 The Nyingmas and Kagyus tend to start in the middle with some of both.\u00a0 But in the end, if they practice well, they all go to the same place.\u00a0 KPSR.
\n<\/a>115<\/span><\/span><\/a>. 1 of the six root texts of the Kadampa school.\u00a0 So merit, as gained from expressions of homage and so forth, is important.\u00a0 KPSR
\n<\/a>116<\/span><\/span><\/a>. legs bzhad.\u00a0 Literally it means good\/ excellent speech\/ explanation\/ teaching.\u00a0 It refers to all the true teachings of the sutras, tantras, and commentaries. KPSR
\n<\/a>117<\/span><\/span><\/a>. yang dag brten, completely relying on. KPSR
\n<\/a>118<\/span><\/span><\/a>. His commentary on Nagarjuna’s Mulamadhyaamakakaarikas.\u00a0 First Chandrakirti quotes the Buddha’s teaching in the sutras, then he comments on the meaning and says “that is what it says.”\u00a0 Then KPSR has a shes do mark the end of the quotation and notes that many others have also said this.
\n<\/a>119<\/span><\/span><\/a>. nges pa, certainty.
\n<\/a>120<\/span><\/span><\/a>. KPSR\u00a0 Here “the world” means “the individual beings in the world.”\u00a0 These beings arise in dependence on the five skandhas.\u00a0 “Beings” is a name imputed to the skandhas, so ultimately it is they that are the world.\u00a0 KPSR.\u00a0 The usage is something like the french tout le monde.\u00a0 Literally it means “all the world,” but the sense is “Everybody.” The worldly truth is not the real truth about the world, which would be the absolute truth.\u00a0 It is the erroneous beliefs about the world of people in general.
\nThen why not translate a’jig rten as people?\u00a0 That would obscure other meanings.\u00a0 The Chandrakirti passage also says the content of worldly truth = the skandhas, and explains this by saying it depends on the skandhas. How does it depend? Primarily logically, in the sense that entities in the world are imputed on the basis of patterns of dharmas included under the skandhas.\u00a0 Causal and compositional dependence presupposes the existence of these imputed entities. In that sense a’jig rten includes all statements about entities in the world, persons and otherwise that the world’s opinion would say are true.\u00a0 To make sense of this in English it helps to remember that while a’jig rten is usually translated “the world” that meaning comes from the literal sense “that which is a support of = is characterized by destruction.”\u00a0 The point is also being made that entities described in worldly truth = entities dependent on the skandhas = destructible entities.
\n<\/a>121<\/span><\/span><\/a>. There are two occurrences of zhes.\u00a0 The first indicates that Chandrakirti is referring to a similar quote from Nagarjuna.\u00a0 The second, zhes sogs, refers to what Chandrakirti has said as a whole, and notes that many others have also said this.\u00a0 KPSR.
\n<\/a>122<\/span><\/span><\/a>. bden gnyis dgnos pa’i gnas tshul.\u00a0 The meaning would be pretty much the same if dgnos pa’i were omitted.\u00a0 The primarily intended meaning is not “the two truths as the nature of things in general.”\u00a0 rdzi zab read rdze zab.\u00a0 KPSR.\u00a0 He considered rendering it, “the nature of these things the two truths.”\u00a0 Then he decided “the actual nature of the two truths” was better.
\n<\/a>123<\/span><\/span><\/a>. mtha’ dpyad na, literally search out the edge, analyze the details.\u00a0 system: rnam bzhag.
\n<\/a>124<\/span><\/span><\/a>. nges tshig refers to the meaning of the individual words of a term, in terms of semantics, etymology and the like.\u00a0 This sort of analysis is very common in Tibetan texts.\u00a0 Thus, for kun rdzob, relative truth,\u00a0 one would discuss what kun means and what rdzob means.\u00a0 In sanskrit it would involve breaking a word into components, eg. sam-v.riti.
\n<\/a>125<\/span><\/span><\/a>. mtshan nyid is more general meaning of a term.\u00a0 It can mean essential characteristic, defining characteristic, or definition.\u00a0 Students in monastic colleges learn many formulae defining Dharma terms.\u00a0 Both these formulae and the characteristics they describe are mtshan nyid.
\n<\/a>126<\/span><\/span><\/a>. blo dang dbang pos bsam pa’i yul.\u00a0 At first KPSR interpreted this as mind = sems or shes pa, dualistic consciousness and the objects of the five senses.\u00a0 Then he seemed to think the meaning might be clearer if the phrase were broken down as blo yis bsam pa’i yul dang dbang pos bsam pa’i yul.\u00a0 Objects contemplated by mind and objects contemplated by the five senses.\u00a0 The meaning is ultimately the same, but the second makes it clearer that mind insofar as it is beyond dualistic objects is not included.\u00a0 Relative objects are things we perceive “like Buddhas, dogs, and raccoons.”
\n<\/a>127<\/span><\/span><\/a>. nges tshig.
\n<\/a>128<\/span><\/span><\/a>. Svaalak.shana, rang mtshan.\u00a0 Individual characteristics are not deceptive on their own everyday practical level.\u00a0 We are not cheated in our ordinary expectations from knowing that fire is hot and so forth.\u00a0 We would be cheated on that level if we believed fire was cold.\u00a0 This is true even though on another level “Fire is hot” and “fire is cold” are on the same footing in being unable to bear analysis for being statements of absolute truth.
\n<\/a>129<\/span><\/span><\/a>. The names and systems of the two truths were formulated by the madhyamaka and higher schools to bring clearer understanding to the notions of worldly beings.\u00a0 They also made further divisions of true and false within the relative, making appropriate divisions within symbolic knowledge for that purpose or side of things.\u00a0 KPSR.
\n<\/a>130<\/span><\/span><\/a>. gshal bya, Literally measure.\u00a0 KPSR.\u00a0 One investigates things, trying to encompass them from every angle, until finally one sees them as they are.
\n<\/a>131<\/span><\/span><\/a>.\u00a0 <the mind of>.
\n<\/a>132<\/span><\/span><\/a>. If you want to know more about one you should also study the other.\u00a0 The lions look in opposite directions with their necks joined.\u00a0 That is a symbol of strength that will not fall into the two extremes. KPSR
\n<\/a>133<\/span><\/span><\/a>. byed las
\n<\/a>134<\/span><\/span><\/a>. <by the style of arising>.
\n<\/a>135<\/span><\/span><\/a>. khyab chung.\u00a0 If we think interdependence, tendrel, is concerned only with everyday matter of causal succession, such as the arising from each other of seed, stem, flower, and fruit, our understanding is very small and partial.\u00a0 Everything in the universe is within tendrel, and everything constantly depends on everything else.\u00a0 All the atoms in the whole of space are connected and so forth.\u00a0 This connection is not only within a single moment in time, but extends throughout the three times.\u00a0 That is to say, it transcends everyday notions of space and time.
\n<\/a>136<\/span><\/span><\/a>. This is a famous sanskrit grammar.\u00a0 It is in the Tengyur.\u00a0 It contains all the Sanskrit-Tibetan rules of translation that were made at the time of Trisong Detsen’s son Mutig Tsenpo.\u00a0 He invited many great masters like Vairochana, Kawa Peltseg and so forth.\u00a0 For example that is why bhagavat is always translated bcom ldan ‘das and so forth.\u00a0 sgra is sound, or word, and sbyor is how to apply them.\u00a0 sgra sometimes refers to sanskrit.\u00a0 For instance sgra mkhas doesn’t mean someone who knows about sound, but an expert on Sanskrit.
\n<\/a>137<\/span><\/span><\/a>. ‘du ‘phrod ‘du is joined or gathered together, and ‘phrod mingled, or harmonious meeting.\u00a0 Things meet and cooperate.\u00a0 The universe is a coop, as it were, a condominium.\u00a0 Also there is a sense of things working as they are supposed to:\u00a0 Weapons cut, medicines cure, and whatever.\u00a0 This is a mtshan nyid of tendrel, its definition, what is it really.\u00a0 Mtshan nyid means definition, but also characteristic or principle.\u00a0 For example, like people are essentially characterized by being able to think.
\n<\/a>138<\/span><\/span><\/a>. What arises interdependently does not arise without cause.\u00a0 Non-cause, rgyu min, means a completely external cause, unrelated to the nature of what arises.\u00a0 An eternal creator would be such a cause, whose nature is totally unrelated to that of the temporary things that arise.\u00a0 For example, as barley does not come from rice.\u00a0 Some systems say time brings about everything.\u00a0 It makes us sleep, wake, get old, die etc.
\n<\/a>139<\/span><\/span><\/a>. nyer len:\u00a0 for example eating food is not like this.\u00a0 The creation of an embryo from the father and mother is.\u00a0 The things in this list are so connected.\u00a0 For example sdug bsngal nyer len phung po eg the skandhas are closely connected to suffering.
\n<\/a>140<\/span><\/span><\/a>. go ‘byed,
\n<\/a>141<\/span><\/span><\/a>. Often name and form is explained as the five skandhas.\u00a0 In that case feeling, perception, formations, and consciousness are the skandhas of name.
\n<\/a>142<\/span><\/span><\/a>. rig pa.
\n<\/a>143<\/span><\/span><\/a>. len pa.
\n<\/a>144<\/span><\/span><\/a>. smra ngags ‘den read smre ngags ‘don.\u00a0 KPSR.
\n<\/a>145<\/span><\/span><\/a>. Literally ignorance etc.
\n<\/a>146<\/span><\/span><\/a>. dmigs pa’i yul.\u00a0 This is pretty much equivalent to objects of knowledge here.\u00a0 KPSR.
\n<\/a>147<\/span><\/span><\/a>. Emotional patterns, including ignorance, focus our attention or knowledge.\u00a0 Then the sense consciousnesses assist and reflect the emotion.\u00a0 We can also say emotion is projected onto sense-perception.\u00a0 Because of ignorance these are seen as independent external objects.\u00a0 The emotions are like a basic ground.\u00a0 The senses help project them.\u00a0 Then they increase.\u00a0 There is always ignorance, but without the helping conditions the emotions arise as the fully developed suffering of samsara.
\n<\/a>148<\/span><\/span><\/a>. The system of karma, the kleshas, and suffering refers to the close association of these elements in terms of the twelve nidanas.\u00a0 Of the 12 nidanas the first is ignorance, the eighth is attachment, srid pa, and the ninth is len pa, accepting.\u00a0 These three are known as kleshas.\u00a0 ‘du bshes, the second, and the tenth are called las, karma.\u00a0 The rest are called sdug bsngal.\u00a0 There are seven of those.\u00a0 They arise through the agency of the six inner elements or khams, which are related to the body.\u00a0 Thus the inner earth element makes us solid, the inner water element makes us moist etc.\u00a0 Here the subject is inner tendrel as related to our personal consciousness and skandhas, as opposed to the system of external tendrel as a whole.
\n<\/a>149<\/span><\/span><\/a>. bsam pa yid byed.\u00a0 Here both terms have a similar meaning, attention etc. except that bsam pa refers more to the object and yid byed to the subject.\u00a0 Both terms also have other meanings.
\n<\/a>150<\/span><\/span><\/a>. nyer len.
\n<\/a>151<\/span><\/span><\/a>. The point is that as long as there is dualistic consciousness etc there will be rebirth.
\n<\/a>152<\/span><\/span><\/a>. ‘jug pa. KPSR.
\n<\/a>153<\/span><\/span><\/a>. ‘phos.\u00a0 From the viewpoint of absolute analysis.
\n<\/a>154<\/span><\/span><\/a>. Generations of students learn to chant the same texts from each other, but recitation involves different word-events.\u00a0 Lamps may be used to light each other, but each has its own individual flame.\u00a0 Things do not actually go into a mirror when their reflections appear there.\u00a0 The power of producing fire is not in a burning glass by itself, but works by its concentrating the rays of the sun.\u00a0 People insulted at work may go home and insult their dogs and cats, but it is not the same insult-event in each case.\u00a0 The continuity of the skandhas in rebirth should be seen as analogous to these examples.\u00a0 KPSR.
\n<\/a>155<\/span><\/span><\/a>. ‘bras bu ltos pa rigs pa: the effect depends on the cause.\u00a0 That connection of reliance or dependence is reliable and unchanging, and makes systematic sense.\u00a0 One looks from the effect to the cause.
\nbya ba byed pa’i rigs pa: the reasoning of causal functioning.\u00a0 One looks from the viewpoint of the cause producing the effect.
\n‘thad pa grub pa’i rigs pa:\u00a0 suitable establishment.\u00a0 What happens is natural and in order.\u00a0 It is proper for fire to burn.\u00a0 That it is what it usually does, and what it is “supposed” to do.\u00a0 It snows in winter and rains in summer.\u00a0 Water washes things.\u00a0 Medicines heal and poisons kill.\u00a0 It can also be used to describe valid proofs, arguments, and so forth.\u00a0 Here the point is that sees things as they are without exaggeration and deprecation.\u00a0 The difference from the reasoning of action or function is that there is an emphasis not just on what something does, but on this being “suitable” within the system of relationships of things as they are.\u00a0 What is done fits in the system of things.
\nchos nyid rigs pa:\u00a0 Again this is like the nature of fire being hot, and water moist.\u00a0 This is more concerned with the quality of the thing itself and the last with what it might or can be expected to produce.\u00a0 For example fire is hot by nature, and therefore it is capable of burning, cooking, and so forth.
\nrigs pa can be applied to objects, e.g. seeing the nature and proper action of fire as it is; but it is also a mental state of seeing these natures and functions etc as they are.\u00a0 So it also has a subjective aspect.
\n<\/a>156<\/span><\/span><\/a>. The nature of things is not bizarre, capricious, and utterly unfathomable but reasonable and orderly in the sense of being workable.\u00a0 This well-known order really exists on the phenomenal level.\u00a0 We can discover it properly, and this is rigs pa.\u00a0 Being able to cook dinner and wash the dishes involves knowing things as they are to some extent.\u00a0 If we think fire will cool things off, we don’t have rigs pa.
\n<\/a>157<\/span><\/span><\/a>. rigs pa.
\n<\/a>158<\/span><\/span><\/a>. Ie not falsifiable and irrefutable by anything.
\n<\/a>159<\/span><\/span><\/a>. ‘bras bu’i sgno nas rgyu’i tshogs nus sgrub par byed pa rgyu bya ba byed pa’i mtshan nyid. producing cause\/ function: EG from barley seeds + the other necessary conditions barley grows and nothing else.
\n<\/a>160<\/span><\/span><\/a>. rgyu’i sgo nas a’bras bu’i tshogs nus sgrub par byed pa a’bras bu ltos pa’i rigs pa’i mtshan nyid.
\n<\/a>161<\/span><\/span><\/a>. chos kun ngo bo gang yin pa sgrub par byed pa ngo bo chos nyid rigs pa’i mtshan nyid.\u00a0 chos kun ngo bo isn’t the nature of all dharmas [the absolute, emptiness] here.\u00a0 It refers to the natures of all dharmas, e.g heat for fire, wetness for water, though included among those is the nature of emptiness, the absolute.
\n<\/a>162<\/span><\/span><\/a>. rgyu a’bras ngo bo nyid gsum gyi shes bya gnas lugs dngos stobs gyi rigs pas sgrub pa a’thad pa sgrub pa’i rigs pa’i mtshan nyid.
\n<\/a>163<\/span><\/span><\/a>. mngon par grub pa: this can mean fully\/ actually\/ perfectly\/ manifestly establishing\/ existing; but here the difference between the sense bya ba byed pa in the last phrase and this is best considered in terms of the definitions of the different kinds of reasoning.
\n<\/a>164<\/span><\/span><\/a>. yul dang tshad.\u00a0 tshad here the same sense as tshad ma.
\n<\/a>165<\/span><\/span><\/a>. mthun snang su grub pa.
\n<\/a>166<\/span><\/span><\/a>. dgnos gshi.
\n<\/a>167<\/span><\/span><\/a>. thal sa.
\n<\/a>168<\/span><\/span><\/a>. bsgrub pa thal drags.
\n<\/a>169<\/span><\/span><\/a>. thal drags.
\n<\/a>170<\/span><\/span><\/a>. Ego.
\n<\/a>171<\/span><\/span><\/a>. In abhidharma perception is often said to be “direct.”\u00a0 This makes the most sense when we say we have direct knowledge of our own experiences.\u00a0 It means that the way we usually talk about experiences is such that we do not speak of experiences AS SUCH as obscured, or say that we do not know what they really are. We may say that a certain experience is obscured or illusory perception of an external object.\u00a0 Abhidharma sometimes gets in trouble by talking about direct perception of external objects.\u00a0 Later schools rightly refuted such statements, which entail an absolute knowledge of external objects that could never be wrong or incomplete.
\n<\/a>172<\/span><\/span><\/a>. It is said to be proper to establish such things in traditional Buddhist philosophy on the ordinary level, in abhidharma etc.\u00a0 What is not said to be\u00a0 proper is to take this kind of reasoning beyond its proper scope and attempt to use such reasoning to establish such entities as truly existing absolutes.\u00a0 The analysis for the absolute of madhyamaka is said to establish the sense in which this is improper.\u00a0 One also has to explain the seeming paradox of such statements as “The absolute is beyond words” of “The absolute is empty.”
\n<\/a>173<\/span><\/span><\/a>. lkog
\n<\/a>174<\/span><\/span><\/a>. zal sar skyel ba.
\n<\/a>175<\/span><\/span><\/a>. dngos po[‘i] stobs kyi rigs pa.
\n<\/a>176<\/span><\/span><\/a>. ‘thob.
\n<\/a>177<\/span><\/span><\/a>. rgyu bya ba byed pa’i rigs pa.
\n<\/a>178<\/span><\/span><\/a>. byed pa.
\n<\/a>179<\/span><\/span><\/a>. bya ba.
\n<\/a>180<\/span><\/span><\/a>. gdags.
\n<\/a>181<\/span><\/span><\/a>. ‘di dag.
\n<\/a>182<\/span><\/span><\/a>. ‘ga’ zhig.
\n<\/a>183<\/span><\/span><\/a>. a’dzin.
\n<\/a>184<\/span><\/span><\/a>. nyer len gyi rgyu.\u00a0 This is variously translated substantial cause, perpetuating cause etc.\u00a0 It is opposed to conditions because it is more directly connected or is the thing that would ordinarily be said to turn into the effect as the seed does the sprout.
\n<\/a>185<\/span><\/span><\/a>. lhan cig byed pa’i rkyen.
\n<\/a>186<\/span><\/span><\/a>. In abhidharma consciousnesses are momentary.\u00a0 Ordinarily we commonly speak of being aware of things over a space of time.\u00a0 This is explained in abhidharma as being due to a causal succession of dharmas like successive frames of a movie. [Let us ignore for now that apprehension is also said to become conceptualized or mentalized].
\n<\/a>187<\/span><\/span><\/a>. Not mentioned in the verse above.
\n<\/a>188<\/span><\/span><\/a>. sems kyi rjes ‘jug.
\n<\/a>189<\/span><\/span><\/a>. sems dang mtshan nyid mtshan gshi.
\n<\/a>190<\/span><\/span><\/a>. rjes ‘jug pa rnams.\u00a0 Sometimes this is translated continued functioning.
\n<\/a>191<\/span><\/span><\/a>. sems kyi rjes su a’jug pa.
\n<\/a>192<\/span><\/span><\/a>. sdom.
\n<\/a>193<\/span><\/span><\/a>. ‘bras bu gcig skyes pa.
\n<\/a>194<\/span><\/span><\/a>. rnam par sngo sogs kyi ‘dzin stangs.
\n<\/a>195<\/span><\/span><\/a>. lung ma bstan.\u00a0 The essence = the universal absolute essence, enlightenment, sugatagarbha etc.
\n<\/a>196<\/span><\/span><\/a>. so sor rtags pa’i stobs.<\/p>\n

<\/a>197<\/span><\/span><\/a>. This of course raises a question of infinite regress, which has been dealt with in various ways historically.
\n<\/a>198<\/span><\/span><\/a>. dmigs pa’i rkyen.
\n<\/a>199<\/span><\/span><\/a>. ‘jug ldog.
\n<\/a>200<\/span><\/span><\/a>. bzo = bzo gnas kyi rig pa, mechanical arts and crafts, one of the five sciences, rig [pa’i] gnas lnga. And such, sogs refers to the rest of these as enumerated below.<\/p>\n

 <\/p>\n

VAJRA GLOSSARY<\/span><\/span><\/strong><\/a><\/b><\/center>TIBETAN GLOSSARY<\/span><\/span><\/strong><\/a><\/b><\/p>\n

KPSR<\/span><\/span><\/strong><\/a><\/b><\/p>\n

VAJRA FAMILY<\/span><\/span><\/strong><\/a><\/b><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

The commentary on Mipham’s Sherab Raltri entitled- The Blazing Lights of the Sun and Moonby Khenchen Palden Sherab Rinpoche INTRODUCTION [SPOKEN BY KPSR] This text, the Sherab Raltri, Sword of Prajna, by Mipham Rinpoche, summarizes many important points from the sutras and tantras.\u00a0 There are two important spontaneously written texts […]<\/p>\n","protected":false},"author":19560,"featured_media":3245,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[330],"tags":[346,331,342],"class_list":["post-3247","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-textos-budistas","tag-khenchen-palden-sherab-rinpoche","tag-texto-budista","tag-tibetan-text"],"_links":{"self":[{"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/posts\/3247","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/users\/19560"}],"replies":[{"embeddable":true,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/comments?post=3247"}],"version-history":[{"count":1,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/posts\/3247\/revisions"}],"predecessor-version":[{"id":90561,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/posts\/3247\/revisions\/90561"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/media\/3245"}],"wp:attachment":[{"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/media?parent=3247"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/categories?post=3247"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cintamani.com.br\/loja\/wp-json\/wp\/v2\/tags?post=3247"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}