GATEWAY TO KNOWLEDGE VOLUME IV JAMGON MIPHAM RINPOCHE
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1 GATEWAY TO KNOWLEDGE VOLUME IV JAMGON MIPHAM RINPOCHE
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3 Gateway to I<nowledge VOLUME IV
4 Rangjung Yeshe Books PADMASAMBHAVA Treasures from juniper Ridge Advice from the Lotus-Born Dakini Teachings PADMASAMBHAVA AND }AMGON KONGTRUL 7he Light of Wisdom, VtJl. 1 7he Light ofwisdom, VtJl. 2 YESHE TsoGYAL 7he Lotus-Born DAKPO TASHI NAMGYAL ClarifYing the Natural State. TsELE NATSOK R.ANGDROL Mirror of Mindfulness Empowerment Heart Lamp CHOKGYUR LINGPA Ocean of Amrita 7he Great Gate Skillful Grace TRAKTUNG DUDJOM LINGPA A Clear Mirror ]AMGON MIPHAM RINPOCHE Gateway to Knowledge, VtJl. 1, VtJl. 2, VtJl. 3 & VtJI. 4 TuLKU URGYEN RINPOCHE Blazing Splendor Rainbow Painting As It Is, VtJl. 1 As It Is, VtJl. 2 Vajra Speech Repeating the Words of the Buddha ADEU RINPOCHE Freedom in Bondage KHENCHEN THRANGU RINPOCHE King ofsamadhi CHOKYI NYIMA RINPOCHE Present Fresh Wakefulness TuLKU THONDUP Enlightened Living 0RGYEN ToBGYAL RINPOCHE Life & Teachings of Chokgyur Lingpa DZIGAR KoNGTRUL RINPOCHE Uncommon Happiness TsOKNYI RINPOCHE Fearless Simplicity Carefree Dignity Dzogchen trilogy compiled by MARCIA BINDER ScHMIDT Dzogchen Primer Dzogchen Essentials Quintessential Dzogchen ERIK PEMA KuNSANG Wellsprings of the Great Perfection A Tibetan Buddhist Companion 7he Rangjung Yeshe Tibetan English Dictionary of Buddhist Culture MARCIA DECHEN WANGMO Confessions of a Gypsy Yogini AN ANTHOLOGY Perfect Clarity
5 Gateway to Knowledge The treatise entitled The Gate for Entering the Way of a Pandita by Jamgon Mipham Rinpoche VOLUME IV Translated from the Tibetan by JAMES GENTRY & ERIK PEMA KUNSANG RANGJUNG YESHE PUBLICATIONS Kathmandu, Nepal
6 RANGJUNG YESHE PUBLICATIONS 125 Robinson Road, flat 6a Hong Kong Address letters to: Rangjung Yeshe Publications P.O. Box 1200, Kathmandu, Nepal Copyright 2012 Rangjung Yeshe Publications First published edition 2012 All rights reserved. No part of this book may be reproduced without written permission from the publisher Printed in the United States of America Distributed to the Book Trade by Notth Atlantic Books & Random House Publication Data: Jamgon Mipham Rinpo_che (Mi pham 'Jam dbyangs rnam rgyal rgya mtsho ). Translated from the Tibetan by Erik Perna Kunsang (Erik Hein Schmidt) and James Gentry 1st edition. Title: Gateway to Knowledge, The treatise entitled The Gate for Entering the Way of a Pandita. Tibetan title: mkhas pa'i tshulla jug pa'i sgo zhes bya ba'i bstan bcos bzhugsso. Isbn (pbk.) 1. Gateway to Knowledge; Vol. IV. 2. Eastern philosophy - Buddhism. 3. Abhidharma-Tibet. I. Title. Book design and Tibetan-English typeset by LeaOrtet
7 TABLE OF CONTENTS Contents of previous volumes 7 PART ONE,..._, THE FouR SEALS OF THE DHARMA All Conditioned Things Are Impermanent Everything Defiling Is Suffering Nirvana Is Peace All Phenomena Are Empty and Devoid of a Self-entity 35 PART Two,..._, THE FouR RIGHT DISCRIMINATIONS Right Discrimination of Meaning and Dharma Right Discrimination of Definitive Words 77 PART THREE,-..._, RIGHT DISCRIMINATION OF READY SPEECH The Four Reasonings The Four Reliances 123 EPILOGUE 137 Acknowledgements 143
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9 7 Contents of the previous three volumes VoL. I Prologue 1. The Aggregates. 2. The Elements. 3. The Sense-sources. 4. Interdependence. 5. The Correct and the Incorrect. 6. The Faculties. 7. Time. VoL. II 8. The Truth of Suffering 9. The Truth of Origin - Karma 10. The Truth of Origin - Disturbing Emotions 11. The Truth of Cessation 12. The Truth of Path- The Five Paths 13. The Truth of Path -Additional Points 14. The Two Truths VoL. III 15. The Mundane Vehicles. 16. Hinayana. 17. The Superiority of Mahayana. 18. The Mahayana Path. 19. Buddha-nature. 20. The Journey of Mahayana. 21. Buddhahood. 22. The Conditioned and the Unconditioned
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11 PART ONE THE FouR SEALS OF THE DHARMA
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13 23 ALL CONDITIONED THINGS ARE IMPERMANENT Having thoroughly explained in the above manner the meaning of the ten topics to be learned in, I shall now by means of reasoning resolve the meaning of the four seals of the Dharma, which is their essence to be realized. The siitras state: All conditioned things are impermanent. The defiled is suffering. Nirvana is peace. All phenomena are empty and absent of sel In accordance with this statement, first, a "conditioned thing" is any phenomenon whose formation is through causes and conditions or belongs to the category of composite things. Understand that all of them-no matter which-are impermanent because they arise and cease moment by moment. Anything that has not emerged from causes has not arisen. Things that have arisen were absent before their causes and conditions came together, and formed the first moment of arising, immediately after their causes came together in full. In the next instant-after their moment of formation-they do not remain but cease. As long as the collection of their causes has not relented, one encounters a continuity that successively resembles the previous. Immature beings may think that a thing is permanent from when it emerges until it collapses. They are simply mistaken. In reality, just like a waterfall, the flame of a butter lamp, and the like, everything-the
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15 ALL CONDITIONED THINGS ARE IMPERMANENT 13 universe of physical matter outside, the body within it, and the primary and subsidiary mental states included within consciousness-are arising and ceasing moment by moment. In this way, understand that all things-from lightning, bubbles, clouds and the like, all the way up to mountains -are alike in their momentary nature no matter how long they seem to remain. Why is this? We know from observation that all these things perish in the end and have different occasions during their subsistence. If they did not change from the first instant, it would be unreasonable for them to perish in the end or to have separate, different features in between. This is because even if it were reasonable for things to permanently remain exactly according to the first moment following their initial emergence, the fact that such is not the case has been verified by direct perception. Let us take the example of a pot that comes into being from the causes of clay, the forming action of a person's hands, a wheel, stick, and the rest. One may think "that very same pot continually remains, from when it came into existence until it encounters a cause of destruction, such as a hammer or the like." Now, the first moment of the pot, precisely that which arose from causes, has the nature of not remaining, but ceasing, the second moment right after it was formed. If it were to remain without ceasing it would be impossible for it to have any differences during successive moments. Yet a pot has various occasions of different spatial and temporal aspects-it ages, receives designs and color patterns, sometimes contains or does not contain water inside it, performs or does not perform the function of being held in the hand of a person, and the like. Therefore, a pot should be understood as a something formed from the confluence of the material cause of a pot's substance and the cooperating conditions of such things as fire, water and pot maker-possessing a string of moments in which its situation repeatedly changes. When a pot is not moved such that its appearance changes, and when it does not encounter another circumstance, we do not directly observe any other feature different from before. Nevertheless, since it is impossible for it to lack differences during former and later moments of time, it should be understood to arise and cease as many
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17 ALL CONDITIONED THINGS ARE IMPERMANENT 15 times as the number of instants have passed from its emergence to its collapse. Immature beings might think that the hindrance to a pot remaining permanently is its cause of destruction, like a hammer, which makes a pot impermanent, and as long as such is not encountered it is permanent. That is not the case. Since whatever is born from the causes that produce it perishes of its own accord moment by moment its collapse does not require a separate cause. That a hammer causes the continuity of a pot not to remain does not mean that a hammer newly destroys a permanent pot because if it were permanent it could not be destroyed. However, regarding a pot having the character, in and of itself, of disintegrating instant by instant, the condition of shards occurs from the material cause of the final instant of a pot and the cooperating condition of a hammer. For instance, the first instant of a pot does indeed emerge from the cause of clay and the condition of being formed with hands. Yet, saying that a hammer, which interrupts the continuity of the uninterrupted emergence of a pot's similar types of appearances, has destroyed a pot is merely designating it as the cause of destruction. Based on the apparent modality of the impermanence of a continuum on the gross level, the designation of saying "the hammer destroyed the pot" is indeed not inconsistent with fact. However, it is mistaken to think, not understanding the impermanence of reality on the subtle level, that a pot, though permanent for the time being, is rendered impermanent only by the power of some another cause of destruction. Therefore, all the occasions of objects encountered as similar and dissimilar in type are only the sequential arrangement of a string of moments possessing the nature of dependent arising based on the confluence of different causes and conditions. In this way all things appear as possessing birth, subsistence and cessation. They have emerged anew from causes; they remain as an uninterrupted succession of similar types for as long as there is the impelling force of causes; and they cease as a continuity of similar types in the end when their causes relent.
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19 ALL CoNDITIONED THINGS ARE IMPERMANENT 17 Yet, all things are also perceived by noble beings as possessing the character of impermanence such that by their very own nature, regardless of other causes, they do not remain for a second instant. Such has also been proven by the reasoning of the power of fact in accordance with what was taught in scripture. This is because when examined in this way even everything that appears as solid and stable things, like the world of the external environment consisting of wind, water, earth, Mount Sumeru, diamonds, and the rest, due to the force of sentient beings' karma forms anew like a cloud in the sky, remains for a while, and finally is destroyed by fire and so fonh, such that it becomes empty as the nature of space. In this way, even while still subsiding, it is observed that the four external elements and the five sense objects of form and so forth completely change, having increases and decreases due to force of circumstance. The appearance of objects changes due to the force of previous karma. Likewise, the environment is damaged by people's actions of digging, burning and so forth, and by other elements such as fire and so forth. Objects also completely change with age, and external objects also change according to changes in internal mental states, as in the purview of one who has attained meditative absorption. Consequently, objects are established as impermanent moment by moment. It is simply that consecutive instances, moments of ongoing separate likenesses that have similar features of color, shape, texture and so forth, are mistaken as identical and wrongly considered to be permanent. The various types of bodies and faculties of the individual, inner contents (sentient beings) are produced and arise anew due to karma and disturbing emotions. At the conclusion of having dwelled in a certain realm, life transmigrates and the bodies and faculties cease. Even now while subsiding, from the time when one dwells in the womb, is born, and becomes a child until aging, becoming decrepit and the finality of dying, one changes with the vicissitudes of age and there successively occurs different occasions of pleasure, pain and so forth. In this way, beings become imbued with sensations in connection with a continuity of mental states, such that in each and every moment they arise in relation to a succession of causes and effects.
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21 ALL CoNDITIONED THINGS ARE IMPERMANENT 19 In conformity with the impelling force of former karma, they correspondingly follow pure and impure mental states, have different occasions of increase and decrease, high and low, pleasure and pain, as well as several different occasions of location and activity. Since these many differences are observed, sentient beings should be understood in terms of numerous different instances. As for all the primary and subsidiary mental states in the three realms subsumed within consciousness, whether a continuity of similar type occurs, like the state of mind of the absorptions, or there are different types, like the state of mind in the desire realm with a variety of distractions. The various different occasions that rapidly occur and change involve complete transformation based on the many dissimilar sets of the four conditions-the immediately proceeding condition, the observed object condition and the rest. It should be understood that the time of taking birth in the different domains included within the three realms, and having been born in a particular place, the duration until one's individual lifespan is exhausted is a string of instants of finite duration that occur as successive arising and ceasing. Since in this way all conditioned things are a fusion of causes and conditions they all gradually change in the manner of a sprout growing from a seed and so forth. Thus, even the things that remain for an eon unceasingly only participate in arising and ceasing, from the duration of years, months and days, up to that of an instant, like the fluctuations of scale's balance. When thus understanding that they are impermanent, one becomes unattached to the whole range of conditioned things, one gains interest in liberation, and such becomes a basis for entering into the meaning of emptiness. Endowed with these and other eminent reasons, a sutra says, "Just as the footprint of the elephant is the supreme among all footprints, likewise the notion of impermanence is the supreme among all notions."
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25 EVERYTHING DEFILING Is SuFFERING 23 Is it not taught in the Abhidharma-samucchaya that the separation from what is dear and so forth are included under the 'suffering of change?' Such is indeed the case, but that was intended to mean that one will be separated from it at some point. Here it is mentioned in terms of the suffering of separation while it is being experienced. The suffering of change means that no matter what kind of pleasant defiled dwelling place, body or enjoyment appears in any of the worldly domains, such as the higher realms and so forth, it will never be able to last in that same way but is sure to eventually change. This is because these are not beyond inclusion within the four outcomes of impermanence. When changing, the previous pleasure itself becomes a cause of torment, just like the sorrow at the death of one's child. If one had not had a child, there would also be no sorrow from his death. Regarding this a surra says, "The suffering of change is that which is pleasant when arising, pleasant when remaining, but painful when ceasing." Consequently, no matter what the intensity of pleasure experienced, its previous moments gradually cease while its subsequent moments gradually arise such that its continuity eventually ceases. Nothing is beyond that. Therefore it is unreliable like a beautiful white autumn cloud. By being attracted to sense pleasures the numerous unbearable miseries of the lower realms and so forth are created and entry into the path of emancipation is thwarted. Defiled pleasure mixed with the stains of these and other faults has little advantage and great shortcomings. The suffering of conditioned being is that once implicated in the aggregates that perpetuate defilements, no matter whether there is temporary pleasure, pain, or neutrality, all aspects of their instants form the material cause for perpetuating future aggregates. Consequently, it is the source of all future suffering. Considering its presence as the cause <;>f suffering, like a poisoned meal, a tumor that grows with time, or getting closer and closer to the pain of de.ath with each footstep toward the scaffold, the Blessed One said: "The suffering of conditioned being is not evident when it arises, remains or ceases. Yet, it is the cause
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27 EVERYTHING DEFILING Is SuFFERING 25 of suffering." Accordingly, since there is nothing among all aspects of the continuity of defiled conditionality that is untouched by this [128B], it is the all-pervasive suffering of conditioned being. When considering this, all noble beings with their eye of wisdom see the whole of cyclic existence as something to be renounced, like a pit of fire or an island of cannibals, as in the statement: "On the needle point of cyclic existence there is never any pleasure." However, immature beings do not understand the suffering of conditioned being as suffering. They wallow in only their desires for births, meetings, enjoyments, and the like, engaging in them without consideration or discernment for the death and so forth that will surely come at their conclusion. Thus, they do not properly bring to mind even the nature of the suffering of change. Because of being completely fettered by the nature of the three types of suffering, all defiled aggregates are the nature of suffering, connected to suffering, or the causes of suffering. From this perspective, the noble truth of suffering will be understood. For it is with respect to such a meaning that it was taught that everything defiled is suffering. When understood in this way, the wish for deliverance from the nature of cyclic existence arises and one enters the authentic path to emancipation.
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29 25 NIRVANA Is PEACE Thirdly, having understood as just explained that the defiled aggregates are suffering, nirvana or emancipation, which is to have permanently repealed defiled causes and effects through relinquishing the causes of suffering, the origins, by means of the correct antidotes, is peace. This is because it is the sublime state that is the nature of being permanently free from all aspects of samsaric suffering. This has also been established through reasoning. Since these samsaric aggregates, which possess the occasion of suffering, are not permanent and immutable, but emerge occasionally and in various kinds of forms, it can be inferred that they have causes. Likewise it can be seen that for such causes to be created by the likes of a God is problematized by reasoning, while for such causes to have emerged based on karma and disturbing emotions is proven correct by reasoning. Thus, if one were to analyze this with discriminating knowledge consistent with what was taught by the Thus Gone One-the authoritative being who is the exalted teacher endowed with the love who teaches methods that benefit all those to be tamed, and the wisdom, which unerringly perceives the nature of knowable thingsone would then understand that all the disturbing emotions by which karmic actions are accumulated are rooted in the view of self. When examining the object that one clings to as self, that very thing called 'I' or 'self,' one discovers the certainty that just as a mottled rope is only assumed out of confusion to be a snake, it is likewise imputed and only assumed out of confusion tha,t a self exists based
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31 NIRVANA Is PEAcE 29 on the continuity and confluence of the five aggregates, the basis of imputation. It is thus proven by correct reasoning that based on having completely relinquished this belief in the transitory collection by means of the knowledge that realizes selflessness; there is a cessation that is a permanent negation of defiled causes and effects. It is also seen through the path of reasoning that emancipation is twofold. There is the nirvana of the lesser vehicle, the incomplete fruition of the shravakas and pratyekabuddhas who temporarily dwell in the extreme of temporary quiescence. There is also the state ofbuddhahood, the complete unexcelled fruition attained by means of the path of the Mahayana path, the nirvana of those who dwell in neither existence nor quiescence, the culmination of the knowledge that realizes the twofold selflessness. Among these two types of emancipation, the nirvana of shravakas and pratyekabuddhas is inferior because abandonment and realization have not been perfected. However, due to having relinquished the obscuration of disturbing emotions, just as a burnt seed grows no further, cyclic existence is permanently repealed. Thus, this too is an authentic emancipation. One might wonder if, just as the path can arise in the mind stream of ordinary beings, the defects might also arise in the mind stream of one who has reached the culmination of training in the path. Such is not the case. In this way, it has not been established as an impossibility for the nature of mind to be free of the faults of belief in self and the rest. However, like mistaking a mottled rope for a snake, the mind only temporarily errs due to circumstances. Even when one has obtained the conditions for seeing the meaning of selflessness and the like, the remedy that averts faults, just as light remo.ves darkness, one will no longer be impaired by faults like the belief in sel Thus, there is no need to mention when one has reached perfection through training in the remedy. For it is impossibility for there to be a reason for one to be averted from a mentality endowed with the nature of the remedy.
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33 NIRVANA Is PEAcE 31 Why is that? Since the remedies such as selflessness and so forth are free of faults or harm from the causes and effects of the suffering of cyclic existence, the mind cannot be averted from them with effort. However, even without being harmed, if the remedies can be problemetized by reasoning, it will be possible to discard them. Yet, since the remedies have been established by reasoning as correct objects, it will always be impossible to discard them, seeing them as problematic, and they will not be averted with effort. Neither is it possible, even without being problematized by reasoning, that the remedy will be impaired upon having become separated from the mind due to forgetfulness and the like. This is because when one's training has reached perfection, the mind will in and of itself have exclusively become the very essence or nature of the remedy. This cannot be averted by all the modes of fixation that impute adverse factors to it, even were one to try. Thus, the mind's unalienable embodiment of the correct remedy is just like how a mentality that understands that there is no snake in a motded rope no longer has the occasion to cling to it as a snake. Such is like what has also been stated in the Commentary on Valid Cognition (Tshad ma rnam 'grel): It is unharmed and the correct object. The very essence, by error, Will not be averted, even with effort, Because such a mind embodies that dimension. Even more than that, by having discarded all the passing stains from the cognizant nature of mind, it becomes the identity of great natural purity, the ultimate transformation of fully perfected abandonment and realization, the dharmakaya, [the body of buddha qualities] This has coundess qualities, but to summarize, these are transcendent purity, bliss, permanence and identity. What are these like? Transcendent purity, the body of complete liberation, or the body of extreme purity is the possession of the twofold purity through destroying, so that they will not arise again, the two passing obscurations along with their habitual tendencies by means of
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35 NIRVANA Is PEAcE 33 the great wisdom that realizes the twofold selflessness exactly as it is, the expanse of reality, whose essence is naturally pristine. Transcendent sublime bliss, the body of great bliss, is the freedom from all the pains of change through having totally discarded not only the coarse defects of suffering and its origin, but also the aggregates of a mental nature and their cause, ignorance, even at the level of its habitual tendency, which not even shravakas and pratyekabuddhas can discard. Transcendent permanence, the vajra-like body, is the indestructible great unconditioned, in which one does not remain in the extremes of either substantiality or insubstantiality, through having realized samsara and nirvana as an equality, without clinging to them as different. That is to say, since not even so much as a fraction remains of the four defects-'birth' as something new after a previous existence has ceased, 'old age' from decomposing after the formations have aged, 'sickness' due to changes in the constituents, and 'death and transmigration', which is inconceivable change-one becomes the nature of permanence, stability, quiescence, and unchanging continuity, respectively. Transcendent sublime identity is the attainment of the transformation into the very wisdom that encompasses all of existence and peace, the nature of all phenomena. This transcends the extreme of provisional insubstantiality-differentiated from the substantial existence of self in terms of the mere non-existence of self--and in so doing, utterly quells all such conceptual complexities. This great identity is the wisdom body of space-like equality, which exercises mastery over all phenomena. It is the transformed locus of the entire unfathomable and matchless ocean of undefiled qualities such as the ten powers and the ten masteries. It is the sublime basis for spontaneously accomplishing the two benefits. In this way, having perceived the nirvana of emancipation as the unexcelled, supreme and ultimate emergence of cessation, quiescence, coolness, and eminence, one should have enthusiasm for the result of emancipation and, in particular, one should arouse the mind set upon supreme and unexcelled enlightenment, aiming for the nirvana of the greater vehicle.
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37 26 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY Fourthly, since in this way everything included within conditioned and unconditioned phenomena is devoid of a personal self and empty of a phenomenal self, all phenomena are therefore established as being essenceless, [lack of inherent existence]. How is that? That which is wrongly believed to be the self, or the person, and the doer and so forth, which has been imputed as the performer of actions and the experiencer of joy and sorrow is nothing but the false belief in self based on the five aggregates. When examined by means of discriminating knowledge the essence of a personal self is not perceived because it is not established as being identical with the aggregates, nor is it established as being different from them. If a self were identical with the aggregates it would follow that just as the aggregates are different, so too must the self be plural. And if a particular one of the aggregates, form, were the self, it would follow that the self would be plural according to the number of particles of its form. Similarly, since the aggregates of sensation, conception, formation, and consciousness are also plural, it would follow that a self too would be such. Since the five aggregates have arisen from causes and are impermanent from one moment to the next, it follows that a self too would be impermanent. In short, the aggregates, as an amalgam of multiple things with the attribute of subtle particles and finite time, are not a sel If there were an independent self, different from the five aggregates, it should be possible to observe it. But since it has not been perceived,
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39 ALL PHENOMENA ARE EMP1Y AND DEVOID OF A SELF-ENTITY 37 it is therefore negated. If there were a self beyond the conditioned aggregates, it would not be suitable for it to have such attributes as being the doer of actions and the experiencer of joy" and sorrow. Rather, it would be an unconditioned thing, devoid of causing benefit or harm, like space. The self accepted by the Vatsiputriya school as an essence utterly indescribable as either identical or different from the aggregates, or as either permanent or impermanent, is also untenable. When examined with valid cognition, that which has not been established as either of those two alternatives is not capable of existing as an entity. This is because for something to exist as an entity it necessarily exists as either of those two alternatives. Those two are contravened in this case and it is impossible for there to be a third alternative for the way something exists as an entity other than one of those two alternatives. In that way, forms are not self, and neither do forms and self mutually possess one another. A self does not abide in form, and neither do forms abide in a self. The twenty combinations from connecting this in the same way with sensations and the rest are the twenty mountain peaks of belief in the transitory collection. Since these have been imputed based on their root, innate self-clinging, when belief in the transitory collection has been destroyed by vajra-wisdom, all of the rest will dissolve simultaneously. Moreover, as it is taught in the Brahma Net Sutra there are sixtytwo types of beliefs based on the extremes of past, present and future, which are in turn based on the root belief in the transitory collection. There is a whole range of superimpositions of a self as permanent, singular, governing, pervasive, and so forth, in its aspects. It is inferred that the self exists because of seeing the bedding, food, clothes, and so forth that fulfill the needs of the self, just as one understands that there is a potter because of seeing the wheel, pottds stick, and so forth, which are the implements for making a pot. There is also the rejection of the position of selflessness based on questioning whose sake the pointless striving on the path would be for were there to be no self. These and whatever else is mentioned by non-buddhist proponents of the existence of a self are all exclusively meaningless. This is because it is not suitable to posit
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41 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 39 attributes and proofs for a self that does not exist as something with attributes. If a self were permanent it would be impossible for there to be different occasions of performing actions and experiencing' results, occasions of pleasure and pain, high and low, pure and impure, and the like. If it were singular, it would be impossible for there to be various types of attributes and so forth. If it possessed the independence of governing everything it would be impossible for even the slightest impermanence or undesirable thing to occur. If it were pervasive it would simultaneously include everything and it would be untenable for it to have provisional distinctions such as being separated from friends, self and other, virtuous or evil deeds, and the like. For a self whose nature has never been observed through valid cognition, no eyewitness proof has been established for an article of evidence that benefits it. It is like the "clothes" of the son of a barren woman. But doesn't one take possession of bedding and so forth? These things are taken up, despite the nonexistence of a self, in order to be of benefit to the collection and continuance of the aggregates. If a self existed the path of emancipation would be impossible. It is impossible in the tradition of those who propound an existent self to have a path by which attachment to self is abandoned. If attachment to self is not discarded, by means of attachment to what belongs to self one will never be free from craving the totality of the three realms, and the means for emancipation from cyclic existence will therefore be impossible. Those who propound the nonexistence of self do have emancipation. Contrary to the above, by means of not rejecting or accepting anything whatsoever, they attain the nirvana that is free from attachment to the three realms. Practicing what is beneficial and discarding what is harmful is not for the sake of an existent self, because a doer, experiencer, and so forth are posited based on the continuity of the collection of selfless aggregates. For example, the term "chariot" is assigned based on the collection of all its component parts. It is not that the component parts of the wheels and so forth are the same as the chariot. While it is
42 (.,? 0!< r E7iiE7?W17 rt6irij w 6ir f! i:::- [}" t:ro!l 6 ( E1 6,E1 > t6""" i:l t6""" rut I.C E1. t6""" tl!" Ill/' P' 3' 3' 6i:f L.C" P',? &1 E1, ar ij.c - i:l.c!7 tl E1!'1-.c i:l tc- 1m 3'}JFr 0 19 j.c- E1 6, U 6tl 6tc- j.( 6W ll E7 6tl - 'u E1 - }" - i!uf. E7 ate' 'fl tc- W c ij c a- L.C" B f! te:... tl 6lr -- u j.( j.c- {f b- g,f! :I?!7 P' 6 p j.( 6m 3' i:l tl... " ar i.e tl 6E1.c ar u ate' 6i:f a- fk B 'rro E7 } f 6 E7fElpE1,F!7 f! U f!. K - ) t6""" E1!7 Li Ell? ll t6""" E1 t6""" t1 t6""" \ f! - E1 (tl.c' ti..r--- E1 i.e> ij \. 6tc- tl 6fT ij - 63'. ij'. 6 ij' 3' if! it :I? t1 t6""" tl f! ll ij t6""" ttl 3' } 3'. 3' ii:l Ill t6""" ij'!7. } w. \- 6t( }{!i< } [1 "'6r.c - tf tir. m i:lv? ate' - Ill? 6{!" i:l (!57 6 El i< :- E1 i< i< 6ill E1.? } E1 ' 6 0 u 6m lf. ar i:l u -..c. u.,.-(1 0 u E1 j.c rf 6 tr:n } P' 3' 6Cf P',... j.c- ( 6 tc=!7 t1 fk P' ( a- P' ( 6(!5;"" }6p '!.C E1 (i.e if-?}6 rkrrw j.c- }p 6:.-- P' ( 6!7 [{ 6 tl r -B wjt- f' }s; 6f}-:P'rw
43 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 41 also not that there is something separate from its component parts. Therefore, the co mponent parts and the composed whole do not mutually include one another. Neither does the composed whole exist in the component parts. Nor do the component 'parts, such as wheels and the rest, exist in the composed whole, the chariot. This is because both the collection of component parts and the shape of this collection do not have even the slightest substantial existence separate from the component parts themselves. When examining such in this seven-fold manner, even though the composed whole, the chariot, cannot be observed, it exists through mere imputation based on its component parts. Likewise, it should be understood that the self too is imputed based on the aggregates, but is not established when examined in this seven-fold manner. Such is also said in a sutra: So-called "self," demonic attitude, You are a belief. This aggregate of formation is empty. In it there is no sentient being. Just as a chariot is named based upon The collection of all its component parts, Similarly the relative "sentient being" Is so-called based on the aggregates. One might object that even though a personal self is refuted through reasoning, since its basis of imputation, phenomena like forms and so forth, are directly observed, an essential nature of phenomena does exist. In response, the undeceiving appearances of forms and so forth only appear due to the power of dependent origination. But when examining with discriminating knowledge just how these appearances are, these and their essential nature cannot be established in anyway whatsoever, like a reflection, a dream, an illusion and the like. How is this so? It is resolved by way of the four-fold reasoning: 1) The analysis of the cause, the vajra splinter;
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45 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 43 2) The analysis of the result, the refutation of the origination of an existent or nonexistent thing; 3) The analysis of the nature, aosence of singularity and plurality; and 4) The analysis of everything, the great dependent origination. These are as follows: Since it is irrefutable that a result appears from a collection of causes and conditions it is accepted in all Buddhist traditions that appearance is due to the power of dependent origination. However, our own Buddhist group's proponents of true entities construe as truly existent the basis of dependent origination, like the two subtlest parts, or the other-dependent consciousness, and put forth an emptiness, which is an implicative negation, like the basis of emptiness's emptiness of a personal self, or its emptiness of the imputed aspect. The Middle Way proponents of essencelessness claim that all phenomena, such as the aggregates and the rest, appear while not possessing any existent self-essence. Thus, they are empty, in that even the slightest existence capable of withstanding scrutiny by means of the reasoning that examines the ultimate is negated without any existential implications. Yet, such emptiness and dependently originating appearances dawn, due to the nature of things, as a non-contradictory unity. This is the Great Middle Way of the coalescence of appearance and emptiness, the viewpoint of Nagarjuna, which is the final realization of the victorious ones. There are different positions within this, such as gradual or instantaneous ways of partaking in such a meaning, ways of accepting conventionality, and so forth. Here, however, I shall simply explain the crucial points of the Middle Way as a whole. To elaborate, as mere convention a result does indeed arise from a cause. However, when examined in the ultimate sense arising is not observed. This is because if there were arising that could withstand scrutiny through reasoning then it should arise in the manner of one of the four limits-either from itself, something else, both, or neither, that is, without a cause. And these are untenable.
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47 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 45 How is this the case? It is unreasonable for something to arise from itself, since it is pointless for something that has already formed as its own nature to arise once again, just as a child once born cannot be born again. If something could be born again, then a seed for instance should be able to grow again and again endlessly and there would be no gradual changes into different occasions such as a sprout, a shoot, and the rest. The Samkhya proponents of self-production say: "Just as various permutations, like a pot and so forth, are made from the single nature of clay, likewise a single nature, such as a seed, transfers into the permutation of a sprout, having relinquished the permutation of a seed." However, if one were to claim that the occasions of seed, sprout, and the rest are one, even while observing their different temporal existences, colors, shapes, and the like, then fire and water, virtue and evil, and the rest, would likewise be one. Hence, such a position is invalidated by an extremely absurd conclusion. One might object that since seed, sprout, and the rest share the same continuum, they are not like fire and water. In response, a "continuum" is a mere imputation on an uninterrupted resemblance of attributes arising moment by moment. In reality it does not exist. It is not only in the treatises. Worldly people too directly see a result as following the conclusion of a cause, and do not claim about this that cause and effect are one. Self-production therefore does not exist at all according to either of the two truths. One might counter that even though self-production is indeed illogical, just as a child is born from a mother and a sprout comes from a seed, all things are only ever separate things born from separate things. In response, cause and effect have indeed been imputed as separate. However, this is not an other-production that has been established through reasoning. If cause and effect were established as utterly separate in essence, then an effect would not need to depend on a cause, since both would exist at the same time. And while existing there is no need for one to be born from the other, just as two people who have already been born are not mutually dependent. If one thing were to arise from another, it would follow that everything would arise from everything else, like darkness coming from a
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49 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 47 butter lamp and so forth, because there is no difference in terms of them being other. One might object that everything separate is not fixed as cause and effect. Since cause and effect are related as benefactor and beneficiary, and subsequent things come from previous things, the problem related above does not pertain. In response, just as barley, a flower, a stone, and so forth do not belong among the causes of rice and its continuum, both a seed and a sprout of barley itself are also in reality similar in terms of being separate. Thus, it follows that they could not be producers and share an identical continuum. However, the fact that a presentation of these as producers and sharing an identical continuum is feasible is due to the crucial point of the nature of dependent origination established without withstanding scrutiny, in which those do not exist as separate in essence. Moreover, since between both seed and sprout one does not exist while the other is present, how would it be tenable for them to be beneficiary and benefactor? It is mere imputation. One might object that even though both of them are not present at the same time, since they are arising and ceasing like the fluctuation of a scale's balance, such a problem does not pertain. In response, since an encounter while arising or while ceasing is not established, what is demonstrated by the example of a scale's balance is meaningless. Things like the four elements that emerge at the same time as primary and subsidiary mental factors are likewise only imputed in terms of cause and effect. If they were other-produced in essence, the previous fault would likewise pertain. Thus, things like a sprout growing from a seed are dependently arisen appearances, which do not withstand analysis. When analyzed, "arising" is not observed in the least. It only appears that a sprout grows from a seed according to mere uncritical consensus and then such terminology is applied. Likewise, things are imputed to remain and cease. But in reality, appearance is devoid of the triad of arising, remaining and ceasing. On this, the two truths are not at odds. Appearance is just like an illusion, a dream, a city of gandharvas, and the like. When examined in this way through reasoning, due to the crucial point of all
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51 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 49 phenomena being devoid of inherent existence, things like seeds and sprouts are not established at all as essentially existent. Others may object that even though the three other types of production have been rejected, if other-production is not accepted, will it not contradict the presentation of worldly convention? In response, there will be no such contradiction. When analyzing the final condition, no "origination" whatsoever is observed conventionally. If such were observed, it would follow that the conventional truth would withstand scrutiny through reasoning; it would follow that origination on the ultimate level would not be negated; and it would follow that the meditative equipoise of noble ones would entail the disintegration of objects, in that it would possess a nature which denigrates objects. Yet, such is impossible. Middle way adherents maintain that the utter non-observation of any phenomenon whatsoever ultimately and their observation according to mere convention are a single reality. Proponents of entities object to this, holding that emptiness and dependendy arisen appearance are contradictory. What is negated through ultimate level scrutiny never existed even conventionally and everything that does exist conventionally is not negated through ultimate level scrutiny. This position on emptiness and appearance as a coalescence, like the non-existence of a rabbit horn and the existence of a cattle horn, where emptiness is the negation of an isolated object of negation with names such as the thoroughly imagined, true existence, and the like, on top of conventional phenomena, the basis of negation, which is appearance, is the position of emptiness as an implicative negation. Previous logicians have already proven well that when such a position is thoroughly scrutinized, it does not transcend that of proponents of entities. Production from both self and other incurs the faults described with respect to both sides, so cannot be claimed for either of the two truths. Non-production from either self or other, the position that all things arise without cause, is like what was refuted previously in the section on philosophical systems. When scrutinized in such way through the reasoning that negates origination from the four limits, phenomena are utterly devoid of origination. Therefore, the other features of remaining, ceasing, and
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53 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 51 so forth are also not observed. Such should be understood as the utter quelling of conceptual constructs, even while mere appearance is unceasing, like what was taught in Entrance to the Middle \\lay in detail. Moreover, any of the four possibilities-the production of one effect by many causes, likewise, the production of many by many, the production of many by one, and the production of one by one-are not established when scrutinized. One might object that an eye consciousness as an effect is produced by many causes, like an object, sense faculty, attention, light, and so forth. In response, it follows that since different causes produce one single effect, singularity would be without cause. Likewise, since a singular thing does not produce a singular result, difference and singularity, or one and many would be without cause. And because there does not exist an entity that is not included within one or many, everything included therein would either always exist or never exist. One might object that many causes produce many results. An immediately preceding act of attention produces the eye cognition, which is itself in the nature of consciousness. Yet, the sense faculty produces something possessing a cognition apprehending the object and objects produce cognitions endowed with their own respective images. In response, because the particular things that are produced by individual causes would be no different from them, consciousness would become multiple. If such were accepted, in response, those causes are not what produce the effect of the eye cognition. They produce individual features, but an eye cognition endowed with features would be causeless. One might object that those features are no different from a single consciousness. In response, the designation that many causes produce many effects would then be meaningless, since the effect would be construed as singular. Thus the same fault explained above pertains. One might object that there is no problem with this: although of singular essence, the effect is designated as different by means of its conceptual isolates. In response, since the causes, which function as designated qualities, do not produce a substantially existent consciousness, consciousness would be causeless. If the identity of the result were singular and the features were many, then the qualities and the object possessing them would be separate.
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55 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 53 On might object that a single cause like a blue flower makes several results-it produces something resembling itself in type, it produces a separate eye cognition, and so forth. In response, would it be exclusively the cause alone that acts, or would it act in the company of others? If the former were the case, difference would be causeless. And since a single cause also does not make a single thing, like before, it would follow that singularity and multiplicity would be causeless. One might object that an object, such as blue [flower], produces an eye cognition in dependence upon light, a sense faculty, an act of attention, and so forth. Thus, other things also produce it. In response, the result produced would not be singular, since it would be endowed with multiple features produced by its individual causal features. One might object that a singular cause produces its own singular result. In response, something like an eye sense faculty would only produce a type similar to its own. But since it would not perform the function of producing an eye cognition and the like, it would follow that all sentient beings would be deaf and blind. Such would be greatly problematic in this and other ways. This is the reasoning taught in the Two-truths of the Middle Wily. Moreover, if multiple causes produced a single result, it would be reasonable that the result would be without multiple phenomena. However, a true singular phenomenon without multiplicity is impossible. If multiple things produced multiple things, since it would be impossible for multiple causes to perform the function of producing a singular result, a collection of multiple causes would be pointless. The same goes for the production of many by one, because a singular, partless cause is impossible and a single cause would not produce a result without depending upon something else. One thing does not produce one thing, because this would contradict the production of various results by way of a collection of causes and conditions. Consequently, there is indeed no true singularity among any of the entities within cause and result. And since that does not exist, neither does any multiplicity formed by it. Yet, due to the reason of concordant type and so forth, multiple phenomena are designated as one, and due to the distinction of attributes, a single thing is designated as separate things.
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57 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 55 The convention of cause and result is only posited with respect to that. However, when analyzed, none of the four possibilities whatsoever are established. Thus, all things should be understood to not withstand scrutiny, like a dream. It is maintained that this analysis, "the analysis of both cause and result, the refutation of the four possibilities of origination," is included in an enumeration of five reasonings. Despite having explained such, there is indeed no contradiction. However it also seen as tenable to include this within the analysis of the cause, rhus making four reasonings. There are also many other avenues of reasoning for analyses of the triad of cause, result, and essence, [ngo bo nyid]. These are like, for example, the fact that when divided according to the three times, since a past result has ceased, it does not arise; since its future has not arisen, it does not arise, and since its present has already been formed, it does not arise. Alternatively, we can ask what kind of result is produced: an existent one, a non-existent one, both, or neither. One might imagine that an existent thing arises. Bur since for an existent thing, its nature has already been formed, it would not need to be produced by a cause anew, like a wound that has already come to term. If it needed to be produced despite already existing, there would be no end to it. A non-existent thing cannot be produced. It is like the horn of a rabbit. One might imagine that something that did not exist previously is made to exist anew through a cause. But the two, non-existent and existent, are mutually exclusive because they are contradictory. In actual fact, "something non-existent before which becomes existent later" does not exist at all. "Something that did not exist before is arising" is simply imputed to a result arising in dependence upon a cause based on menrally connecting the pair of something that did not appear previously and something that appears now. Likewise, that something existent previously would not exist later is also imputed based on combining together before and after. All things only appear through the force of dependent origination. Aside from that, there does not exist in the least something existent transformed into something non-existent and something non-existent transformed into something existent. Origination,
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59 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 57 cessation, subsistence, non-subsistence, existent self, non-existent self, and the rest, are also the same, in that everything is mere appearance, empty of essential nature. Therefore, according to actual fact, the transformations of any phenomena whatsoever, going and coming, arising and ceasing, increasing and decreasing, and the rest-no such features are observed anywhere at all. One might speculate that if neither an existent nor a non-existent result arises, since another manner for a result to arise other than those two is impossible, how is it accepted that results arise? In response, the arising of a result is only the ineluctable appearance of dependent origination. When scrutinizing its existence or non-existence, it is accepted to be non-existent, like an illusion and so forth. For it to be both existent and non-existent is impossible because those are mutually contradictory. And for it to be neither existent nor non-existent is also impossible because a third possibility between things that are directly contradictory is impossible. Beginners of meager intellect might think the following: in that case, just as being neither is impossible in this context, you claim without qualifications in the context of freedom from mental constructs of the four extremes that "neither is it not the identity of either" and "neither existent nor non-existent." In such a case, because a third possibility between things that are directly contradictory is impossible, the genuine meaning is understood through a double negation, and there is nothing to be understood in saying that what is nothing at all is its meaning. Thus, not claiming anything at all is like the view of sophists. "This tradition of ours" does not inspire confidence. In response, such is not the case. As long as one remains on a foundation replete with objective reference points, a manner of clinging that vanquishes the four extremes simultaneously will be impossible. Therefore, once one has claimed anything based on applying distinctions, one objectively observes it through clinging to it. But that does not transcend the nature of conceptuality. The freedom from conceptual constructs, in which all reference points have been utterly quelled, is indeed without any objective reference or claim related to any of the four extremes. But it is not like the darkness of not having realized suchness or an occasion of unconsciousness. This is because for one's
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61 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 59 self-reflective awareness to fully discern the ineffable, inconceivable, indescribable freedom from conceptual constructs, which is hard to exemplify through examples and words, non-conceptual wisdom, in which the cords of doubt have been severed, is without apprehended object and apprehending subject, yet nonetheless possesses natural luminosity, like the sun. The analysis of the nature, absence of singularity and plurality, is as follows: the nature of all compounded and uncompounded phenomena should initially be analyzed for whether or not it truly exists as a singularity. Among the five compounded aggregates, things that possess form can be divided into upper, lower, cardinal directional, intermediate directional and central parts. Thus, like a pot, several phenomena serving as a basis of imputation are only imputed as a singularity. Beyond that no singularity truly exists. Their parts are likewise the same. The body and its limbs too are fragmented into parts in such a way. In summation, when something with form is broken down to the level of the subtlest particle, the basis of all things materially formed, and that subtle particle is surrounded by particles in all directions, if it has different sides, there would be an infinite regress of further parts. If it does not, then it would not grow larger no matter how many subtle particles were amassed. Such is like the reasoning explained earlier. The entire spectrum of phenomena with form is devoid of true singularity. Neither is there a truly existent singularity amidst the eight or six collections of cognition, since they arise and cease as a multiplicity based on multiple primary and subsidiary mental states and multiple forms of observed objects. All that has a causally based birth and cessation is thus analyzed by way of not having even an exceedingly subtle part-less moment. Thus, all phenomena included within matter and consciousness is devoid of true singularity. Non-associated composite phenomena, aside from being merely imputed to the context of matter and mind, are devoid of essence. Uncompounded phenomena, beyond being imputed to the factor of a negated object's vacuity, are without existence in and of their own nature. Consequently, in summary, all compounded and uncompounded phenomena are devoid of a truly existent singularity. Without such having been established, any
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63 ALL PHENOMENA ARE EMPTY AND DEVOID OF A SELF-ENTITY 61 plurality formed from a singularity is likewise not established. Since there is necessarily no other mode of truly existing aside from being a true singularity or a true plurality, personhood and phenomena are established as devoid of intrinsic nature, just as it was extensively taught in Ornament of the Middle y. The general analysis of everything, the reasoning of great dependent origination, is as follows: all phenomena do not emerge by way of their own inherent nature. This is because they arise based on a collection of causes and conditions and do not emerge without a cause. And it is because even when appearing they appear while being devoid of intrinsic nature, like a reflection, which is a fabrication of causes and conditions. Freedom from the mental constructs of permanence and nihilism, going and coming, arising and ceasing and singularity and multiplicity is that things appear while being devoid of nature. When assessed in such a way through the reasoning that scrutinizes the ultimate meaning in accordance with the nature of things, if there were anything at all, aside from only ineluctable dependent origination, that were truly established as origination from the four extremes, the four possibilities, and the like, or as existent, non-existent, permanent, impermanent, and so forth, then a conventional presentation would not be feasible, and all conventions would therefore be denigrated. Yet, in the Middle way tradition, where untrue, illusion-like dependently arisen appearance and emptiness arise as a single reality, all the conventions of mere appearance are highly tenable. Therefore, all mundane conventions, as well as all the supra-mundane philosophical conventions of the Four Truths, the Three Jewels and the rest are well established in it. Within the king of reasonings, the great dependent origination, is included all other reasonings which scrutinize the ultimate meaning, such as the vajra-splinter and the rest. Since dependently arisen appearance is only uncritical consensus, when it is analyzed and examined the triad of cause, effect, and nature is not established at all. A more elaborate set of reasonings that scrutinizes dependently arisen objects is taught in the Fundamentals of the Middle y and elsewhere. In that way, things appear in their relative dimension in terms of the triad of cause, result, and nature, and such conventions are designated.
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71 RIGHT DISCRIMINATION OF MEANING AND DHARMA 69 5) Special Aphorisms, made out of exaltation for something; 6) Ethical Narratives, which advise certain people how to behave, and so forth; 7) Illustrative Narratives, together with analogies; 8) Ancient Narratives, which illustrate ramifications of the past; 9) Former Life-story narratives ofbodhisattvas; 10) Exceedingly Extensively Teachings on profound and vast topics like the bodhisattva trainings of the perfections, and so forth, also called the Complete Destruction and the Matchless. 11) Miraculous Accounts, which illustrate the wonders of the shravakas and bodhisattvas; and 12) Decisive Explanations, which unerringly resolve the characteristics of all phenomena to be known. It is said in the Compendium of Higher Knowledge that from among those, the five first are the shravakas Collection; the next four, including Ethical Narratives and so forth are Vinaya; the next two, including Exceedingly Extensively Teachings and Miraculous Accounts are the Bodhisattva Collection; and the Decisive Explanations are Abhidharma belonging to both the great and the lesser vehicles. When subsumed further, all of these are included within the Three Collections, and when subsumed further still, the Two Collections of the great and the lesser vehicles. The Three Collections are the Vinaya, Sutra Sections and Abhidharma. Respectively, these relinquish negative conduct, doubt and defiled points of view, and emphasize the three trainings of ethical discipline, meditation, and discriminating knowledge. Alternatively, it is also said that the Sutra Sections teach all three trainings, the Vinaya teaches both ethical discipline and meditation, and the Abhidharma teaches discriminating knowledge. In terms of their functions, the Sutra Section acts to eradicate doubt about both the Dharma and its meanings. The Vinaya hastens the accomplishment of both. The Abhidharma brings about the resolution of both by means of copious expressions. The content of the Collection of the Sutra Sections is the Dharmathe characteristics of the two-truths-taught with profound enlightened
72 r5 fil c.,:, 0 ['.. if iv- 1:6 W W [( t< jc 1:6 [( }t< 6{! f6 i t:1? \ i tl l1 6K> tl '",r ll }B 6w- C aat' IK [{ f - }W 6W'6 6w- } }!-C' :s :- }Li' fl l( itr 6 t tr tc 1P-. l( f-1 \Lf t6-6t6. 3'... tl p6 l1 i.7 - c trutr;s:sififm. :.- l1 fs in 6t! ;..,.!l ;..,. tr tr }..,.., io> u }u..,.... r:z!= u-\-lfi 6{! p-r lr lrji!0 It( f-1 W p 6t! K r=rtjitflfft 6 f!.:r 6 } } if 6 tl w } fl in }{! rf- t6-1:6 \te i.7 6t6 - - t! M EZ }.c ltr }w if ir. t6- W }.., c i!-- tr 6 g & - tr \ i?p if! tl ir!0" tl :s fz tc }te 6t6? 'W. }!l 'iii 6t6"- a- }ffi fz 6tl i 6t! tr W c } }w i 6 =w :s t6-6lf if.( }te } 6 } if tr fl ill if g } l1 f! * tr fl } 6!l 6 6fT \fl r} l1 t< ik }" itr f tr. - f1 if t< fk i W }ri; &- 6ft: :-if ff6!l J=ll 'Ll W tc. 17 \ rc l!_ l( 6 6t! 1qf! t6- if 6{! 1:6 6 ;7? W'. tl au- }fl w :- if c } }ri; w 6 S if ur \kw\flt<k\&- Ill fl C Ui Ll l1 fl aat' 6K> Ll l1 t! l:w ll fl /tro
73 RIGHT DISCRIMINATION OF MEANING AND DHARMA 71 realization endowed with its significance, and which has been combined with the narrative setting of the place where it was taught, the people to whom it was taught, and so forth. The Vinaya is what teachers the dividing line between what is and is not an ethical downfall, as well as the means of recovering from those downfalls, combined with the narrative setting. The content of Abhidharma is the Collection where the truths, pure factors, complete liberation, and so forth are definitively taught, thereby manifestly directing one towards nirvana. It is where each of the phenomena of the aggregates, the constituents, and so forth are repeatedly resolved by distinguishing their multiple categories. It enables one to manifestly realize the contents of the Siitra Sections through the certainty of reasoning. It enables one to overcome opponents by means of debate. Observing such Dharmas of the Exalted Speech by means of study, reflection, and meditation enables one, in stages, to establish a habitual tendency for the path, understand its meaning, and become completely liberated, whereupon one will attain right discrimination of Dharma. Moreover, how ought one to seek observation of the sublime Dharma? One should engage in it by means of the four things thoroughly sought after: names, which have the identity of letters, words, and noun phrases; objects, such as the aggregates, constituents, and so forth, which are the subject matter expressed; things designated as the nature of something, like a pot, based on relating name and object; and things designated as qualities, like a pot's round center. All conventions are indeed illuminated based on those, but when one understands the manner in which those four do not exist in actuality then there emerges the four thorough discoveries, such as the nonobservation of name, and the others. When demonstrating through oral instructions how those are put into practice, Exalted Speech, like the Light ofwisdom's Adornment Sutra, is engaged by means of six mental states: the primary mental state in which the mind apprehends the sound generality of its title; analysis of the textual divisions, such as how many expressing chapters, verses, and the like are in the text; exhaustive analysis of the
74 72 GATEWAY TO KNOWLEDGE 1.rw ;,y r.j ;_y r_j" 11 '-! 1 l " 11 r.!.(.l, ii l;,y 1 r.!" r.j (.l,e: r.! 1 t r1 s r1 S1 K i i;,y r.j" ;,y ;_y r_j 1 l " r1 " 1 (.2,s- r.j" if r.j s1 r.! w it;,y if t 1 ;_y r_j" r.j i!;,y a UI Ul i (.l,&.l 11 r.!" s:wt ;,y?.1 " z:!l 1 1 i;,y?f " 1 r.!" sa:r (.2, " 1 1.'-!" r.j r-! 1 '-! 11 r.j " r.j" sa:r t t ;,y? r.j.1 i!;,y s- r.j UI a; r.2,e: 1 '-! 1 s1 r-!.11 '-!".S:Wl r.2.s1 r.! ;,ys- t U1 i ;,y r_j i!;,y r.2.e: r.j 1 l J ;,y (.l,e: r.j - r.2.q w ;,y ;,y tz:t;,y? r.j r.! 1 ;,y r.j 1r.! ;,y1 ;,ya;1 r.j ;,y!j r.2. " s1 t " ;,y z:!l 1 r.j" s- r.j s i.!;,y ;,y 1 " r.j i;,y -f1 ;,y r.j l z:!l 1 r.2.e: r.j! 1 i r.j "!j J" ;,y s- t ;,ys- ;,y J i r.j " (.l," t&.t" 1 ;,yr.2, e. e. 1 1 J t ;; r.j 1 s1 ;,y 1 <:\... - <:\ <:\... <:\ - <:\ r.jr.2. 1 l 1 ftl 1.UI1.s1 ;_y r_j" ;,y r.j(.l, z:!l
75 RIGHT DISCRIMINATION OF MEANING AND DHARMA 73 contents taught by those phrases via the four principles of reason; apprehending the result of having so analyzed by way of ascertaining it free of doubt; reflecting on only the meaning of the primary title as it is summarized, fusing within it everything expressed and expressing; and aspiring to attain such expressed content of the Exalted Speech in one's own mind stream. One should analyze those contents with a conceptual mind, continuously and repeatedly seeking their appearance in the form of a meaning generality. By such means, one should generate shamatha, up to the preparatory and mere actual phases of the first meditative concentration. Once one has developed from there, and reached the exalted actual phase, one should discriminate with non-conceptual analysis. Then, once one has attained the mentality of the actual phase of the second meditative concentration, one should henceforth analyze with a mind devoid of apprehended object and apprehending subject, free of concept and analysis. Moreover, this is done by means of three paths: the mind apprehending the summarized title of a teaching is shamatha; distinguishing its content is special insight; and apprehending it through combining both title and content is bringing shamatha, and vipashyana into coalescence. Based on attaining the state of the actual phase of meditative concentration, one accomplishes the superknowledges, by which one drastically escalates the path through making offerings to buddhas immeasurable in number, listening to the Dharma from them, and so forth. A bodhisattva who has attained exalted shamatha and vipashyana, on the path of accumulation in such a way understands all phenomena as only his own concepts. Based on becoming habituated with such, he attains the four-fold path of preparation, distinguished by the non-observation of apprehended object and apprehending subject. From there he shifts from the path of seeing to the path of nomore learning. In summary, based on observing the limit of things, in terms of their nature and scope, there is the conceptual, reflected image, which takes belief to mind, and the non-conceptual, reflected image, which takes reality to mind. One who has engaged in that limit by means of
76 74 GATEWAY TO KNoWLEDGE o.t r. if r. r. ar r. r. l"' r.:.. l
77 RIGHT DISCRIMINATION OF MEANING AND DHARMA 75 the appearance in one's mind of the forms of these reflected images will attain the transformation of the basis, which is the complete accomplishment of the goal.
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79 28 RIGHT DISCRIMINATION OF DEFINITIVE WORDS Third, the right discrimination of definitive words is to know properly how to communicate meaning through the languages of individual classes of beings, such as deities, ndgas, yaskas, humans, and the rest. To illustrate the particular ones on this planet, due to the presence of the different languages of India, Tibet, China, Shambhala, and so forth, there are different presentations of the number and so forth of alphabetic letters. In the language of India, Sanskrit, adding the sixteen vowels like a and the others with the thirty-four consonants from ka up to ksa makes fifty aksara. These are claimed to be the building blocks or the basic alphabet of the whole range of names and phrases. Here in Tibet the basic alphabet is the thirty consonants from ka to a, and the four of gigu and so forth, which indicate the vowels. From among the consonants there are ten suffixes. From among those there are five prefixes, the superscripts of sa, ra and the rest, and the subscripts like ya, ra, and so forth. From combining these and the four vowel markers in all manner of ways the whole gamut of names and phrases emerges. Moreover, generally it is from a combination of multiple fragmentary syllables that names such as "pillar" emerge, demonstrating the mere essence of an object. And it is from a combination of several names that phrases like "tall pillar" emerge, demonstrating the essence of an object combined with a quality. From a combination of several phrases, texts with various measures like sections, chapters, and so forth are formed, fully demonstrating an expressed subject matter of any manner of length.
80 78 GATEWAY TO KNOWLEDGE rl sl %:!1 -l%:jl Cl.!-%:Jl.r.. =: --l--l o- %:Jlo-! -rr%:!1 ---o- l-sl OJt --- Cl.! -l ----%:!1l o-s--- OJ 5 -l--l -%:!1l o-s--- OJ o- ls:l F4 %:!1 l9 all"cl.!l -l--- : -l"'-'"cl.!l - o- l l l l -r l:jl - r.t l l --l- :if"!"o-!"cl.!"%:!1%:!1 %:!1c; -s "' o- --l9- ti'l "' %:!1-Cl.! SJ%:!1 "' ttf'l-l Cl.! -l:jl s s l-l-l-l ({'----- OJ l --l --l o- 7{'-%:!1 w sl f %:!1 %:!1 l - %:!1l:Jl- o- afl l o- r.t l.%:!1o- r.t E'o- r.t Cl.! %:!1 "' ll "' l%:11 -"'---w--t -l-----%:jlcl.! Sl - r.t o- ls-l 'lj%:fl" l %:!1 so- l OJ l l %:!1- :l Cl.! %:Jl%%:Jl %:!1 %:!1-%:!1 o- %:!1 -ls o- ls -%:!1%%:Jl trl "' Cl.! %:Jlo-! --l t trl-l Cl.! o- ls l-- : lfo- r:i\r.t l -'4 -l '-'---a r.t Cl.! --ll Cl.!----%:11 '-' Cl.! s t --l:jl -%:!1o- r.t sl '-'l Cl.! s - "' il l -Cl.! ::r "' -t -utcl.! %:Jl --%:!1 "' scl.! t Cl.! s %:11--- "' -%:11-o- ls t%:!1c;---%:!1 1j%:Jl --l t o- %:11-sl l l t -%:!1 --l l.'-'l
81 RIGHT DISCRIMINATION OF DEFINITIVE WoRDs 79 As for the expressing speech, according to Sanskrit the character of language is produced based on the internal structure of the triad of nature, morpheme, and transformation. To elaborate, nature is two-fold: the nature of verbal roots and nouns. Morphemes joined to the end of verbal roots are two-fold: krta morphemes and declarative morphemes. Morphemes joined to the end of nouns are various, such as case endings, auxiliaries, and so forth. From connecting the letters of morphemes with the words possessing morphemes, there are various transformations mentioned in grammar texts, in which forms are changed from what they were previously by means of eliminating sa and ra, sha changing into sha, na changing into na and so forth, and by means of dividing or contracting letters. In the Tibetan language there are indeed no such conventions like verbal roots and so forth. However, particle morphemes are joined to the nature of nouns. Moreover, there is only change in the forms of words due to prefixes and so forth that demonstrate past, future, and the rest, like bcom pa, gzhom pa, and Joms pa. Even though semantic meaning is not demonstrated through only those things called "particles," when joined with nouns, everything that clarifies phrases, such as cases, continuative constructions, contractions, and the like, can be comprehended. It is explained that in Sanskrit, due to divisions into singular, dual and plural, there are twenty-one case endings, plus three for imperative, making twenty-four. But in the Tibetan language, the first case, which expresses only the essence of an object, is nothing but what is obtained with a meaning in which nouns are connected to one another. The second is the accusative case, like "striking the tree." The third is the instrumental [or agentive case], like "pierced by a tree." The fourth is the dative case, like "conducting water for the tree." The fifth is the ablative case, like "fruit from a tree." Sixth is the genitive case, like "branch of a tree." Seventh is the locative case, like "a bird lives in the tree." One should understand moreover that there are various phrase-level, non-case usage particles. These are illustrated by continuative terms like ste and so forth; disjunctive and conjunctive terms like am and so forth; ornamental and conjunctive terms like kyang and so forth;
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83 RIGHT DISCRIMINATION OF DEFINITIVE WoRDs 81 further conjunctive particles, like go and so forth; the topic particle ni which has the purpose of setting something apart or adding something; the term dang which has the purpose of disjoining or conjoining reasons, circumstances, or oral instructions; general terms like gang and su; ci, which have an interrogative purpose; the many terms that demonstrate similarity like ji!tar and bzhin; the term of ownership pa; med, ma, mi, and min, which have the purpose of negation; the term fa sogs pa which demonstrates further categories; moreover, there are yod and yin, which affirm; kho na, which eliminates all else; nyid, which specifies, and so forth. One who has eloquently joined those particles-the ones applied on an individual basis after the ten suffixes, and the ones applied to everything-in conformity with the subject matter expressed, and in accordance with what has been explained in the vyakarana, (grammar) texts and their commentaries, is learned in expressive language. Moreover, the manner in which the power of prefixes demonstrates intrinsic or extrinsic agency and the three tenses is a factor consistent with the declarative verbs of Sanskrit. However, in this context, the additional suffix sa is viewed as an essential ancillary component. This is because, for example, it is unnecessary to apply many auxiliary terms, as in "sngar gsungs zin to," "da!tar gsung bzhin pa'o," and "ma 'ongs pa na gsung bar gyur ro." Rather, it is easier to express these with such statements as "gsungs so," "gsung ngo," and "gsung bar gyur ro." And the additional suffix also semantically pertains in the context of actions, imperatives, and so forth. In the context of nouns, being formed with or without a final sa, as in gcan zan gzig and spyan gyis gzigs, has the significance of being written based on the subject matter expressed for the purpose of not mistaking meaning. Such things as these, moreover, are like terms previously designated, such as calling an elephant an arm possessor and a horse a swift mover. There is no controversy over how only these are designated as such when having an arm and going fast pertain to other creatures too. No one learned according to the tradition of past grammarians would speak in such a way as to transgress them. Similarly, to speakers who do not enunciate the pronunciation of words properly it seems as though there is not a difference between
84 " 0 t( c..? N 00 6 w b' w i6= 6(1" }b' 6{1" 6i1s= \ w w 6St-.. j.( it) 6(1" b' w [{? 6(1" 6{1" c W IJ 6 tf 1w.6 K!-" t::l i.r b' Ll fff[ftf iilif+t!ffiji!ijlt. tc il(l ijl? [1 tc. H6"" E1 i.r a1 6t6 Ll -,-;-v it) }iill 6 t6":: W 6f }f } w} w &- if ; }f r w 6fil> tl Ll 6! [1 [1 i[1 }to.m tl tc if -ft }r r- } 6 t}- r{f" tl ;rt fi(rt ttt1ff+l4rrltt w. w -Lr u w v.. 6t6 Lr!W) Lr. u t1p.? tt.f}tj}i }ti-.ffelhl*rtt E!P E1 Ll tl. } tc. f5.. tl c ij' 6{1" $',xfrtel,$f -' u rc u P' - Ll }u Lr 61.C" }HP 6tf;' c }fl 6{1" } 6 6s f!,<} m \ tv- it) fl }!6 tlr u kr -:g- u K. }- }fl tc > ""'"}.{f m u t< --tl?w-}!6 fffl}6lfs?& Lrc i. K3' 2"61 u. u Lr-R-P' il il. rtr!f[llfrrfrltlrt
85 RIGHT DiscRIMINATION OF DEFINITIVE WoRDs 83 the ra superscript, the sa superscript and so forth. However, in writing there is a tremendous difference, such that those knowledgeable about spelling can induce certainty about meaning through only seeing the letters. Therefore, not contracting the final sa because applications of the final sa have a greater import than applications of the da drag, and so forth, has already been excellently resolved by previous grammarians following Thumi, Mafi.jushri in person. If done according to such a tradition, no faults whatsoever will be seen. Expression will be regarded as beautiful, as possessing the character of the tradition of those learned in grammar, and by means of its clarification of meaning, as possessing the quality of being the harvest of the precious Exalted Speech. Otherwise it will be faulty in the opposite ways. Consequently, one should apply these according to the tradition of the learned grammarians of the past. A "compound" refers to a phrase whose weight has been lightened by communicating the meaning of particles like case endings and the rest in any situation where they are not directly expressed. For example, it is like calling something that is both an utpala flower and blue, "blue utpala" (ut pal sngon po)," contracting into a common locus the basis of its qualities and its qualities. This is a karmadharaya compound. A contraction between something counted and the number, like "five paths" (lam lnga), is called "a dvigu compound," a name which itself also indicates an example. A compound that contains anything categorized in the class of indeclinables as its initial term is called an "avyaylbhava compound." For example, this is like referring to so sor rtogpa, kun la phan pa, and so forth-which have prefixes such as prati (so sor) and auxiliary terms such as sarva (kun) pertaining to the class of indeclinables-as sor rtog and kun phan, respectively. An expression of specific content by means of another object endowed with it-like calling someone with a face that resembles a moon "moon-faced," or like calling the intermediate direction of Agni the "southeast"-is called a "bahuvrihi or many grain compound," which refers also to an example. A compound that contracts any of the cases from the second through the seventh is a "tatpurusha compound," like the examples of the second through seventh cases, respectively: goer [to]-town, drinker [with]-feet, tossed [for]-demon, born [from]-lake, son [of]-conqueror,
86 " c.? "<I" 00 r, Jr!'> 17?!6 W ttc) 6t6 W 1Mll ij 17 IP }1.1 6(! t6"""" 6!6 }El }i:l 6tf ( [1 ff w 'tr }ir w :w}6!6 r 17[l?r m, w 6(! lr w 6!6 [w (f t6"": t&p- K 6(! t6 ll 17 8' ll '1? l7? 6(! K ij tl fv' i:l J7 6tf jj1!6 J7 L,\ '"' {f "'!-a> i.r E7 E7 tc) f!_ }E7 li W..-v} t6"""" };6-- t6 If.( 'ff= 6! " 6 6,,K _ i:l } w } 6! i7 El6 c... }w "' ",... K... t6 w E7 (1.( \ tc) Q i6 -. fz t6 6tE! 1.(! v r - '!6 "' f -:r w 6[ 6 6i:l r w 6tf 6if }w w!6 t6 J7 t6 B 8' tc) '"' tgr tc- i:l tiro ( ij i:l tl J7 6 } (f },t6"""" 3'" - t6"""" Q i:1 W i:7 ij }- 6 1E7 E1 K f!.._ i6""" ij i:!_ Ell? t6 E1 i.r \ 63' }!ff (., vq 1.( - :r ttc) M. K fl;'. 1!-"c Ll!:7 - - i7 E1!:?? }".? i:7 i:1!0>6j:l } rro, & rt } 6w ;8 :h w w'f,i6-rt w 6'9 m '!9 w Ei- 6tV u w tm ij "' f 6w }r 16 6t6, g? & w "' 6(!. J7 w U? (f t6 If.( w!:7 E1 m t6 ttro tf W,li -,El. ttr _. :""\<) - " 6ll1 w &P- (f ttc)... i:7 ltv ;>fi7 i:7 ' [1 (1.( 6t6 rtlw" 6t6"""" 6t6 (f i:7 ( [1
![RIGHT DisCRIMINATION of DEFINITIVE WoRDs ss and abode [of]-fruit, respectively.](/docs-images/94/118676625/images/87-0.jpg "A compound in which the application of several instances of the same type of case endings and so forth are contracted and a single case ending is connected to the end, like \"I prostrated to Buddha,")
87 RIGHT DisCRIMINATION of DEFINITIVE WoRDs ss and abode [of]-fruit, respectively. A compound in which the application of several instances of the same type of case endings and so forth are contracted and a single case ending is connected to the end, like "I prostrated to Buddha, sublime Dharma and Sangha'' (sangs rgyas dam chos dge aun Ia phyag 'tshal), is called a "dvandva compound." As indicated by such examples, these phrases do not involve grammatical particles. Rather, the interstitial terms have been contracted to the point of disappearance. One must understand therefore that when explaining their meaning they should be comprehended by connecting the terms accordingly (i.e., vigraha) I. Furthermore, it is not contradictory for there to be a way of understanding in individual contexts what is joined to the various signs through the force of beings' desire to speak, regardless of the formation of their individual meanings. This is like the manner of connecting pluralizing terms and diminutive terms, as in "women" (btsun mo rnams) and "one tqwn'' (grong gcig); statements like "rahii.'s head," "the pestle's body," "pot's impermanence," "impermanent pot," and "the nature of space is space itsel " This is also like saying "he rested having opened his mouth," for resting while opening the mouth. Thus, one should understand by the phrase "bring wood" that it is motivated by the wish to speak in association with gathering wood, which exists in a certain context, without confusing it for any wood of a different place, time or type. As for how to communicate to others with these names, there is no intrinsic connection between names and objects. Rather, we conceptually apprehend names and objects to have a connection according to the signs determined by people. To elaborate, we are able to communicate based on having become familiar with a name as being the name which expresses a certain object, and speaking with the letters of the name joined properly, without mistaking the order. Otherwise, we cannot. Names which reference objects, moreover, have two categories: names that are arbitrarily assigned as the sign for particular things, Technically, vigraha means breaking the compound by interpreting the syntactical relations between the terms. David Fiodalis.
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89 RIGHT DiscRIMINATION of DEFINITIVE WoRDs 87 despite not explaining them much, as in "earth," "stone," and the like; and subsequently formed names that also contain explanations, as in the Buddha, noble one, and the like. Moreover, the first of these is divided into two types: substantive names that are assigned to each thing like fire, sun, and lion as the names they bear; and coined names that are assigned to things in conformity with something else. Among coined names, there are those coined due to similarity, like calling one of sharp intellect a "fire Brahmin," one who causes things to appear a "sun being," and one who is powerful a "lion." There are names of results coined for causes due to their relationship, like calling a well that produces foot illnesses a "foot illness." For the same reason, there are also names of causes coined for results, like "knower," or "object possessor" for cognition; or, alternatively, "grainfall" expressed by those wishing to describe a rainfall that benefits the harvest. There are collective names coined via single members, like "drum sound" and "shoot of barley," which are assigned to the collectives of sound and shoot based on a particular one of their causes, even while there are also other causes. There are single members coined via collective names, like saying "the bolt of cotton is burnt" for a bolt of cotton burnt on one section, and like saying, "I see the house" for seeing one section of a house. One should understand what is illustrated by such, and view coined names determined based on deities, parents, and relatives as likewise designations based on relationship. The applications of names for extreme opposites, called "terms of flattery''--opposites based on similarity, like calling a dog without a white mark "conch shell;" and opposites based on relationship, like calling Tuesday "auspicious"-are indeed without actual relationship. However, out of the wish to express, opposites are designated to their opposed counterparts in the manner of ridicule. Thus, this is only a manner of designation rooted in similarity and relationship. Moreover, it is also like having the designation of "thirst" for a drink that quenches thirst. Names so designated have four possibilities in terms of their etymological explanation and extension. The name "lake born," despite extending to a flower that grows on dry earth, lacks explanation. For
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91 RIGHT DISCRIMINATION OF DEFINITIVE WoRDs 89 a flower that does grow inside a lake, there is both explanation and extension. Even though the name can be explained as a plant or a creature inside a lake, it does extend to them, and thus should not be said to be their name. Since the name neither explains nor extends to stones and trees on dry earth, it does not gloss them. Thus, even if a black dog bore the name "conch shell," designated out of the desire to speak, and it extended to a black dog, it would be wrong when explained. Grammarians claim such a thing to be called a "word applied after being wrongly formed." Likewise, words considered as not contravening their meaning when uttered twice, like "ha ha" or "legs so legs so" when rejoicing; "kyi hu kyi hu," or "na'o na'o" when lamenting; and "ala la ala la" when amazed, and so forth, are claimed to be "subsequently performed words." There are also re-duplicated onomatopoeias, such as "khral khrol" "dar dir," "cal col' and the like, which apply to a mixture of sounds or unclear meanings that cannot be unilaterally ascertained. In these ways and others, manners of expression have multiple forms. In that way, a name, even though known to the world previously, which is newly coined for some object, in accordance with that object, is a name that can refer to it. These are various and should be learned in all their variety from the treatises on synonymies. The body or nature of that very speech that denotes meaning through names and phrases is present in any of three forms: verse, prose, and a combination of the two. That which beautifies with exalted captivating qualities is called "verbal ornamentation." To elaborate, that which contains poetic expression is well formed according to the tradition of vydkarana. Its verses are metrical. No matter what the speech, the letters that express it hit the appropriate register of gentility, severity and so forth. Its meaning is clear and without ambiguity. And its style of expression is captivating speech that can produce as mental objects exalted experiential moods, such as passion and so forth, by means of fundamental nature (rang bzhin, svabhava), or analogy (dpe, upamd), metaphor (gzugs can, rnpaka), multiple entendre (sbyar ba, flesa), hyperbole (phul byung, atifaya), poetic conception (rab brtag, utpreksd), and so forth.
92 90 GATEWAY TO KNoWLEDGE l:!l o-rll:!l r.y if z::y1 s 1 cs1 f1 fo-r l:!lo-l l:!l s, 1, it, t, r.y i z::yr, "'1 r J ij, z::y o-j a;' :::y ij, r.y z::y %.... a5o-j "'%... cs1 r.y l:!l r.y ij1 "'1 l:!l r.y o-1 1l:!l if l:!l? '4z::t r.t o-j r.t%.. "'1 %.. r.y z::yf, r.y 11:!1 1 z::tf, o-jp:! r.y z::y al:!l l:!l "'%.. s, r.y l:!l l:!l o-j ij, r.y if l:!l,., r.y, z::y 1, o-ja5o.! %.. l:!l o-1(%:1 1 l:!l o-j l:fl r.y, l:!l o-ja5o-j, 1 1:!1 1:!1 z::y o-j a:jl:!l "'%.. r, s, z::y z::yr, s %.. it, r.t%.. l:!l? E!z::t r.y r.y CJ.!,l:!l r.y%., 1:!1 r.y 1
93 RIGHT DisCRIMINATION OF DEFINITIVE WoRDs 91 Whether engaging in explanation, debate or composition about the precise meaning to be explained, by means of such sublime statements one will relinquish what is irrelevant and express what is relevant with inspiration and conviction. When detailed there will be no problem of redundancy, and when brief there will be nothing lacking. Thus, there will be no obstruction to explaining meaning in ways appropriate to any length. Through resolving it by means of correct reasoning, one imparts complete and total conviction. With crisp pronunciation expression is refined. By means of stainless statements that enable those learned in styles of expression to easily understand meaning, and so forth, one becomes learned in a text's purpose, its summarized content, its words and meanings, its composition, and how to relinquish doubts about it. And then, based on expressions in which the single words that apply to multiple meanings, the divisions of phrases, and the distinctions of words that can be understood in two senses are all well differentiated, one unerringly resolves the meaning of the content expressed. This is the right discrimination of definitive phrases.
94
95 PART THREE RIGHT DISCRIMINATION OF READY SPEECH
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97 29 THE FOUR REASONINGS In accordance with the stages of having gained mastery over the triad of Dharma, meanings and definitive phrases taught above, by attaining the ready speech of fearlessness in expounding, debating and composing on the meaning of the Exalted Word, one becomes endowed with the power to accept the fortunate and to refute proponents of wrong views. That is to say, bodhisattvas attain the ready speech that is inexhaustible even if they were to explain each and every word and meaning for an ocean of eons. In this context I shall explain correct reasoning, the means for attaining the supreme ready speech of flawless doctrinal intelligence by which one does not have to depend on others for the content of the Exalted Word. If one were to summarize all the contents of the Dharma taught by all buddhas there would be nothing which is not included within these two: the mundane relative truth and the ultimate truth. One should therefore correctly develop a definitive understanding that ascertains these two by means of the twofold valid cognitions that scrutinize them. How should one proceed? One should understand them in accordance with the four principles of reason that have been taught in the siitras: 1) the principle of efficacy, 2) the principle of dependence, 3) the principle of reality, and 4) the principle of valid proo These are as follows. All phenomena of samsara and nirvana arise and appear in the manner of dependent origination. Independent of causes and conditions, it is not feasible for them to appear by themselves, like
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99 THE FouR REAsoNINGS 97 a flower doesn't appear in the sky. Therefore in brief, just as a complete collection of causes such as a seed, water, warmth and the rest has the ability to produce a sprout, all functions performed in which a certain cause produces a certain effect are called the "principle of efficacy." The fact that everything that is an effect, such as a sprout and so forth, is definitely dependent upon its own causes is called the "principle of dependence." In that way, everything that has the ability to produce a certain cause creating a certain effect and everything that is an effect dependent upon its causes are feasible as mutual causes and effects, and therefore facts. It is like how virtuous actions produce pleasurable effects and non-virtuous actions produce suffering, or how a rice sprout grows from a rice seed. It is not a fact that they produce the opposite, such as suffering due to virtue and pleasure due to non-virtue, or a rice sprout growing from a barley seed. These first two principles of reason enable rejection and acceptance, and engagement and withdrawal with respect to all phenomena, by means of understanding what is and what is not factual about them. Therefore, all the sciences such as technology and the others, as well as all the mundane and supramundane schools of philosophy have a thoroughly analytic grounding in these two modalities. Consequently, science and philosophical schools become more refined and sublime in direct proportion to one's mastery in understanding what is and what is not factual. The principle of reality is as follows: conventionally all phenomena subsist according to their own respective natures, as earth is solid, water is wet, space is non-obstructive and the like. That is to say, even a single phenomenon like a pot has the character of multiple categories-those established, like being impermanent, being material, and so forth; and those posited in terms of elimination or negation, such as not being consciousness, not being permanent, and so forth. However, in brief, a specifically characterized phenomenon, which is an object of direct perception, like a substantially existent pot, is joined to the conceptual mind through various categories of different conceptual properties, like its production, impermanence, and the like, which are imputed to the pot by means of other-exclusion. Thus, phenomena fall
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101 THE FouR REAsoNINGS 99 into the two modalities of substantiality and imputability. From these are fashioned the various categories of conventions in conformity with objects, such as specifically characterized phenomena and generally characterized phenomena, universal and particular, contradiction and relationship, definition and definiendum and so forth. Based on these one becomes non-deluded with regard to all objects. What is thus posited in terms of the triad of cause, effect and nature are the three principles belonging to the context of analyzing the conventional. Ultimately when analyzed by means of the reasoning of the vajra-splinter, one does not observe any cause producing any effect. When analyzed by means of the refutation of arising from an existent or nonexistent thing, there is also no arising of effects based on causes. When analyzed by means of the reasoning of the absence of singularity and plurality, there is no nature of solidity and so forth established whatsoever. Therefore, that phenomena abide as the nature of the three gates of emancipation-cause devoid of phenomenal characteristics, effect un-wished-for, and essence, emptiness-is the ultimate reality. The principle of efficacy and the principle of dependence are also included within the conventional reality of things, in the sense that it is a reality that fire is hot, that fire is efficacious in burning and that fire is dependent upon kindling. For this reason, all the parameters of reasoning come down to the principle of reality, after which there are no further reasons to seek. It is like how the heat of fire, which is the reality of things, cannot be denied by anyone at all. When subsuming the meaning of the three previous principles in such a way, the meaning of exactly how the cause, effect and nature of all phenomena conventionally subsist is their conventional condition or reality. And that the triad of cause, effect and nature are devoid of self-nature is their ultimate condition or reality. In brief, the three former principles have been taught in terms of bringing about a definitive resolution to the meaning of the two truths. These are called principles because it is quite suitable and reasonable that the nature of all phenomena would subsist in such a way; or these are called "reasoning" for their evaluation in conformity with such.
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103 THE FouR REAsoNINGS 101 In this way, "the principle of valid proof" is so called because assessing properly and unerringly the meaning of the two truths (i.e. that which is to be assessed) is established by the power of fact. This is because of being proof, which is endowed with proper validity. By means of what is such validity proven? It is by means of two types of valid cognition: the valid cognition that directly perceives as manifest phenomena both conventional objects, how things appear, and ultimate objects, how things are; and the valid cognition that infers another incontrovertible thing from the manifest appearance of evidence that enables one to assess an obscure phenomenon. That is to say, the direct perception of a conventional nature, is for instance directly seeing a blue utpala flower with an unmistaken visual cognition. Direct observance of an ultimate nature is like the wisdom of composure of the noble ones. Inference of a conventional object is like inferring fire from smoke or impermanence from being produced. Inference of the ultimate is like inferring emptiness by means of syllogisms such as the absence of singularity and plurality, and so forth. How many kinds of valid direct perception are there? There are four kinds: 1) Valid sense direct perception is a non-conceptual, unmistaken cognition that has arisen based on the ruling condition of a sense faculty with physical form. Unmistaken visual cognition and so forth make it five-fold. The appearance of one moon as two, effectuated by the cause of an erroneous sense faculty, is a spurious direct perception, and not a valid cognition. 2) Valid mental direct perception is a non-conceptual, unmistaken cognition that has arisen based on the ruling condition of the mental faculty. Things like a non-conceptual mind following an erroneous sense faculty, or a dream perception are not valid cognitions. 3) Valid yogic direct perception is a non-conceptual, unmistaken cognition that has arisen based on the ruling condition of the yoga practice of shamatha and vipashyana. Things like the vivid appearance of skeletons from having become habituated to repulsiveness are not unmistaken and therefore not maintained to be valid cognition.
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105 THE FouR REAsoNINGS 103 "Yogic direct perception" is maintained to be with appearance, like the yogic direct perception that is aware of conventional things that are covered or obscured objects; and without appearance, like the yogic direct perception that perceives selflessness. 4) Direct self-cognizing perception is all primary and subsidiary mental states, by their own cognizant nature, being non-conceptually and unerringly cognizant of themselves. It is such that any cognition taking place, be it mistaken or unmistaken, is unmistaken and nonconceptual in terms of it simply experiencing itself in its own cognizant presence. Since the objects of these four types of direct perception appear as specifically characterized phenomena distinct in terms of space, time, and attribute, they are free from concepts that apprehend sound and object combined. In general, if there were no such thing as these "mundane direct perceptions," then because evidence too has its basis in being observed with an unmistaken cognition it would also be nonexistent. Then, because all the categories of the full gamut of appearance, like the origination of something from a cause, its cessation and so forth would be nonexistent, one would not understand their nature as emptiness either. For it is said: Without relying on names, The ultimate meaning will not be realized. In particular, if there was no sense direct perception, one would not perceive objects like visible forms and the rest. If there were no mental direct perception, there would be no awareness that collectively cognizes all external and internal objects. If there were no direct yogic perception, a cognition that realizes things beyond the scope of ordinary beings would be impossible. These three are therefore presented as such. All of them are cognitions directly experiencing their respective objects. The basis of all experience is rooted in self-cognition. An object experienced directly does not require further proo Based on an unmistaken mental cognition experiencing its own presence, doubt is
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107 THE FouR REAsoNINGS 105 resolved. Thus, the self-cognizing awareness is the final basis of all valid cognition. Moreover, inference is ultimately based on direct perception. And the basis of direct perception is ascertained though self-cognizance, in that it is rooted in an experience of an unmistaken mind, after which there is no need to seek additional proof, like the experience of pleasure and so forth. Second is inference. What kind of cognition performs the act of inferring? It is the conceptual mind, and nothing else. What is meant by "conceptual" here? It means that which apprehends only the universal form of any given object that appears to the mind, while combining it with its name. For example, that which conceptualizes or mentally expresses "pot" and "pillar" is called "conceptual mind." Human beings like small infants and animals like horses that do not know how to apply names also have the mere universal image of food, drink and so forth appear to their minds. Although these images are not combined with names, such beings engage in and withdraw from objects by means of the concepts of universal images that are suitable to be combined with names. Such can be illustrated through an example. Even without actually seeing water, an animal tormented by thirst will, upon hearing the splashing sound of running water, have the image of water appear to its mind, make noise with an expression of wanting it, and know to pursue the water for a long distance. The conceptual mind apprehends the mere universal image of objects by way of combining their location, time and form. And by means of formulating the various conventions of rejecting or accepting in relation to them, all names are established. Otherwise, no inferences or topics of learning could be taught at all. For what appears to direct perception is only the fragmentary, specifically characterized phenomena of the spatial segments and moments connected to something's specific location in its specific time, subsisting distinctly from one another. Since such is not suitable to be combined with names, there is no application of the meaning of names to this alone. Such conceptualization does not simply produce the understanding of objects seen in the present, applying to them names, types, and so forth, which is simply called "relative conceptualization" or
108 Cl ;2 g (,:, \ b' w,tc- b',t< fi i:l t< t< tir b' ir w 6tc"- i\ if ir!'1 1 fi ft 1!-' fi 1!-( b' Ill [l ijlt' b' '1 ;> u (tl 6 b' :f 6W'f } 6 0' fi -,t< 6itt w 6tc"- 0> \ fl,ir 6i:! - 6i:l 0' W!-(.. 0 Ill :-- W t6"""" t6;:' b' tc- 1? 1!-f" i:f!j' lr w iff? - if (! fl }f[ 't!:!7 \ }{! }p 1.( (! (!-( ft W K :f fl b' 1.( ft Qlr P" 1" /' t6"""" ifi/ v? [[? ( (! '!? w } 6 }ir } 6? fl 6! ? 6 } 'r r f}} rr''rtfflfltt }r } } 6r 6 } } 6g; - 6fl trro fl 6rr w }H.C' fi w fl &? ir rro iff?!7, wt"' i:l!7 5 } ft, - i6w> W? 6 P' 6 b' '"' w m 6C!!!. W w (! 6 - iff it{!j' ft (lr i:l w ft 1.(!J' flw ( } w w w 'fl } w l( w - P'? H.C'!7 FTtl!7 e! t< P' fiftti.c'6 - ir }tl 6r w}} 6fw-'fl P' - ( ft!7 6(! ir fi. tc- p u }!J' f/7.?!7 w if ww-!j'tc- f;f }H.C' \ ft 1.1 ft (!. ::> 1.1 0'. j.( c w. 1.( w 0' (1.( tl 6 r?{i; }!7 },ff}t!, w W W? if u, E1 } 6i:! 'f? }:f= f9 itr itr (! w -t< u O"!-litr m "(!6t'l m kr 6i:! if tc- tl ir iii? fi 0? w if )El w - '1 ;> - t.w i;r t6"""" il 0'!7 W? E7 b'!7!7 tm ft ir u 6tl [l 0' 1.1 t9 tt0 ltl (! Ill 0' (! (! (Ka/ 6t6"""" (! '1 ;> 0' [l 0'
109 THE FouR REAsoNINGS 107 "conceptualization based in evidence." It also assesses obscure objects that are not immediately apparent by means of concepts about the past by way of recollection, concepts about the future by way of wanting something to manifest, coitcepts that apprehend evidence, the basis of inference, and concepts about signified objects to be inferred from evidence. Thus, if there were no conceptual inference, then like a newborn infant that does not understand to be frightened of fire, one would not be able to engage in or refrain from what should be adopted and abandoned, whatsoever. Conceptual mind is also two-fold: unmistaken, like conceptualizing a rope as a rope and conceptualizing a mirage as a mirage; and mistaken, like conceptualizing a rope as a snake, and a mirage as water. From among them, it is based on unmistaken conceptuality that one can unerringly discern all the conventions of knowable objects throughout the three times. How is it that the conceptual mind should infer some other obscure phenomenon? Phenomenon based on which some other phenomenon can be comprehended is called "evidence." To elaborate, the establishment of some evidence as a property belonging to the position of a thesis is the first criterion, which is called the "property of the position." If evidence has not been established with respect to some issue under dispute there is no point in analyzing logical concomitance. Thus, one should initially analyze whether or not a piece of evidence, like being produced, pertains to some subject, like pot. Once the evidence has been established, one analyzes the relationship between that evidence and the property of the thesis to be proven. That the thesis to be proven is entailed by the evidence is the second criterion, called "positive concomitance." For example, it is like how "impermanence" is entailed by the evidence of "being produced," because one ascertains through valid cognition that if something is produced it is necessarily impermanent. Alternatively, when the property of the thesis to be proven is reversed or non-existent the evidence too is reversed such that its existence is impossible. It is like how if something is not impermanent its
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111 THE FouR REAsoNINGS 109 being produced also does not occur. This is the third criterion, called "negative concomitance." These two final criteria are described as the ascertainment of positive and negative concomitance by means of valid cognition. And in the context of illustrating those through examples, they are explained as "what pertains to all concordant factors and is the opposite of all discordant factors." The three criteria being complete in that way makes for correct evidence, which is capable of establishing the thesis to be proven. Without these being complete, it is a spurious syllogism, in that the evidence is not established, and so forth-its manner includes multiple internal divisions. How many illustrations are there for evidence that is correct? There are three: resultant evidence, natural evidence, and evidence of nonobservation. There are two kinds of positive evidence. These are resultant evidence, in which a cause is inferred via an effect based on the relationship of causality; and natural evidence, in which the evidence establishes another property through the relationship of identity. There is also the non-observation of something that could feasibly appear, or the negation of something through the observation of its opposite. Since both of these actually negate the essence of something to be negated, they are called "evidence of non-observation." As for their internal divisions, in terms of how syllogisms are put forth, resultant evidence is fivefold. There are syllogisms of resultant evidence that directly prove causes, as in "The subject, on a smoky pass, there is fire, because there is smoke." Likewise, there are those that prove a preceding cause, as in "The subject, billowing blue smoke in space, is preceded by a previous fire as its cause, because of being smoke." There are those that generally prove a cause, as in "The subject, the appropriated aggregates, are associated with their causes, because of being temporary objects." There are those that prove causes in their particularity, as in "The subject, a sense cognition to which blue appears, is associated with its observed-object condition, because of being a sense consciousness." There is also resultant evidence, which infers properties of causes, as in "The subject, a lump of molasses in the mouth, has form, because of having flavor." This is resultant evidence
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113 THE FouR REAsoNINGS 111 because it actually infers the previous molasses flavor from the present one, and, because it infers that the combined presence of both the previous and present flavor and form was produced by a previous cause. Through this fine differentiation between such multiple ways that exist for proving causes by way of effects one should understand all similar types in which causes are inferred through effects, such as the stability of a receptacle based on the water inside it not shifting and the like, as included within resultant evidence. Among natural evidence, there are syllogisms with natural evidence based on qualification, as in "The subject, sound, is impermanent because of being produced, or because of being created." And there are syllogisms with natural evidence free of qualification, like adding to the same subject and thesis to be proven the evidence "because of being something that exists as an entity." In terms of the style of expressing the evidence, the former demonstrates the subject as the result of something else, and thus it is as though it relies on something else. The latter evidence is the mere essence of the subject expressed in an independent manner, thus it is called "independently free." Yet, beyond mere verbal presentation there is no difference in meaning between these. Syllogisms with evidence of non-observation are two-fold: nonobservation of something that does not appear and non-observation of something that can appear. The first of these is as follows: "The subject, here on the floor in front, a person to whom a flesh-eating demon is far removed from is uncertain whether or not there is a flesheating demon, because, since it does not appear to him, he does not observe it." Such a statement, which in this context is for proving that something is absent because of not having observed it, is two-fold: things that cannot appear and things that can appear. The first is as follows: objects that are remote in terms of location, time and nature cannot be observed by a person for whom they are remote objects, despite their presence. For despite the presence in this location of things like flesh-eating demons and bardo beings, since they are not things that appear to such a person, it is taught that, "He does not observe them." Thus, the fact that it is things that do not appear, which are not observed, demonstrates that there is no genuine
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115 THE FouR REAsoNINGS 113 engagement with them in accordance with reality, meaning that one analyzes whether one can be certain about their presence or absence. This has the further goal of differentiating it from its contrary. If these were things that could appear then they would be negated by not being observed. The way in which this goes into syllogistic evidence involves only the negation of the convention of being certain about something's presence or absence. As for the way in which its evidence is presented in syllogism, presenting its evidence as, "because there is no valid cognition that perceives flesh-eating demons in the mind stream of one for whom they are remote objects" would not correspond with the meaning of not observing what does not appear. In brief, the non-observation of something that does not appear in actuality teaches not to exaggerate or denigrate things that cannot be inferred, as people do not rightly know what is fitting for each other, and so forth. The non-observation of something that can appear is two-fold: the non-observation of something that can be observed and observation of something's opposite. The first of these includes non-observation of nature (rang bzhin ma dmigs pa) as in "The subject, in this house, there is no pot, because of not observed with a valid cognition to which it could appear." The first category also includes the non-observation of a related item. This further includes the non-observation of the cause, as in, "The subject, on the lake at night, there is no smoke because there is no fire." It also includes the non-observation of the entailing factor (khyab byed) as in "The subject, on the stony crag over there, there is no a5oka tree because there are no trees." And it includes also the non-observation of the direct effect (dngos 'bras) as in "The subject, in the circular wall devoid of smoke, there is no direct result of smoke because there is no smoke." Within the category of the observation of the opposite, there are two types of syllogism: those based on a non-coexistent opposition and those based on mutually exclusive opposition. The first of these is twelve-fold. Taking the issue under dispute to be "The subject, in the direction over there," and taking the evidence
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117 THE FouR REAsoNINGS 115 to be "because it is engulfed by fire," the property to be proven is construed as "there is no cold sensation," "there is no unobstructed capacity of a direct cause of a cold sensation," "there are no goose bumps as the result of cold," and "there is no sensation of snow." These respectively constitute syllogisms involving the observation of the nature of an opposite in terms of nature, cause, result and encompassed factor. Moreover, negating the above four of "cold sensation" and the rest by putting forth as evidence "covered completely by billowing smoke" for the same issue under dispute as above is the observation of a result that is opposite in terms of nature and the other three. Negating the four of"cold sensation'' and the rest by putting forth as evidence "covered completely by a sandalwood fire" for the same issue under dispute is the observation of an encompassed factor that is opposite in terms of nature and the other three, thus making four more. Moreover, some Tibetan scholars maintain that there are sixteen syllogisms involving the observation of an opposite. They add to the previous ones the negation of all four by putting forth as evidence "covered by the unobstructed capacity of a direct cause of fire." Other scholars have emphatically rejected that, saying: "The direct cause of fire is not fire. The moment just before the production of the direct result is. Thus, it cannot function as evidence." Despite such, because there is generally no direct cause of a cold sensation where there is the potent capacity of the direct cause of fire, the other three would also not be present. Consequently, in such syllogisms there is only the absence of opposites in actuality. Nonetheless, since the previous opinion of twelve syllogisms is easier to apply, we should maintain such in this context. With opposites of mutual exclusion, direct opposites have no evidence and no thesis to prove involving the observation of opposites because they end up being the same object. For example, in "The subject, sound, is impermanent because it is produced, or because it emerges with effort," the opposite of the encompassing factor is negated based on presenting an encompassed factor that indirectly opposes it. This is also called "an opposite problemetized by valid cognition." Here, from the perspective of the exclusion of the opposite, the mere moniker of non-observation is indeed suitable. However, when considered
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119 THE FouR REAsoNINGS 117 from the perspective of the inclusion of impermanence through negating the excluded permanence, non-observation ought to be included among natural evidence. Moreover, as indicated by such, contradictory mental states are also to be included among natural evidence and therefore have not actually been construed as a category of syllogistic evidence. This is because, like the unobstructed capacity of a direct cause, it is difficult for ordinary beings to ascertain them. A reasoning in which a collection of causes is complete in number is also included among natural syllogisms. In this way, all other syllogisms possessing the character of the three types of evidence should likewise be include among them. This is like how the reasoning of absence of singularity and plurality involves the non-observation of the encompassing factor of truth. Properly understanding in such a way, by oneself, a certain fact by means of a correct reasoning is called "inference for one's own benefit." Whereas, expressing to another person as well, based on the former, the proof of a certain fact, in conformity with reason, while refuting those who speak inconsistently with fact is called "inference for another's benefit." When refuting the position of an opponent, the factor of the issue under dispute is held as an issue of interrogation, not something that has already been established or rejected through valid cognition. This means that proof is not garnered for something that has already been established by valid cognition in the perception of both parties, like fire being hot, or something that has already been rejected by valid cognition, like fire being cold. Rather, a reason of proof is put forth in the case when something like sound is held as an issue of interrogation because there are different positions that maintain it to be permanent or impermanent, respectively. To elaborate, when proving something, an autonomous syllogism with the three criteria complete must be enlisted. This is because the evidence must be established according to valid necessity and not by mere acceptance. Refutation also includes both autonomous and consequential language. In order to refute an opponent who claims that sound is
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121 THE FouR REAsoNINGS 119 permanent one can independently put forth something like, "Sound is impermanent because it is produced." It is also suitable to project an unwanted consequence for the opponent by putting forth evidence that is established by his admission, as in, "It follows that the subject, sound, is not made because it is permanent." Thus, a consequence is projected based on how the evidence was already established, by his admission, even as a valid necessity. These two have multiple categories. One who debates with another should do so through having gained complete certainty in diverse topics. This means that he should be familiar with the terminology and content of the topics taught in his own and others' scriptural traditions. He should be learned in interrogating and responding, and in communicating the proper understanding of extensive and abbreviated topics. As someone who has stabilized his training of fearlessness, he should communicate clearly. He should thus speak by rejecting what is irrelevant, like improper words, and enlisting that is relevant. Through possessing such verbal "adornments" he should express the issue under discussion clearly, eloquently enlisting complete syllogisms, along with examples, endowed with the three valid cognitions-direct perception, inference, and authoritative testimony that has been authenticated by the three-fold analysis. He should speak thus at a location where there is a king and a master, or a crowd, capable of serving as a judge or a witness to the speech. It should be someone who understands what is correct and incorrect and can thus properly determine who wins or loses. The speech of the proponent who has fully established the truth of his thesis through speaking in this way will be carried far and wide and become renowned. Nevertheless, the Blessed One said that a bodhisattva who sees the rarity of the following twelve occurrences in actuality "should exert himself in virtuous activity and- not debate with others." The following are scarce: 1. To understand the profound meaning.of the sacred Dharma, 2. To engage in discussion with the motiv'ation of wishing to understand,
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123 THE FouR REAsoNINGS A learned assembly capable of properly adjudicating the meaning, 4. To abandon the faults of disparaging others, deceit, harsh words and the like with a mentality that is disturbed by the fault of attachment to a negative position, 5. To speak without being disturbed, 6. To speak while safeguarding others' minds, 7. To speak while maintaining meditative composure, 8. To speak without any concern about victory or defeat, 9. To be without disturbing emotions in victory or defeat, 10. To meditate on virtuous factors, since one cannot remain at ease once the disturbing emotions have arisen, 11. To settle the mind in equipoise without meditating on virtuous factors, 12. To be liberated even while resting evenly. Accordingly, most debates stem from only the faults of attachment or aversion. Thus, few can discern the meaning as it is. But if one can enlist various topics and debate these without such faults, properly analyzing the meaning of the Victorious One's Exalted Word by means of authentic reasoning, this will serve to refute false Dharma and spread the tradition of real Dharma. Among the four principles of reason taught above, the latter, the principle of valid proof, can be divided in terms of support into the two aspects of direct perception and inference. It can also be divided in terms of the thesis to be proven into the two aspects of the relative analysis of appearance and the absolute analysis of emptiness, or, into three aspects when including the valid cognition of the ultimate analysis of the two truths inseparable. When dividing it in terms of the style of argumentation, there are four aspects of proving and negating, in which things are proven or negated either existentially or copulatively. There is also provisionally the dyad of proof and negation, and ultimately its culmination in the object of one's own individual self-awareness, the freedom from mental constructs beyond negating and proving.
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125 30 THE FouR RELIANCES Based on properly analyzing the genuine condition of the two truths through the two types of valid cognition or the four principles of reason, as outlined above, there will arise authentic certainty free from the defilements of lack of understanding, misunderstanding or doubt. At that point, the four reliances will automatically take place. No matter what kind of person a teacher is, he cannot purify or liberate you. If the teaching he gives is truly meaningful, it is proper to adhere to it. But if it is not meaningful, it is improper to adhere to it. Thus, one should not rely on the person but on the teaching. As for the teaching, moreover, the expressing words are merely utilized for the purpose of communicating meaning, just like a finger pointing to the moon. If one understands a certain meaning based on the words that present what is intended, then the purpose of the words is exhausted and therefore should not be pursued further. If one embraces the elaboration of words, they increase endlessly and will impair one's understanding of meaning. Thus, one should not rely on the words but on the meaning. The content taught by the Exalted Word, moreover, has the two aspects of a provisional expedient meaning taught out of necessity and the definitive meaning that does not have a merely expedient meaning. One should therefore fully settle upon and retain, by means of reasoning, the content of all the different levels of Dharma-gates, which were spoken as methods for taming disciples based on the Buddha knowing their respective dispositions, faculties and inclinations. There are, for example, the following kinds.
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127 THE FouR RELIANCES 125 The implication of another intent due to necessity is like when the Teacher himself, implying equality, said: "At that time I was Buddha Vipa.Syin." The implication of another meaning is like the statement, ''All phenomena are devoid of identity," or "There is no form, no sensation." These are not merely conventions, but imply the absolute. The implication of another time is like the statement "By merely retaining the name of a certain buddha one will be reborn in his realm." This implies that one will at some time certainly be reborn there, although there is no certainty that one will take rebirth there as soon as the present life is over. The implication of a person's inclination is like describing that generosity is inferior and praising discipline to a person who is inclined to hold only generosity as sufficient. In fact, discipline is indeed superior to generosity. The necessity involves individual purposes. Indirect implication primarily involves not the literal sense, but refers obliquely to something else. There are four types. Indirect teachings aimed at introducing people to the path are given to shravakas in order to introduce them to the teachings in a gradual way. They are taught in view of what exists on a relative level only, such as the statement that there is no self of person, but that the phenomena of form and so on do exist. Indirect teachings on the nature of phenomena are taught in view of the three natures, or from the ultimate perspective. They include such teachings as those on the absence of inherent identity and teachings on primordial nirvana. Indirect teachings connected with antidotes are expressed in order to eliminate what should be relinquished from the mind streams of disciples. These are like the statement "I was Buddha Vipa.Syin," which was said, as explained above, in order to relinquish a disparaging view based on perceiving a qualitative difference between the buddhas. As an antidote to the disparaging view that the Dharma is easy to obtain, the Buddha said, "Understanding the teachings of the Mahayana dawns once one has worshipped buddhas equal in number to the grains of sand in the river Ganges."
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129 THE FouR RELIANCES 127 For the sake of the lazy, who think, "I cannot train in the path!" the Buddha said that by praying for Sukhavati one will be reborn there. This was said, as before, with a view to another time. Then for the benefit of those who are satisfied with only a trifling root of virtue, the Buddha belittled that virtue and praised another. This was said with a view to people's inclinations, as stated earlier. These four are expressions made based on a certain intention. Then in consideration of individuals' attitudes, but not based on any other intention, in front of people who were proud of their caste, beauty and wealth and so on, the Buddha praised others, so that they might develop humility. As an antidote to the attachment to defiled objects, he praised the superiority of supermundane riches. To those overcome with grief and remorse at having committed misdeeds like harming a sublime being he taught how even harming buddhas and bodhisattvas establishes a positive connection. This was taught in view of the pleasure that is produced once a confession is made or a fault is exhausted. For those indeterminate bodhisattvas wishing to turn away from the Mahayana, it was taught that there is only a single vehicle. This was said in view of the ultimate, and does not imply that on a provisional level there are no results for each of the three vehicles. Through the Dharma of the supreme vehicle taught in that way all such obstructing faults will be overcome. Such was said in the Two rse Dhdrani, applying to someone who memorizes the following phrase, or brings its meaning to mind: [Disparaging buddhas and the Dharma, Laziness and satisfaction with a trifling, Attachment and behaving arrogantly, Regret and the turning away of the indeterminate- These have become obstructions for sentient beings. Through the sublime vehicle taught as their antidotes The faults of these obstacles Will be fully relinquished.]
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133 THE FouR RELIANCES 131 Word of the Buddha is easy t() understand. The meaning to be understood is other than that expressed literally. For example, it is said: One should know the essence in the essenceless. One should be thoroughly afflicted by the afflictions. If one can perfectly abide in the perverse, One will attain sublime enlightenment. To explain what the intended meaning behind this is, it was said with the following indirect intention in mind: the Sanskrit terms "sara! sara" are applicable to both "essence" and "movement." Therefore, one should exert oneself diligently in mental training, understanding the essence to be an absence of wavering. One should also be "afflicted" by the afflictions of hardship while training in discipline. One should also perfectly adhere to training in wisdom, which is "perversely" opposite of clinging to purity, pleasure, permanence and self. With this as the cause "one will attain sublime enlightenment." Similarly, in the Udti.navarga it is said: Father and mother should be slain. The intention behind this is that craving and ignorance are to be relinquished. All such similar statements are known as "indirect teachings expressed in metaphors." As illustrated by these implied and indirect styles of teaching, any content among the Exalted Word behind which there is an ulterior intention, purpose, or that problematizes actual fact, is of expedient meaning. On the contrary, all statements established by the reasoning that scrutinizes the ultimate should be understood as definitive in meaning. Moreover, statements made exclusively with the purpose of taming disciples are not literal. Such include all the statements similar to the teachings demonstrating the ten continua of karmic action, such as when the Buddha said "My back hurts," and the rest. Buddha was indeed utterly without the faults of karma and suffering. Yet, out of the intention to tame disciples he had the intention of pretending as
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135 THE FouR RELIANCES 133 though he did have these faults. Such should be understood according to what he said in the Sutra of Inconceivable Secrets. In addition, understanding the difference between the content taught by the higher and lower vehicles, one should engage in the ultimate meaning. This is why it is said, "Do not rely on the expedient meaning, but on the definitive meaning." Even in terms of the definitive meaning, it can either be the apprehension of a mere universal belonging to the conceptual sphere, or it can be the individual self-awareness of an inexpressible, specifically characterized phenomenon belonging to the sphere of non-conceptual wisdom. From among them, as long as one adheres to the extreme reference points of negation and affirmation, existence and non-existence and so on, one does not transcend the realm of conceptual cognition. But when one has obtained the sublime appearance of wisdom, when there has clearly manifested the goal of the total pacification of dualistic conceptual constructs, in accordance with the nature of reality, free of negation and affirmation, rejection and acceptance, then one has plumbed the depths of the Dharma. Therefore it is said, "Do not rely on conceptual cognition, but on wisdom." When one possesses these four reliances just as they were explained, then just as butter is extracted from milk and butter-cream is in turn extracted from butter, one will comprehend the ultimate intent of the Thus-gone-one's Exalted Word, and then gain mastery over self-arisen wisdom appearances as vast as space. Through this, the eight treasures of eloquence will unfold. What are they? It is said in the Lalitavistara: Through not forgetting, the treasure of recollection, Through mentally discerning, the treasure of doctrinal intelligence, Through comprehending the form of all sfura collections, the treasure of understanding, Through fully recollecting all that was learned, the treasure of retention, Through satisfying all sentient beings with eloquent exposition, the treasure of ready speech,
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137 THE FouR RELIANCES 135 Through fully protecting the sublime Dharma, the treasure of Dharma, Through not severing the family line of the Three Jewels, the treasure of awakened mind, And through attaining forbearance in the Dharma of nonorigination, the treasure of accomplishment- One will attain these eight great treasures. Accordingly, a being who has attained the right discrimination of ready speech endowed with the eight treasures will uphold the Buddha's teachings, illuminate for sentient beings what should be adopted and abandoned, and ultimately establish them in unexcelled buddhahood. One should understand this point in greater detail from the Sword of Insight for Fully Ascertaining Reality. This concludes the section on right discrimination.
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139 EPILOGUE In this way, I have set down and explained well the ten topics of learnedness, the four seals and the four right discriminations. Thereby, the main body of the treatise is fully completed. This treatise is a flawless commentary on the intent of the entire Exalted Word of the Victorious One, a sublime entrance gate for people of this good eon. Therefore, if you try to comprehend it with respect and persistent diligence, you will attain inexhaustible temporary and ultimate qualities. Why is this treatise called Gateway to Knowledge? It is because you become "knowledgeable" through achieving the light of the perfect Dharma resulting from learning, reflection and meditation; "pure" by possessing the qualities of the three trainings of practicing the Dharma correctly; and endowed with the "excellent" activities of bringing benefit to the teachings and to sentient beings. The way of those who possess knowledge is, in brief, to be endowed with the threefold wheel, the embodiment of the triad of teaching, practicing and activity. The unmistaken "gateway'' to initially "entering" such a way is to study and reflect upon this treatise itsel That is the reason for its title. This special treatise that demonstrates concisely, comprehensibly and clearly all the key points of the profound and extensive content of the Exalted Word and its commentaries was composed after I understood these via doctrinal intelligence. It is a treasury of all topics of knowledge and a precious mine for the Abhidharma of the Mahayana.
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143 EPILOGUE 141 May they conquer demons and obstacles And have the auspicious goodness of spontaneously accomplishing the twofold benefit! Previously I had the wish to write this text and therefore created only a rough outline before putting it off for over a year. Subsequently, there was talk expressing disappointment and concern that since I was overpowered by illness and the like I might leave the text unfinished. Hearing of such talk, Sherap Osal, who lives together with me, vehemently urged me out of his positive intentions. Out of compassion, I summoned my energies despite the difficulties of enduring the pangs of illness. I thus completed the ten topics of knowledge in the third month of the Iron Ox year (1901) at Gato Tashi Choling. Later still, after I arrived in Rudam, the supremely wise Gurong Tulku conceded to print the text and thus urged me to compose an addendum to the previous version. For this and other reasons, the one known as Mipham Jamyang Namgyal-a name assigned by the scholar and adept Gyalpo Lachok in connection with four concrete reasons-completed this text at the navel of Auspicious Sunlight chamber, the abode of precious Dzogchen Choktrul the Fifth-gatherer of the virtuous signs for the doctrine and beings with the lasso of his all-accomplishing activity-at the top of the religious estate of Rudam Dzogchenpa Orgyan Samtan Ling, in the large community of Shedrup Cho, on the 11th day of the waxing moon endowed with the auspicious conjunction of Castor and Jupiter, in the 1st month, under the constellation ruled by the sun god, at the beginning of the Water Tiger year (1902) ofgeche adorned with the marks of the eight auspicious signs of virtue, amidst the satisfaction of numerous spatial and temporal marks of virtue. Through this composition may the precious doctrine of the Victorious One spread and develop throughout all directions! Mangala
144
145 143 Acknowledgements It is with incredible joy that Rangjung Yeshe Publications is able to offer the final volume of translation ofmipham Rinpoche's great treatise the Gateway to Knowledge. This work was coincidentally completed 108 years after the original text was composed. Many sincere thanks go to James Gentry, who undertook to correlate, compile and translate the remaining folios that comprise this last volume. Sincere gratitude is offered to Adam Pearcy who graciously allowed us to reference and use some of his translations on the Kenjug that appear on Lotsawa House website. Hats off to Erik Perna Kunsang who undertook this total project. Out of his love for Chokyi Nyima Rinpoche, he completed volumes I, II & III and a good deal of volume IV. Rinpoche felt the importance of such a work for future students, translators and scholars oftibetan Buddhism. Due to Rinpoche's initial and unceasing encouragement, we have this book today. Without the generosity of George MacDonald, this volume would not exist. Sincere gratitude goes to him for sponsoring the translating and typesetting. Additional thanks go to Lea Ortet for her book design and meticulous typesetting of the Tibetan and English texts; to Dr. David Fiordalis for correcting the section on Sanskrit; to future Khenpo Ryan Kishore for reworking chapters twenty-nine and thirty; and to the overall proofreader, Alex Yiannopoulos who takes care to correlate words and meaning. Since the final work to produce this book fell upon me, I must apologize in advance for any mistakes in this edition. I am unlearned in these topics and out of my element with this material, so please be forgiving. May Western Countries see scholars and practitioners reach the level of the author, Mipham Rinpoche in our lifetime. Marcia Schmidt for Rangjung Yeshe Publications
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148 Et\ I I R. PI HI OSOPIIY 1 \' II{ \YA. 'A Tht Cauwdy ro K11ow/(dgc is J Clmdt ns.mon of rhc Tnpir.1ka.md Its accornp.111}'1ng commt nrarlt. ' ' Consolidarmg the imcnt of Buddha Slukr.lmum's teachings mto.1 unified bodr of textbooks. ir 1s rhe phdosophic.d backbone of rhc living rr.tdinon oftibct.111 Buddhism.... Volume IV of this book ducidares the: ftmr sc.:.ds of the Dharma. rhc t()ltr nght d1scrimm.mons, and tht ttnlr re.lsonmgs. E\'ery volume m rhis scrie. includes rhc.: Tibet.m texr and rhc English rranslauon on being pages. Thc: TJberan master Jamgon llph.un Rinpoche ( ) is an excc.:prional tre.tsure of w1sdom, compa. sion, and schol.ush1p. l lis accomplishments in practice, lc.:arnmg. composmon. and rcachmg arc immense. The student of the.: Cauway co Kn<'wl(Jg( l'.tn hegm ro comprehend the.: mc.:jning of rhe m.or works on Buddhisr philosophy and of the traditional SCI nccs. "\\'hen you wanr ro exrraa rhclr mc:jnmg rou ncc.:d an 'c:xperr r rem, a kq. The GaUII'IlJ to K11Mvlrdg( 1 l1ke rlur ker,..1 m.1gic.tl key-it opens up rhe m:asurr of prc:c1ous gemstones m rhe c.:xp.m Jv.: oll(cnon of BuddhiS( scriptures: - Chokp N}'lnU Rmpo h.: njun$ yjc PUBLICATJO, S ISORTII ATLA :TIC BOOK US $17.95 I $21.50 CAN ISBN W\\ \\.r:lllg)llllg to Ill
Chapter Three. Knowing through Direct Means - Direct Perception
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