⋮ Appendix VI
THE KARMAPA’S OUTLINE FOR FEAST FOR THE FORTUNATE

1. The lineage through which this teaching has been passed down

2. The actual explanation of the teaching

1. THE LINEAGE THROUGH WHICH THIS TEACHING HAS BEEN PASSED DOWN

1.1. The lineage due to the kindness of which certainty in this teaching system can arise in students who rely on the three types of supreme knowledge

1.1. The lineage through which were passed down the reading transmissions (laglung/klag lung) and logic structures (drujor/’bru sbyor) that are renowned in contemporary Tibet

1.1. THE LINEAGE DUE TO THE KINDNESS OF WHICH CERTAINTY IN THIS TEACHING SYSTEM CAN ARISE IN STUDENTS WHO RELY ON THE THREE TYPES OF SUPREME KNOWLEDGE

1.1.1. The lineage of the precious Kagyü itself.

1.1.2. The command lineage of the lord Dipaṃkara

1.1.3. The lineage of Patsap Lotsawa

1.1.1. THE LINEAGE OF THE PRECIOUS KAGYÜ ITSELF

1.1.1.1. The lineage of lord Nāropa

1.1.1.2. The lineage of lord Maitripa

1.1.1.1. THE LINEAGE OF LORD NĀROPA

1.1.1.2. THE LINEAGE OF LORD MAITRIPA

1.1.2. THE COMMAND LINEAGE OF THE LORD DIPAṃKARA

1.1.3. THE LINEAGE OF PATSAP LOTSAWA

1.2. THE LINEAGE THROUGH WHICH WERE PASSED DOWN THE READING TRANSMISSIONS (LAGLUNG/KLAG LUNG) AND LOGIC STRUCTURES (DRUJOR/’BRU SBYOR) THAT ARE RENOWNED IN CONTEMPORARY TIBET

2. THE ACTUAL EXPLANATION OF THE TEACHING

2.1. The connections of the treatise

2.2. The actual treatise

2.3. The statement of the author’s colophon and the translator’s colophon to the treatise

2.1. THE CONNECTIONS OF THE TREATISE

2.1.1. The meaning of the title

2.1.2. The homage to the chosen deity

2.1.3. The explanation of the purpose and connections of the treatise

2.1.1. THE MEANING OF THE TITLE

2.1.1.1. The translation of the title

2.1.1.2. The explanation of the title

2.1.1.3. To what the name was given

2.1.1.4. The purpose of naming the text

2.1.1.1. THE TRANSLATION OF THE TITLE

2.1.1.2. THE EXPLANATION OF THE TITLE

2.1.1.2.1. THE ACTUAL MIDDLE WAY: WHAT IS TO BE EXPRESSED

2.1.1.2.2. THE MIDDLE WAY OF STATEMENTS: THE MEANS OF EXPRESSION

2.1.1.2.1. THE ACTUAL MIDDLE WAY: WHAT IS TO BE EXPRESSED

2.1.1.2.2. THE MIDDLE WAY OF STATEMENTS: THE MEANS OF EXPRESSION

2.1.1.3. TO WHAT THE NAME WAS GIVEN

2.1.1.4. THE PURPOSE OF NAMING THE TEXT

2.1.2. THE HOMAGE TO THE CHOSEN DEITY

2.1.3. THE EXPLANATION OF THE PURPOSES AND CONNECTIONS OF THE TREATISE

2.2. THE EXPLANATION OF THE ACTUAL TREATISE

2.2.1. The branches of entering into the composition of the treatise

2.2.2. The extensive explanation of the nature of the treatise to be composed

2.2.3. Bringing the composition to completion

2.2.1. THE BRANCHES OF ENTERING INTO THE COMPOSITION OF THE TREATISE

2.2.1.1. The praiseworthiness of great compassion, the root of all virtue and excellence

2.2.1.2. The praise describing its focal objects

2.2.1.1. THE PRAISEWORTHINESS OF GREAT COMPASSION, THE ROOT OF ALL VIRTUE AND EXCELLENCE

2.2.1.1.1. The teaching on how all noble beings are born from the three qualities of compassion and so on

2.2.1.1.2. The teaching on how compassion is foremost even from among these three qualities

2.2.1.1.1. THE TEACHING ON HOW ALL NOBLE BEINGS ARE BORN FROM THE THREE QUALITIES OF COMPASSION AND so ON

2.2.1.1.2. THE TEACHING ON HOW COMPASSION IS FOREMOST EVEN FROM AMONG THESE THREE QUALITIES

2.2.1.2. THE PRAISE DESCRIBING ITS FOCAL OBJECTS

2.2.1.2.1. The praise to compassion that focuses on sentient beings

2.2.1.2.2. The praise to compassion that focuses on phenomena and nonreferential compassion

2.2.1.2.1. THE PRAISE TO COMPASSION THAT FOCUSES ON SENTIENT BEINGS

2.2.1.2.2. THE PRAISE TO COMPASSION THAT FOCUSES ON PHENOMENA AND NONREFERENTIAL COMPASSION

2.2.2. THE EXTENSIVE EXPLANATION OF THE NATURE OF THE TREATISE TO BE COMPOSED

2.2.2.1. The explanation of the cause, the bodhisattva grounds

2.2.2.2. The explanation of the result, the ground of buddhahood

2.2.2.1. THE EXPLANATION OF THE CAUSE, THE BODHISATTVA GROUNDS

2.2.2.1.1. The explanation of the actual ten grounds

2.2.2.1.2. The explanation of the grounds’ qualities

2.2.2.1.1. THE EXPLANATION OF THE ACTUAL TEN GROUNDS

2.2.2.1.1.1. Supreme Joy (Pramuditā, Rabtu Gawa/rab tu dga’ ba)

2.2.2.1.1.2. The Stainless (Nirmala, Drima Mepa/dri ma med pa)

2.2.2.1.1.3. The Luminous (Prabhākari, Ö Jepa/’od byed pa)

2.2.2.1.1.4. The Radiant (Archiṣhmati, Ö Trowa/’od ’phro ba)

2.2.2.1.1.5. Difficult to Overcome (Sudurjayā, Jang Kawa/sbyang dka’ ba)

2.2.2.1.1.6. The Manifest (Abhimukhī, Ngöndu Gyurpa/mngon du gyur pa)

2.2.2.1.1.7. Gone Far Beyond (Dūraṃgamā, Ringdu Songwa/ring du song ba)

2.2.2.1.1.8. The Immovable (Achala, Miyowa/migyo ba)

2.2.2.1.1.9. Excellent Intelligence (Sādhumatī, Lekpe Lodrö/legs pa’i blo gros)

2.2.2.1.1.10. Cloud of Dharma (Dharmameghā, Chökyi Trin/chos kyi sprin)

2.2.2.1.1.1. THE EXPLANATION OF SUPREME JOY (Pramuditā, Rabtu Gawa/rab tu dga’ ba)

2.2.2.1.1.1.1. The brief teaching on this ground’s nature, the basis of distinct features

2.2.2.1.1.1.2. The extensive explanation of the distinct features or qualities of the ground

2.2.2.1.1.1.3. A concluding summary describing the ground’s qualities

2.2.2.1.1.1.1. THE BRIEF TEACHING ON THIS GROUND’S NATURE, THE BASIS OF DISTINCT FEATURES

2.2.2.1.1.1.2. THE EXTENSIVE EXPLANATION OF THE DISTINCT FEATURES OR QUALITIES OF THE GROUND

2.2.2.1.1.1.2.1. The special accompanying qualities

2.2.2.1.1.1.2.2. The primary quality, the perfection of generosity

2.2.2.1.1.1.2.1. THE SPECIAL ACCOMPANYING QUALITIES

2.2.2.1.1.1.2.1.1. The qualities of attaining a special name

2.2.2.1.1.1.2.1.2. The qualities of attaining the special significance of that name

2.2.2.1.1.1.2.1.1. THE QUALITIES OF ATTAINING A SPECIAL NAME

2.2.2.1.1.1.2.1.2. THE QUALITIES OF ATTAINING THE SPECIAL SIGNIFICANCE OF THAT NAME

2.2.2.1.1.1.2.1.2.1. The qualities of being born into the family of tathāgatas and so forth

2.2.2.1.1.1.2.1.2.2. The qualities of advancing from ground to ground and so forth

2.2.2.1.1.1.2.1.2.3. The qualities of outshining other noble ones

2.2.2.1.1.1.2.1.2.1. THE QUALITIES OF BEING BORN INTO THE FAMILY OF TATHĀGATAS AND SO FORTH

2.2.2.1.1.1.2.1.2.2. THE QUALITIES OF ADVANCING FROM GROUND TO GROUND AND SO FORTH

2.2.2.1.1.1.2.1.2.3. THE QUALITIES OF OUTSHINING OTHER NOBLE ONES

2.2.2.1.1.1.2.1.2.3.1. On the first ground, they outshine the hearers and solitary realizers through their generation of bodhichitta, their compassion, and their pure intention

2.2.2.1.1.1.2.1.2.3.2 On the seventh ground, they outshine the hearers and solitary realizers through the power of their knowledge

2.2.2.1.1.1.2.1.2.3.1. ON THE FIRST GROUND, THEY OUTSHINE THE HEARERS AND SOLITARY REALIZERS THROUGH THEIR GENERATION OF BODHICHITTA, THEIR COMPASSION, AND THEIR PURE INTENTION

2.2.2.1.1.1.2.1.2.3.2 ON THE SEVENTH GROUND, THEY OUTSHINE THE HEARERS AND SOLITARY REALIZERS THROUGH THE POWER OF THEIR KNOWLEDGE

2.2.2.1.1.1.2.2. THE PRIMARY QUALITY, THE PERFECTION OF GENEROSITY

2.2.2.1.1.1.2.2.1. Generosity is foremost on this ground

2.2.2.1.1.1.2.2.2. The ancillary explanation of the praise to generosity

2.2.2.1.1.1.2.2.3. The difference between mundane and transcendent generosity

2.2.2.1.1.1.2.2.1. GENEROSITY IS FOREMOST ON THIS GROUND

2.2.2.1.1.1.2.2.1.1. The actual explanation

2.2.2.1.1.1.2.2.1.2. How their generosity also highlights other qualities

2.2.2.1.1.1.2.2.1.1. THE ACTUAL EXPLANATION

2.2.2.1.1.1.2.2.1.2. HOW THEIR GENEROSITY ALSO HIGHLIGHTS OTHER QUALITIES

2.2.2.1.1.1.2.2.2. THE ANCILLARY EXPLANATION OF THE PRAISE TO GENEROSITY

2.2.2.1.1.1.2.2.2.1. The reason why the Victorious One taught generosity first

2.2.2.1.1.1.2.2.2.2. Generosity produces temporary and ultimate happiness, even if the giver gives incorrectly

2.2.2.1.1.1.2.2.2.3. Generosity quickly produces happiness in bodhisattvas

2.2.2.1.1.1.2.2.2.4. A summary of the above topics

2.2.2.1.1.1.2.2.2.5. A special explanation of how generosity produces happiness in bodhisattvas

2.2.2.1.1.1.2.2.2.1. THE REASON WHY THE VICTORIOUS ONE TAUGHT GENEROSITY FIRST

2.2.2.1.1.1.2.2.2.2. GENEROSITY PRODUCES TEMPORARY AND ULTIMATE HAPPINESS, EVEN IF THE GIVER GIVES INCORRECTLY

2.2.2.1.1.1.2.2.2.2.1. How generosity serves as a cause for temporary happiness

2.2.2.1.1.1.2.2.2.2.2. How generosity serves as a cause for ultimate happiness

2.2.2.1.1.1.2.2.2.2.1. HOW GENEROSITY SERVES AS A CAUSE FOR TEMPORARY HAPPINESS

2.2.2.1.1.1.2.2.2.2.2. THE EXPLANATION OF HOW GENEROSITY SERVES AS A CAUSE FOR ULTIMATE HAPPINESS

2.2.2.1.1.1.2.2.2.3. GENEROSITY QUICKLY PRODUCES HAPPINESS IN BODHISATTVAS

2.2.2.1.1.1.2.2.2.4. A SUMMARY OF THE ABOVE TOPICS

2.2.2.1.1.1.2.2.2.5. A SPECIAL EXPLANATION OF HOW GENEROSITY PRODUCES HAPPINESS IN BODHISATTVAS

2.2.2.1.1.1.2.2.2.5.1. The actual explanation

2.2.2.1.1.1.2.2.2.5.2. Even if suffering arises it is transformed into a cause for the further benefit of others

2.2.2.1.1.1.2.2.2.5.1. THE ACTUAL EXPLANATION

2.2.2.1.1.1.2.2.2.5.2. EVEN IF SUFFERING ARISES IT IS TRANSFORMED INTO A CAUSE FOR THE FURTHER BENEFIT OF OTHERS

2.2.2.1.1.1.2.2.3. THE DIFFERENCE BETWEEN MUNDANE AND TRANSCENDENT GENEROSITY

2.2.2.1.1.1.2.2.3.1. Transcendent generosity

2.2.2.1.1.1.2.2.3.2. Mundane generosity

2.2.2.1.1.1.2.2.3.1. TRANSCENDENT GENEROSITY

2.2.2.1.1.1.2.2.3.2. MUNDANE GENEROSITY

2.2.2.1.1.1.3. A CONCLUDING SUMMARY DESCRIBING THE GROUND’S QUALITIES

2.2.2.1.1.2. THE EXPLANATION OF THE STAINLESS (Nirmala, Drima Mepa/dri ma med pa)

2.2.2.1.1.2.1. The brief teaching on its essence through explaining its pure discipline

2.2.2.1.1.2.2. The supplementary explanation of the praise to discipline

2.2.2.1.1.2.3. The summary that describes the precise meaning, ripening, and qualities of the ground

2.2.2.1.1.2.1. THE BRIEF TEACHING ON ITS ESSENCE THROUGH EXPLAINING ITS PURE DISCIPLINE

2.2.2.1.1.2.1.1. The actual explanation

2.2.2.1.1.2.1.2. The extensive explanation of how the discipline on this ground is pure

2.2.2.1.1.2.1.1. THE ACTUAL EXPLANATION

2.2.2.1.1.2.1.2. THE EXTENSIVE EXPLANATION OF HOW THE DISCIPLINE ON THIS GROUND IS PURE

2.2.2.1.1.2.1.2.1. The purity due to relinquishing nonvirtue

2.2.2.1.1.2.1.2.2. The purity of discipline due to supreme knowledge

2.2.2.1.1.2.1.2.1. THE PURITY DUE TO RELINQUISHING NONVIRTUE

2.2.2.1.1.2.1.2.1.1. The purity due to relinquishing the ten nonvirtues

2.2.2.1.1.2.1.2.1.2. How it is purer than the first ground

2.2.2.1.1.2.1.2.1.3. The illustration of its purity by way of example

2.2.2.1.1.2.1.2.1.1. THE PURITY DUE TO RELINQUISHING THE TEN NONVIRTUES

2.2.2.1.1.2.1.2.1.2. HOW IT IS PURER THAN THE FIRST GROUND

2.2.2.1.1.2.1.2.1.3. THE ILLUSTRATION OF ITS PURITY BY WAY OF EXAMPLE

2.2.2.1.1.2.1.2.2. THE PURITY OF DISCIPLINE DUE TO SUPREME KNOWLEDGE

2.2.2.1.1.2.1.2.2.1. If one has the view of real things, one’s discipline is impure

2.2.2.1.1.2.1.2.2.2. The teaching on how the discipline of the victors’ heirs is free of clinging to things

2.2.2.1.1.2.1.2.2.1. IF ONE HAS THE VIEW OF REAL THINGS, ONE’S DISCIPLINE IS IMPURE

2.2.2.1.1.2.1.2.2.2. THE TEACHING ON HOW THE DISCIPLINE OF THE VICTORS’ HEIRS IS FREE OF CLINGING TO THINGS

2.2.2.1.1.2.2. THE SUPPLEMENTARY EXPLANATION OF THE PRAISE TO DISCIPLINE

2.2.2.1.1.2.2.1. The general praise of discipline

2.2.2.1.1.2.2.2. The particular praise of the discipline of bodhisattvas

2.2.2.1.1.2.2.3. The classifications of mundane and transcendent discipline

2.2.2.1.1.2.2.1. THE GENERAL PRAISE OF DISCIPLINE

2.2.2.1.1.2.2.1.1. The shortcomings of faulty discipline

2.2.2.1.1.2.2.1.2. The excellent qualities of discipline

2.2.2.1.1.2.2.1.1. THE SHORTCOMINGS OF FAULTY DISCIPLINE

2.2.2.1.1.2.2.1.1.1. How the results of generosity will not be complete

2.2.2.1.1.2.2.1.1.2. The fault of not being able to gain liberation from the lower realms

2.2.2.1.1.2.2.1.1.1. HOW THE RESULTS OF GENEROSITY WILL BE EXHAUSTED

2.2.2.1.1.2.2.1.1.1.1. How one falls to the lower realms

2.2.2.1.1.2.2.1.1.1.2. The actual teaching on how the resultsof generosity will be exhausted

2.2.2.1.1.2.2.1.1.1.1. HOW ONE FALLS TO THE LOWER REALMS

2.2.2.1.1.2.2.1.1.1.2. THE ACTUAL TEACHING ON HOWTHE RESULTS OF GENEROSITY WILL BE EXHAUSTED

2.2.2.1.1.2.2.1.1.2. THE FAULT OF NOT BEING ABLE TO GAIN LIBERATION FROM THE LOWER REALMS

2.2.2.1.1.2.2.1.2. THE EXCELLENT QUALITIES OF DISCIPLINE

2.2.2.1.1.2.2.1.2.1. The reason for the Buddha’s teaching discipline after generosity

2.2.2.1.1.2.2.1.2.2. Discipline is the support for all good qualities

2.2.2.1.1.2.2.1.2.3. Discipline is the cause of the higher realms and the definite good for both ordinary and noble beings

2.2.2.1.1.2.2.1.2.1. THE REASON FOR THE BUDDHA’S TEACHING DISCIPLINE AFTER GENEROSITY

2.2.2.1.1.2.2.1.2.2. DISCIPLINE IS THE SUPPORT FOR ALL GOOD QUALITIES

2.2.2.1.1.2.2.1.2.3. DISCIPLINE IS THE CAUSE OF THE HIGHER REALMS AND THE DEFINITE GOOD FOR BOTH ORDINARY AND NOBLE BEINGS

2.2.2.1.1.2.2.2. THE PARTICULAR PRAISE OF THE DISCIPLINE OF BODHISATTVAS

2.2.2.1.1.2.2.3. THE CLASSIFICATIONS OF MUNDANE AND TRANSCENDENT DISCIPLINE

2.2.2.1.1.2.3. THE SUMMARY THAT DESCRIBES THE PRECISE MEANING, RIPENING, AND QUALITIES OF THE GROUND

2.2.2.1.1.3. THE EXPLANATION OF THE LUMINOUS (Prabhākari, Ö Jepa/’od byed pa)

2.2.2.1.1.3.1. The brief teaching on the essence of the ground, the basis of its features

2.2.2.1.1.3.2. The extensive explanation of the features or qualities of the ground

2.2.2.1.1.3.3. The summary stating the qualities of the ground

2.2.2.1.1.3.1. THE BRIEF TEACHING ON THE ESSENCE OF THE GROUND, THE BASIS OF ITS FEATURES

2.2.2.1.1.3.2. THE EXTENSIVE EXPLANATION OF THE FEATURES OR QUALITIES OF THE GROUND

2.2.2.1.1.3.2.1. The qualities of the perfection of patience

2.2.2.1.1.3.2.2. The other qualities of relinquishment, realization, and activity

2.2.2.1.1.3.2.3. The support for this perfection, its corresponding accumulation, and its result

2.2.2.1.1.3.2.1. THE QUALITIES OF THE PERFECTION OF PATIENCE

2.2.2.1.1.3.2.1.1. How patience is foremost on this ground

2.2.2.1.1.3.2.1.2. The supplementary praise to patience

2.2.2.1.1.3.2.1.3. The classifications of transcendent and mundane

2.2.2.1.1.3.2.1.1. HOW PATIENCE IS FOREMOST ON THIS GROUND

2.2.2.1.1.3.2.1.1.1. Patience by way of compassion

2.2.2.1.1.3.2.1.1.2. Patience by way of supreme knowledge

2.2.2.1.1.3.2.1.1.1. PATIENCE BY WAY OF COMPASSION

2.2.2.1.1.3.2.1.1.2. PATIENCE BY WAY OF SUPREME KNOWLEDGE

2.2.2.1.1.3.2.1.2. THE SUPPLEMENTARY PRAISE TO PATIENCE

2.2.2.1.1.3.2.1.2.1. The shortcomings of anger

2.2.2.1.1.3.2.1.2.2. The benefits ofpatience

2.2.2.1.1.3.2.1.2.3. The instruction to therefore relinquish anger and cultivate patience

2.2.2.1.1.3.2.1.2.1. THE SHORTCOMINGS OF ANGER

2.2.2.1.1.3.2.1.2.1.1. Anger is pointless in this world

2.2.2.1.1.3.2.1.2.1.2. Anger is contradictory to the aims of the next world

2.2.2.1.1.3.2.1.2.1.3. Further shortcomings connected to this life and the next

2.2.2.1.1.3.2.1.2.1.1. ANGER IS POINTLESS IN THIS WORLD

2.2.2.1.1.3.2.1.2.1.2. ANGER IS CONTRADICTORY TO THE AIMS OF THE NEXT WORLD

2.2.2.1.1.3.2.1.2.1.2.1. Anger ripens into unpleasant results

2.2.2.1.1.3.2.1.2.1.2.2. Anger is the cause for the exhaustion of long-accumulated merit

2.2.2.1.1.3.2.1.2.1.2.1. ANGER RIPENS INTO UNPLEASANT RESULTS

2.2.2.1.1.3.2.1.2.1.2.2. ANGER IS THE CAUSE FOR THE EXHAUSTION OF LONG-ACCUMULATED MERIT

2.2.2.1.1.3.2.1.2.1.3. FURTHER SHORTCOMINGS CONNECTED TO THIS LIFE AND THE NEXT

2.2.2.1.1.3.2.1.2.2. THE BENEFITS OF PATIENCE

2.2.2.1.1.3.2.1.2.3. THE INSTRUCTION TO THEREFORE RELINQUISH ANGER AND CULTIVATE PATIENCE

2.2.2.1.1.3.2.1.3. THE CLASSIFICATIONS OF TRANSCENDENT AND MUNDANE PATIENCE

2.2.2.1.1.3.2.2. THE OTHER QUALITIES OF RELINQUISHMENT, REALIZATION, AND ACTIVITY

2.2.2.1.1.3.2.3. THE SUPPORT FOR THIS PERFECTION, ITS CORRESPONDING ACCUMULATION, AND ITS RESULT

2.2.2.1.1.3.3. THE SUMMARY STATING THE QUALITIES OF THE GROUND

2.2.2.1.1.4. THE EXPLANATION OF THE RADIANT (Archiṣhmati, Ö Trowa/od ’phro ba)

2.2.2.1.1.4.1. The concise teaching on its essence by way of the preeminence of diligence

2.2.2.1.1.4.2. The teaching on the name, meaning, and qualities of the ground

2.2.2.1.1.4.1. THE CONCISE TEACHING ON ITS ESSENCE BY WAY OF THE PREEMINENCE OF DILIGENCE

2.2.2.1.1.4.2. THE TEACHING ON THE NAME, MEANING, AND QUALITIES OF THE GROUND

2.2.2.1.1.4.2.1. The name and meaning of the qualities of realization

2.2.2.1.1.4.2.2. The teaching on the qualities of relinquishment

2.2.2.1.1.4.2.1. THE NAME AND MEANING OF THE QUALITIES OF REALIZATION

2.2.2.1.1.4.2.2. THE TEACHING ON THE QUALITIES OF RELINQUISHMENT

2.2.2.1.1.5. THE EXPLANATION OF DIFFICULT TO OVERCOME (Sudurjayā, Jang Kawa/sbyang dka’ ba)

2.2.2.1.1.5.1. The name of the ground and its meaning

2.2.2.1.1.5.2. The teaching on the ground’s qualities

2.2.2.1.1.5.1. THE NAME OF THE GROUND AND ITS MEANING

2.2.2.1.1.5.2. THE TEACHING ON THE GROUND’S QUALITIES

2.2.2.1.1.6. THE EXPLANATION OF THE MANIFEST (Abhimukhi, Ngön du Gyurpa/mngon dugyur pa)

2.2.2.1.1.6.1. The brief teaching on the essence of the ground, he perceiving subject

2.2.2.1.1.6.2. The extensive explanation of emptiness, the object

2.2.2.1.1.6.3. The concluding summary by way of stating the qualities of the ground

2.2.2.1.1.6.1. THE BRIEF TEACHING ON THE ESSENCE OF THE GROUND, THE PERCEIVING SUBJECT

2.2.2.1.1.6.1.1. The ground itself

2.2.2.1.1.6.1.2. The description of the greatness of the perfection of supreme knowledge, the ground’s quality

2.2.2.1.1.6.1.1. THE GROUND ITSELF

2.2.2.1.1.6.1.2. THE DESCRIPTION OF THE GREATNESS OF THE PERFECTION OF SUPREME KNOWLEDGE, THE GROUND’S QUALITY

2.2.2.1.1.6.2. THE EXTENSIVE EXPLANATION OF EMPTINESS, THE OBJECT

2.2.2.1.1.6.2.1. The source of reliance for the explanation

2.2.2.1.1.6.2.2. The object toward which the explanation is directed

2.2.2.1.1.6.2.3. The dharma to be explained

2.2.2.1.1.6.2.1. THE SOURCE OF RELIANCE FOR THE EXPLANATION

2.2.2.1.1.6.2.2. THE OBJECT TOWARD WHICH THE EXPLANATION IS DIRECTED

2.2.2.1.1.6.2.2.1. The examination of the vessel that is the listener

2.2.2.1.1.6.2.2.2. The counsel to listen to these teachings

2.2.2.1.1.6.2.2.1. THE EXAMINATION OF THE VESSEL THAT IS THE LISTENER

2.2.2.1.1.6.2.2.1.1. The examination of the fortunate vessel by way of three signs

2.2.2.1.1.6.2.2.1.2. The explanation of the benefits of teaching emptiness to such vessels

2.2.2.1.1.6.2.2.1.1. THE EXAMINATION OF THE FORTUNATE VESSEL BY WAY OF THREE SIGNS

2.2.2.1.1.6.2.2.1.2. THE EXPLANATION OF THE BENEFITS OF TEACHING EMPTINESS TO SUCH VESSELS

2.2.2.1.1.6.2.2.2. THE COUNSEL TO LISTEN TO THESE TEACHINGS

2.2.2.1.1.6.2.3. THE DHARMA TO BE EXPLAINED

2.2.2.1.1.6.2.3.1. The explanation by way of the two types of selflessness

2.2.2.1.1.6.2.3.2. The explanation by way of the sixteen emptinesses

2.2.2.1.1.6.2.3.1. THE EXPLANATION BY WAY OF THE TWO TYPES OF SELFLESSNESS

2.2.2.1.1.6.2.3.1.1. The individual explanations of the two types of selflessness

2.2.2.1.1.6.2.3.1.2. The summary of the two types of selflessness

2.2.2.1.1.6.2.3.1.1. THE INDIVIDUAL EXPLANATIONS OF THE TWO TYPES OF SELFLESSNESS

2.2.2.1.1.6.2.3.1.1.1. The selflessness of phenomena

2.2.2.1.1.6.2.3.1.1.2. The selflessness ofpersons

2.2.2.1.1.6.2.3.1.1.1. THE SELFLESSNESS OF PHENOMENA

2.2.2.1.1.6.2.3.1.1.1.1. Scripture

2.2.2.1.1.6.2.3.1.1.1.2. Reasoning

2.2.2.1.1.6.2.3.1.1.1.1. SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2. REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1. The extensive refutation of arising from the four extremes

2.2.2.1.1.6.2.3.1.1.1.2.2. The teaching that arising in the relative truth is dependent arising

2.2.2.1.1.6.2.3.1.1.1.2.3. The explanation of the necessity of analysis through reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1. THE EXTENSIVE REFUTATION OF ARISING FROM THE FOUR EXTREMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1. The actual refutation of arising from the four extremes

2.2.2.1.1.6.2.3.1.1.1.2.1.2. Reconciling apparent contradictions in the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1. THE ACTUAL REFUTATION OF ARISING FROM THE FOUR EXTREMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.1. The statement of the thesis of nonarising

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2. The extensive explanation of the reasonings that refute arising from the four extremes

2.2.2.1.1.6.2.3.1.1.1.2.1.1.3. The above reasonings prove that phenomena have no inherent nature

2.2.2.1.1.6.2.3.1.1.1.2.1.1.1. THE STATEMENT OF THE THESIS OF NONARISING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2. THE EXTENSIVE EXPLANATION OF THE REASONINGS THAT REFUTE ARISING FROM THE FOUR EXTREMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1. The way in which the Consequentialists and Autonomists diverged with respect to the refutation of arising from the four extremes

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2. The extensive explanation of the reasonings that refute those extremes

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1. THE WAY IN WHICH THE CONSEQUENTIALISTS AND AUTONOMISTS DIVERGED WITH RESPECT TO THE REFUTATION OF ARISING FROM THE FOUR EXTREMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1. The analysis of the intentions behind the twofold division of Followers of the Middle Way into Autonomists and Consequentialists

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2. The way in which Consequentialists and Autonomists relate to each other through affirmations and refutations

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1. THE ANALYSIS OF THE INTENTIONS BEHIND THE TWOFOLD DIVISION OF FOLLOWERS OF THE MIDDLE WAY INTO AUTONOMISTS AND CONSEQUENTIALISTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1. How Tibetans of later years who claim to be followers of the early Tibetan Consequentialists explain the intention of the early Consequentialists inaccurately

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.2. To precisely comprehend and explain the intention of the early Tibetan Consequentialists is to be in harmony with the [Indian] Consequentialist and Autonomist masters

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.3. The Consequentialist-Autonomist distinction imputed by later [Tibetans] is something the latter created anew

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1. HOW TIBETANS OF LATER YEARS WHO CLAIM TO BE FOLLOWERS OF THE EARLY TIBETAN CONSEQUENTIALISTS EXPLAIN THE INTENTION OF THE EARLY CONSEQUENTIALISTS INACCURATELY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.2. TO PRECISELY COMPREHEND AND EXPLAIN THE INTENTION OF THE EARLY TIBETAN CONSEQUENTIALISTS IS TO BE IN HARMONY WITH THE [INDIAN] CONSEQUENTIALIST AND AUTONOMIST MASTERS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.3. THE CONSEQUENTIALIST-AUTONOMIST DISTINCTION IMPUTED BY LATER [TIBETANS] IS SOMETHING THE LATTER CREATED ANEW

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2. THE WAY IN WHICH CONSEQUENTIALISTS AND AUTONOMISTS RELATE TO EACH OTHER THROUGH AFFIRMATIONS AND REFUTATIONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1. Showing how the master Buddhapālita is free from faults using the passage from Lucid Words that starts with “The master Buddhapālita said…” and ends with “…even the master Nāgārjuna himself, when authoring the commentary to Dispelling Objections, did not use probative arguments.”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2. Showing how the assertions of Bhāvaviveka himself involve the faults of contradiction using the passage that begins with “Furthermore, this logician…” and ends with “…because he never mentioned vases and so on.”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.3. Showing how Chandrakīrti is free from the fault of contradiction using the passage that begins with “To all of these criticisms, one may reply: ‘The faults that you ascribe to the inferences of others…’” and ends with “Enough of this extensive elaboration.”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1. SHOWING HOW THE MASTER BUDDHAPĀLITA IS FREE FROM FAULTS USING THE PASSAGE FROM LUCID WORDS THAT STARTS WITH “THE MASTER BUDDHAPĀLITA…” AND ENDS WITH “…THE MASTER NĀGĀRJUNA AS WELL, WHEN AUTHORING THE COMMENTARY TO DISPELLING OBJECTIONS, DID NOT USE PROBATIVE ARGUMENTS”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.1. Setting forth the system of Buddhapālita. .

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.2. Stating the refutation of Bhāvaviveka

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3. Chandrakīrti’s explanation of how Bhāvaviveka’s refutation is untenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.1. SETTING FORTH THE SYSTEM OF BUDDHAPĀLITA

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.2. STATING THE REFUTATION OF BHĀVAVIVEKA

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3. CHANDRAKĪRTI’S EXPLANATION OF HOW BHĀVAVIVEKA’S REFUTATION IS UNTENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.1. Because we do not use autonomous reasonings that are established by any valid cognition of our own, there is no fault in our not stating examples or reasons

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.2. Because we do not set forth consequences that contain autonomous implications of their opposite meaning, we do not contradict ourselves

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.3. Because we do not state arguments and so on that are established by any valid cognition of our own, there is no need to clear away the faults involved in the theses and arguments we state to the defender

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.4. Although we do not have assertions of our own, we do use arguments, examples, and so on for the purpose of refuting others

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.5. The reversed meaning of consequences is connected to others: the Enumerators and so on, not to our position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.6. Nāgārjuna himself, when refuting others, defeated them primarily by way of consequences

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.1. BECAUSE WE DO NOT USE AUTONOMOUS REASONINGS THAT ARE ESTABLISHED BY ANY VALID COGNITION OF OUR OWN, THERE IS NO FAULT IN OUR NOT STATING EXAMPLES OR REASONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.2. BECAUSE WE DO NOT SET FORTH CONSEQUENCES THAT CONTAIN AUTONOMOUS IMPLICATIONS OF THEIR OPPOSITE MEANING, WE DO NOT CONTRADICT OURSELVES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.3. BECAUSE WE DO NOT STATE ARGUMENTS AND SO ON THAT ARE ESTABLISHED BY ANY VALID COGNITION OF OUR OWN, THERE IS NO NEED TO CLEAR AWAY THE FAULTS INVOLVED IN THE THESES AND ARGUMENTS WE STATE TO THE DEFENDER

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.4. ALTHOUGH WE DO NOT HAVE ASSERTIONS OF OUR OWN, WE DO USE ARGUMENTS, EXAMPLES, AND so ON FOR THE PURPOSE OF REFUTING OTHERS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.5. THE REVERSED MEANING OF CONSEQUENCES IS CONNECTED TO OTHERS: THE ENUMERATORS AND so ON, NOT TO OUR POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.1.3.6. NĀGĀRJUNA HIMSELF, WHEN REFUTING OTHERS, DEFEATED THEM PRIMARILY BY WAY OF CONSEQUENCES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2. SHOWING HOW THE ASSERTIONS OF BHĀVAVIVEKA HIMSELF INVOLVE THE FAULTS OF CONTRADICTION USING THE PASSAGE THAT BEGINS WITH “FURTHERMORE, THIS LOGICIAN…” AND ENDS WITH “…BECAUSE HE NEVER MENTIONED VASES AND SO ON.”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.1. Stating the system of Bhāvaviveka

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.2. Stating that system’s many faults

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.3. Bhāvaviveka has [in other contexts] acknowledged the faulty nature [of the approach he uses here]

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.1. STATING THE SYSTEM OF BHĀVAVIVEKA

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.2. STATING THAT SYSTEM’S MANY FAULTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.2.3. BHĀVAVIVEKA HAS [IN OTHER CONTEXTS] ACKNOWLEDGED THE FAULTY NATURE [OF THE APPROACH HE USES HERE]

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2.3. SHOWING HOW CHANDRAKĪRTI is FREE FROM THE FAULT OF CONTRADICTION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2. THE EXTENSIVE EXPLANATION OF THE REASONINGS THAT REFUTE ARISING FROM THE FOUR EXTREMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1. The extensive explanation of the refutation of arising from self

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2. The extensive explanation of the refutation of arising from other

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3. The extensive explanation of the refutation of arising from both

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4. The extensive explanation of the refutation of causeless arising

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1. THE EXTENSIVE EXPLANATION OF THE REFUTATION OF ARISING FROM SELF

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1. The refutation in both truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2. Other paths of refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1. THE REFUTATION IN BOTH TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1. The refutation of arising from self ultimately

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.2. The refutation of arising from self conventionally

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.3. A summary of the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1. THE REFUTATION OF ARISING FROM SELF ULTIMATELY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.1. Arising from self is meaningless

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2. Arising from self contradicts reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.1. ARISING FROM SELF IS MEANINGLESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2. ARISING FROM SELF CONTRADICTS REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.1. Setting forth the thesis

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2. Setting forth its tenability

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.1. SETTING FORTH THE THESIS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2. SETTING FORTH ITS TENABILITY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.1. The contradiction with what is commonly accepted and the consequence of endless arising

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.2. The untenability of arising from self shown by examining whether the defining characteristics of causes and results are the same or different

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.3. The consequence that seeds and sprouts would either equally appear or equally not appear

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.1. THE CONTRADICTION WITH WHAT IS COMMONLY ACCEPTED AND THE CONSEQUENCE OF ENDLESS ARISING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.2. THE UNTENABILITY OF ARISING FROM SELF SHOWN BY EXAMINING WHETHER THE DEFINING CHARACTERISTICS OF CAUSES AND RESULTS ARE THE SAME OR DIFFERENT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.1.2.2.3. THE CONSEQUENCE THAT SEEDS AND SPROUTS WOULD EITHER EQUALLY APPEAR OR EQUALLY NOT APPEAR

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.2. THE REFUTATION OF ARISING FROM SELF CONVENTIONALLY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.1.3. A SUMMARY OF THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.1.2. OTHER PATHS OF REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2. THE EXTENSIVE EXPLANATION OF THE REFUTATION OF ARISING FROM OTHER

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1. The main refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2. The ancillary refutation of the system of the Proponents of Consciousness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1. THE MAIN REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.1. Stating the counterparts’ position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2. Refuting the counterparts’ position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.1. STATING THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2. REFUTING THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1. Refuting arising from other in both of the two truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2. The meaning that is established through this refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3. Reconciling apparent contradictions in the refutation of arising from other

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1. REFUTING ARISING FROM OTHER IN BOTH OF THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1. Refuting arising from other in the precise nature

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2. Refuting arising from other conventionally

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1. REFUTING ARISING FROM OTHER IN THE PRECISE NATURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1. Stating the absurd consequences of causes and results as different objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2. SHOWING THE IMPOSSIBILITY OF CAUSES AND RESULTS BEING DIFFERENT AS EARLIER AND LATER MOMENTS OR AS SIMULTANEOUS OCCURRENCES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.3. An examination of the four extremes reveals the impossibility of there being a time at which a result depends on a cause

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1. STATING THE ABSURD CONSEQUENCES OF CAUSES AND RESULTS AS DIFFERENT OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.1. The absurd consequences themselves

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2. The refutation of rebuttals

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.1. THE ABSURD CONSEQUENCES THEMSELVES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2. THE REFUTATION OF REBUTTALS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2.1. The rebuttals

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2.2. The refutation of those

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2.1. THE REBUTTALS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.1.2.2. THE REFUTATION OF THOSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2. SHOWING THE IMPOSSIBILITY OF CAUSES AND RESULTS BEING DIFFERENT AS EARLIER AND LATER MOMENTS OR AS SIMULTANEOUS OCCURRENCES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1. Arising from other is untenable because different causes and results are not possible as earlier and later moments

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.2. Arising from other is untenable because it is impossible for causes and results to arise simultaneously

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1. ARISING FROM OTHER IS UNTENABLE BECAUSE DIFFERENT CAUSES AND RESULTS ARE NOT POSSIBLE AS EARLIER AND LATER MOMENTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.1. The actual explanation of untenability

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2. The refutation of the example through which the counterparts attempt to dispel faults

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.1. THE ACTUAL EXPLANATION OF UNTENABILITY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2. THE REFUTATION OF THE EXAMPLE THROUGH WHICH THE COUNTERPARTS ATTEMPT TO DISPEL FAULTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.1. The example through which the counterparts attempt to dispel faults

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2. The refutation of the example

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.1. THE EXAMPLE THROUGH WHICH THE COUNTERPARTS ATTEMPT TO DISPEL FAULTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2. THE REFUTATION OF THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1. The reason why the counterparts’ example does not fit

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.2. The refutation of the counterparts’ response

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1. THE REASON WHY THE COUNTERPARTS’ EXAMPLE DOES NOT FIT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1.1. Giving the reason

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1.2. Explaining the reason

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1.1. GIVING THE REASON

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.1.2. EXPLAINING THE REASON

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.1.2.2.2. THE REFUTATION OF THE COUNTERPARTS’ RESPONSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.2.2. ARISING FROM OTHER IS UNTENABLE BECAUSE IT IS IMPOSSIBLE FOR CAUSES AND RESULTS TO ARISE SIMULTANEOUSLY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.1.3. AN EXAMINATION OF THE FOUR EXTREMES REVEALS THE IMPOSSIBILITY OF THERE BEING A TIME AT WHICH A RESULT DEPENDS ON A CAUSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2. REFUTING ARISING FROM OTHER CONVENTIONALLY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.1. The counterparts’ position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2. The refutation of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.1. THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2. THE REFUTATION OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1. Even if arising from other were established from the worldly perspective, it would not invalidate our refutation of arising in the context of analyzing the precise nature

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.2. Arising from other is not even established from the worldly perspective

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1. EVEN IF ARISING FROM OTHER WERE ESTABLISHED, IT WOULD NOT INVALIDATE OUR REFUTATION OF ARISING IN THE CONTEXT OF ANALYZING THE PRECISE NATURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1. The ancillary presentation of the two truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2. The teaching on how the mundane worldly perspective does not invalidate [our refutation of arising]

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1. THE ANCILLARY PRESENTATION OF THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1. The general teaching on the classifications of the two truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2. The extensive explanation of the essence of each truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1. THE GENERAL TEACHING ON THE CLASSIFICATIONS OF THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.1. The actual teaching on the classifications of the two truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2. The ancillary teaching on the classifications of false seeing

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.1. THE ACTUAL TEACHING ON THE CLASSIFICATIONS OF THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2. THE ANCILLARY TEACHING ON THE CLASSIFICATIONS OF FALSE SEEING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1. The actual classifications of false seeing

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.2. The teaching on how the worldly perspective does not invalidate suchness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1. THE ACTUAL CLASSIFICATIONS OF FALSE SEEING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.1. The classifications by way of the subject

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2. The classifications by way of the object

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.1. THE CLASSIFICATIONS BY WAY OF THE SUBJECT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2. THE CLASSIFICATIONS BY WAY OF THE OBJECT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2.1. The general classification of objects into true and false

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2.2. The special classifications of false objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2.1. THE GENERAL CLASSIFICATION OF OBJECTS INTO TRUE AND FALSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.1.2.2. THE SPECIAL CLASSIFICATIONS OF FALSE OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.1.2.2. THE TEACHING ON HOW THE WORLDLY PERSPECTIVE DOES NOT INVALIDATE SUCHNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2. THE EXTENSIVE EXPLANATION OF THE ESSENCE OF EACH TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2.1. The explanation of the nature of the relative truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2.2. The explanation of the nature of the ultimate truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2.1. THE EXPLANATION OF THE NATURE OF THE RELATIVE TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.1.2.2. THE EXPLANATION OF THE NATURE OF THE ULTIMATE TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2. THE TEACHING ON HOW THE MUNDANE WORLDLY PERSPECTIVE DOES NOT INVALIDATE [OUR REFUTATION OF ARISING]

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.1. The reasons for which the worldly perspective is not valid cognition

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.2. Therefore the worldly perspective does not invalidate suchness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.3. The ancillary teaching on the objects invalidated by the worldly perspective

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.1. THE REASONS FÜR WHICH THE WORLDLY PERSPECTIVE IS NOT VALID COGNITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.2. THEREFORE THE WORLDLY PERSPECTIVE DOES NOT INVALIDATE SUCHNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.1.2.3. THE ANCILLARY TEACHING ON THE OBJECTS INVALIDATED BY THE WORLDLY PERSPECTIVE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.1.2.2.2. ARISING FROM OTHER IS NOT EVEN ESTABLISHED FROM THE WORLDLY PERSPECTIVE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2. THE MEANING THAT IS ESTABLISHED THROUGH THIS REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2.1. The quality of dependent arising being free from eternalism and nihilism

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2.2. If things inherently existed emptiness would involve the fault of denial

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2.1. THE QUALITY OF DEFENDENT ARISING BEING FREE FROM ETERNALISM AND NIHILISM

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.2.2. IF THINGS INHERENTLY EXISTED EMPTINESS WOULD INVOLVE THE FAULT OF DENIAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3. RECONCILING APPARENT CONTRADICTIONS IN THE REFUTATION OF ARISING FROM OTHER

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1. Reconciling apparent contradictions with the relative truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2. Reconciling apparent contradictions with what is generally perceived

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3. Reconciling apparent contradictions with regard to actions and results

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1. RECONCILING APPARENT CONTRADICTIONS WITH THE RELATIVE TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1.1. When the relative is analyzed it is not an object of comprehension

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1.2. When analyzed both truths are free from elaborations

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1.1. WHEN THE RELATIVE IS A NALYZED IT IS NOT AN OBJECT OF COMPREHENSION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.1.2. WHEN ANALYZED BOTH TRUTHS ARE FREE FROM ELABORATIONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2. RECONCILING APPARENT CONTRADICTIONS WITH WHAT IS GENERALLY PERCEIVED

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2.1. It is not contradictory for causes and results to appear even though they are free from elaborations

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2.2. Therefore phenomena are free from eternalism and nihilism

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2.1. IT IS NOT CONTRADICTORY FOR CAUSES AND RESULTS TO APPEAR EVEN THOUGH THEY ARE FREE FROM ELABORATIONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.2.2. THEREFORE PHENOMENA ARE FREE FROM ETERNALISM AND NIHILISM

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3. RECONCILING APPARENT CONTRADICTIONS WITH REGARD TO ACTIONS AND RESULTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1. The main teaching

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2. The ancillary explanation that the Buddha’s teaching on the support for actions and results is provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1. THE MAIN TEACHING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1. Though causes and results have no nature their connection is tenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.2. Establishing that meaning by way of example

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3. Eliminating the absurd consequence of endlessness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1. THOUGH CAUSES AND RESULTS HAVE NO NATURE THEIR CONNECTION IS TENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1.1. Teaching our own system

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1.2. Refuting the systems of others

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1.1. TEACHING OUR OWN SYSTEM

[2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.1.2. REFUTING THE SYSTEMS OF OTHERS]

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.2. ESTABLISHING THAT MEANING BY WAY OF EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3. ELIMINATING THE ABSURD CONSEQUENCE OF ENDLESSNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3.1. The actual teaching on eliminating the absurd consequence of endlessness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3.2. Even though they are empty, causes and results can be individually ascertained and are inconceivable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3.1. THE ACTUAL TEACHING ON ELIMINATING THE ABSURD CONSEQUENCE OF ENDLESSNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.1.3.2. EVEN THOUGH THEY ARE EMPTY, CAUSES AND RESULTS CAN BE INDIVIDUALLY ASCERTAINED AND ARE INCONCEIVABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2. THE ANCILLARY EXPLANATION THAT THE BUDDHA’S TEACHING ON THE SUPPORT FOR ACTIONS AND RESULTS IS PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2.1. The teachings on the all-base and so on are provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2.2. Everything that the Tathāgata taught as existent is provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2.1. THE TEACHINGS ON THE ALL-BASE AND so ON ARE PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.1.2.3.3.2.2. EVERYTHING THAT THE TATHĀGATA TAUGHT AS EXISTENT IS PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2. THE ANCILLARY REFUTATION OF THE SYSTEM OF THE PROPONENTS OF CONSCIOUSNESS (NAMRIK MAWA/RNAM RIG SMRA BA)

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1. Their position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2. The refutation of their position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1. THEIR POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1. The presentation of the contents of the scriptures

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.2. The presentation of their system on the basis of those scriptures

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1. THE PRESENTATION OF THE CONTENTS OF THE SCRIPTURES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1.1. The reasons for which the heirs of the victorious ones realize the three levels of existence to be merely consciousness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1.2. The teaching on the cause of consciousness despite the nonexistence of outer objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1.1. THE REASONS FOR WHICH THE HEIRS OF THE VICTORIOUS ONES REALIZE THE THREE LEVELS OF EXISTENCE TO BE MERELY CONSCIOUSNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.1.2. THE TEACHING ON THE CAUSE OF CONSCIOUSNESS DESPITE THE NONEXISTENCE OF OUTER OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.1.2. THE PRESENTATION OF THEIR SYSTEM ON THE BASIS OF THOSE SCRIPTURES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2. THE REFUTATION OF THEIR POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1. The actual refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2. Reconciling apparent contradictions in the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1. THE ACTUAL REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1. The refutation of a consciousness without outer objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2. The refutation of a dependent nature that is nondual and substantially established

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.3. The refutation of the dependent nature’s existence as something that is beyond all conceptual elaborations

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4. The refutation of the dependent nature’s existence as the cause of relative appearances

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1. THE REFUTATION OF A CONSCIOUSNESS WITHOUT OUTER OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1. The refutation of the concordant example of the dream

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2. The refutation of the concordant example of diseased vision

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3. The refutation of the concordant example of skeletons

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.4. The refutation of other examples for mistakenness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.5. The summary

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1. THE REFUTATION OF THE CONCORDANT EXAMPLE OF THE DREAM

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.1. Mind is not established in dreams

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.2. If recollection established the existence of consciousness it would also establish the existence of objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3. The refutation of rebuttals

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.1. MIND IS NOT ESTABLISHED IN DREAMS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.2. IF RECOLLECTION ESTABLISHED THE EXISTENCE OF CONSCIOUSNESS IT WOULD ALSO ESTABLISH THE EXISTENCE OF OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3. THE REFUTATION OF THE REBUTTALS TO THAT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.1. The rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2. The refutation of the rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.1. THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2. THE REFUTATION OF THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.1. The eighteen constituents in dreams are all false

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.2. That falsity also applies during the waking state

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.3. In both the example and in reality, objects and consciousness are either equally existent or equally nonexistent

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.1. THE EIGHTEEN CONSTITUENTS (DHĀTU, KHAM/KHAMS) IN DREAMS ARE ALL FALSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.2. THAT FALSITY ALSO APPLIES DURING THE WAKING STATE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.1.3.2.3. IN BOTH THE EXAMPLE AND IN REALITY, OBJECTS AND CONSCIOUSNESS ARE EITHER EQUALLY EXISTENT OR EQUALLY NONEXISTENT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2. THE REFUTATION OF THE CONCORDANT EXAMPLE OF DISEASED VISION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1. The actual refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2. The refutation of the rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1. THE ACTUAL REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1.1. Objects and consciousnesses are equally real or false

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1.2. The consequence that if they were not equal, people with no diseased vision would also see strands of hair

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1.1. OBJECTS AND CONSCIOUSNESSES ARE EQUALLY REAL OR FALSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.1.2. THE CONSEQUENCE THAT IF THEY WERE NOT EQUAL, PEOPLE WITH NO DISEASED VISION WOULD ALSO SEE STRANDS OF HAIR

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2. THE REFUTATION OF THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1. The refutation of the proofs for “potential”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2. The refutation of the philosophical tenets that are posited on the basis of such “potential”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1. THE REFUTATION OF THE PROOFS FOR “POTENTIAL”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.1. The rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2. The refutation of the rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.1. THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2. THE REFUTATION OF THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.1. Presenting the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2. Extensively explaining the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.1. PRESENTING THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2. EXTENSIVELY EXPLAINING THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.1. In general “potential” is impossible in any of the three times

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2. In particular it is impossible in the past and in the future

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.1. IN GENERAL “POTENTIAL” IS IMPOSSIBLE IN ANY OF THE THREE TIMES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2. IN PARTICULAR IT IS IMPOSSIBLE IN THE PAST AND IN THE FUTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1. Potential is not possible in the future

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2. Potential is not possible in the past

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1. POTENTIAL IS NOT POSSIBLE IN THE FUTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.1. The untenability of a featureless “basis of features”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.2. The refutation of the rebuttal to that

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.3. The nonestablishment due to dependence

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.1. THE UNTENABILITY OF A FEATURELESS “BASIS OF FEATURES”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.2. THE REFUTATION OF THE REBUTTAL TO THAT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.1.3. THE NONESTABLISHMENT DUE TO DEPENDENCE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2. POTENTIAL IS NOT POSSIBLE IN THE PAST

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.1. The absurd consequence of things arising from other

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2. The refutation of the rebuttal to that

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.1. THE ABSURD CONSEQUENCE OF THINGS ARISING FROM OTHER

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2. THE REFUTATION OF THE REBUTTAL TO THAT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2.1. The rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2.2. The refutation of the rebuttal

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2.1. THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.1.2.2.2.2.2.2. THE REFUTATION OF THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2. THE REFUTATION OF THE PHILOSOPHICAL TENETS THAT ARE POSITED ON THE BASIS OF SUCH “POTENTIAL”

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1. The counterparts’ position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2. The refutation of that

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1. THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.1. The presentation of faculties and objects

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.2. Although there are no objects consciousness originates from potential

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.3. A further teaching via example

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.1. THE PRESENTATION OF FACULTIES AND OBJECTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.2. ALTHOUGH THERE ARE NO OBJECTS CONSCIOUSNESS ORIGINATES FROM POTENTIAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.1.3. A FURTHER TEACHING VIA EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2. THE REFUTATION OF THAT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1. There are refutations of their position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2. There are no proofs of their position

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1. THERE ARE REFUTATIONS OF THEIR POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.1. The consequence that if consciousness arose due to potential an eye consciousness would arise in a blind person

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2. The equivalence of the presence or absence of objects and faculties in dreams

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.1. THE CONSEQUENCE THAT IF CONSCIOUSNESS AROSE DUE TO POTENTIAL AN EYE CONSCIOUSNESS WOULD ARISE IN A BLIND PERSON

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2. THE EQUIVALENCE OF THE PRESENCE OR ABSENCE OF OBJECTS AND FACULTIES IN DREAMS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1. When analyzed, “potential” in dreams is untenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.2. When not analyzed, the eye also exists in dreams

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1. WHEN ANALYZED, “POTENTIAL” IN DREAMS IS UNTENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1.1. The entity ofpotential is untenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1.2. The cause of potential is untenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1.1. THE ENTITY OF POTENTIAL IS UNTENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.1.2. THE CAUSE OF POTENTIAL IS UNTENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.1.2.2. WHEN NOT ANALYZED, THE EYE ALSO EXISTS IN DREAMS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2. THERE ARE NO PROOFS OF THEIR POSITION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2.1. There are no proofs by way of reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2.2. There are no proofs by way of scripture

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2.1. THERE ARE NO PROOFS BY WAY OF REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.2.2.2.2.2.2. THERE ARE NO PROOFS BY WAY OF SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3. THE REFUTATION OF THE CONCORDANT EXAMPLE OF SKELETONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3.1. The whole triad of perception does not arise

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3.2. The refutation of claims to the opposite

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3.1. THE WHOLE TRIAD OF PERCEPTION DOES NOT ARISE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.3.2. THE REFUTATION OF CLAIMS TO THE OPPOSITE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.4. THE REFUTATION OF OTHER EXAMPLES FOR MISTAKENNESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.1.5. THE SUMMARY OF THE REFUTATION OF CONSCIOUSNESS THAT HAS NO OUTER OBJECT….

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2. THE REFUTATION OF A DEPENDENT NATURE THAT IS NONDUAL AND SUBSTANTIALLY ESTABLISHED

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.1. Since there are no proofs for it, the existence of a nondual dependent nature is untenable

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2. The refutation of their proofs for self-awareness

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.1. SINCE THERE ARE NO PROOFS FOR IT, THE EXISTENCE OF A NONDUAL DEPENDENT NATURE IS UNTENABLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2. THE REFUTATION OF THEIR PROOFS FOR SELF-AWARENESS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.1. The brief teaching

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2. The refutation of memory as a proof

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.3. Showing other paths of refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.1. THE BRIEF TEACHING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2. THE REFUTATION OF MEMORY AS A PROOF

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.1. A nonexistent cannot prove the existence of another nonexistent

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2. Even if self-awareness did exist, it could not be proven by memory

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.1. A NONEXISTENT CANNOT PROVE THE EXISTENCE OF ANOTHER NONEXISTENT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2. EVEN IF SELF-AWARENESS DID EXIST, IT COULD NOT BE PROVEN BY MEMORY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2.1. Self-awareness is not the object of memory, because it arises in a different moment

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2.2. Refuting claims that the above refutation applies equally to our own explanation of memory

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2.1. SELF-AWARENESS IS NOT THE OBJECT OF MEMORY, BECAUSE IT ARISES IN A DIFFERENT MOMENT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.2.2.2. REFUTING CLAIMS THAT THE ABOVE REFUTATION APPLIES EQUALLY TO OUR OWN EXPLANATION OF MEMORY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.2.2.3. SHOWING OTHER PATHS OF REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.3. THE REFUTATION OF THE DEPENDENT NATURE’S EXISTENCE AS SOMETHING THAT IS BEYOND ALL CONCEPTUAL ELABORATIONS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4. THE REFUTATION OF THE DEPENDENT NATURE’S EXISTENCE AS THE CAUSE OF RELATIVE APPEARANCES

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1. By claiming that the dependent nature exists, one lapses from the relative truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.2. By lapsing from the two truths one cannot attain liberation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.3. Explaining the reasons why

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1. BY CLAIMING THAT THE DEPENDENT NATURE EXISTS, ONE LAPSES FROM THE RELATIVE TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1.1. A nonexistent is not suitable as a cause

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1.2. The contradiction with the worldly perspective

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1.1. A NONEXISTENT IS NOT SUITABLE AS A CAUSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.1.2. THE CONTRADICTION WITH THE WORLDLY PERSPECTIVE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.2. BY LAPSING FROM THE TWO TRUTHS ONE CANNOT ATTAIN LIBERATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.1.4.3. EXPLAINING THE REASONS WHY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2. RECONCILING APPARENT CONTRADICTIONS IN THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1. Reconciling seeming contradictions with the relative truth

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2. Reconciling seeming contradictions with scripture

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1. RECONCILING APPARENT CONTRADICTIONS WITH THE RELATIVE TRUTH

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.1. The relative is accepted for a purpose

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.2. We do not accept that which does not appear in the world

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.3. It is impossible to refute the relative in the world

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.1. THE RELATIVE IS ACCEPTED FOR A PURPOSE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.2. WE DO NOT ACCEPT THAT WHICH DOES NOT APPEAR IN THE WORLD

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.1.3. IT IS IMPOSSIBLE TO REFUTE THE RELATIVE IN THE WORLD

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2. RECONCILING SEEMING CONTRADICTIONS WITH SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1. Reconciling seeming contradictions with the contents of the Sūtra on the Ten Grounds

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2. Reconciling seeming contradictions with the contents of other sūtras

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1. RECONCILING SEEMING CONTRADICTIONS WITH THE CONTENTS OF THE SŪTRA ON THE TEN GROUNDS (DHASHABHŪMIKASŪTRA, SA CHUPE DO/SA BCU PA’I MDO)

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1. The explanation of how the term “only” carries the meaning of refuting other creators

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2. The explanation of how mind is foremost in comparison with form

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3. The teaching that form and mind are equivalent with respect to their existence or nonexistence

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1. THE EXPLANATION OF HOW THE TERM “ONLY” CARRIES THE MEANING OF REFUTING OTHER CREATORS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.1. The explanation of the intention of the sūtra

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2. The teaching on how that is established by other sūtras

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.1. THE EXPLANATION OF THE INTENTION OF THE SŪTRA

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2. THE TEACHING ON HOW THAT IS ESTABLISHED BY OTHER SŪTRAS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2.1. Referring to the sūtra

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2.2. Explaining its meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2.1. REFERRING TO THE SŪTRA

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.1.2.2. EXPLAINING ITS MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2. THE EXPLANATION OF HOW MIND IS FOREMOST IN COMPARISON WITH FORM

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.1. The brief teaching

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2. The extensive explanation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.3. The conclusion

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.1. THE BRIEF TEACHING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2. THE EXTENSIVE EXPLANATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.1. It contradicts the sūtras to say that mind truly exists yet form does not

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.2. The reasons why mind only is foremost

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.3. The reasons why form is not foremost

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.1. IT CONTRADICTS THE SŪTRAS TO SAY THAT MIND TRULY EXISTS YET FORM DOES NOT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.2. THE REASONS WHY MIND ONLY IS FOREMOST

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.2.3. THE REASONS WHY FORM IS NOT FOREMOST

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.2.3. THE CONCLUSION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3. THE TEACHING THAT FORM AND MIND ARE EQUIVALENT WITH RESPECT TO THEIR EXISTENCE OR NONEXISTENCE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1. In both truths, form and mind are equivalent with respect to their existence and nonexistence

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.2. When the two truths are dismantled there is no substantial establishment

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.3. The conclusion

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1. IN BOTH TRUTHS, FORM AND MIND ARE EQUIVALENT WITH RESPECT TO THEIR EXISTENCE AND NONEXISTENCE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1. Form and mind are to be either equally proved or equally disproved when using reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.2. Form and mind are either equally proved or equally disproved in the scriptures

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1. FORM AND MIND ARE TO BE EITHER EQUALLY PROVED OR EQUALLY DISPROVED WHEN USING REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1.1. Form and mind are equivalent in the perceptions of both ordinary and noble beings

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1.2. Form and mind are equivalent on both levels of analysis and no analysis

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1.1. FORM AND MIND ARE EQUIVALENT IN THE PERCEPTIONS OF BOTH ORDINARY AND NOBLE BEINGS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.1.2. FORM AND MIND ARE EQUIVALENT ON BOTH LEVELS OF ANALYSIS AND NO ANALYSIS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.1.2. FORM AND MIND ARE EITHER EQUALLY PROVED OR EQUALLY DISPROVED IN THE SCRIPTURES….

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.2. WHEN THE TWO TRUTHS ARE DISMANTLED THERE IS NO SUBSTANTIAL ESTABLISHMENT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.1.3.3. THE CONCLUSION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2. RECONCILING SEEMING CONTRADICTIONS WITH THE CONTENTS OF OTHER SŪTRAS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.1. The teachings from the sūtras on “mind only” are provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2. The explanations of the scriptures and reasonings that prove that

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.3. The ancillary teaching on the classifications of definitive and provisional

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.1. THE TEACHINGS FROM THE SŪTRAS ON “MIND ONLY” ARE PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2. THE EXPLANATIONS OF THE SCRIPTURES AND REASONINGS THAT PROVE THAT

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1. The proofs via scripture

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.2. The proofs via reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1. THE PROOFS VIA SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1.1. The proofs that this sūtra is provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1.2. Therefore other sūtras like this one are also provisional meaning

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1.1. THE PROOFS THAT THIS SŪTRA IS PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.1.2. THEREFORE OTHER SŪTRAS LIKE THIS ONE ARE ALSO PROVISIONAL MEANING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.2.2. THE PROOFS VIA REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.2.2.2.2.2.2.3. THE ANCILLARY TEACHING ON THE CLASSIFICATIONS OF DEFINITIVE AND PROVISIONAL

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3. THE EXTENSIVE EXPLANATION OF THE REFUTATION OF ARISING FROM BOTH SELF AND OTHER

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.1. The logic of the refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.2. The concluding summary

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.3. The teaching on other paths of refutation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.1. THE LOGIC OF THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.2. THE CONCLUDING SUMMARY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.3.3. THE TEACHING ON OTHER PATHS OF REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4. THE EXTENSIVE EXPLANATION OF THE REFUTATION OF CAUSELESS ARISING

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1. The refutation of the Proponents of Entity

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2. The refutation of the arising of mental activity from the elements

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1. THE REFUTATION OF THE PROPONENTS OF ENTITY

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1.1. The refutation in both of the two truths

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1.2. The refutation using the logic of nonobservation

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1.1. THE REFUTATION IN BOTH OF THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.1.2. THE REFUTATION USING THE LOGIC OF NONOBSERVATION

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2. THE REFUTATION OF MENTAL ACTIVITY ARISING FROM THE ELEMENTS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.1. If one is bewildered regarding this world, it is contradictory to assume anything about the world beyond

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2. The thought that there is no world beyond is a wrong view

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.1. IF ONE IS BEWILDERED REGARDING THIS WORLD, IT IS CONTRADICTORY TO ASSUME ANYTHING ABOUT THE WORLD BEYOND

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2. THE THOUGHT THAT THERE IS NO WORLD BEYOND IS A WRONG VIEW

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2.1. The statement of the inference a ccepted by others

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2.2. The establishment of the example

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2.1. THE STATEMENT OF THE INFERENCE ACCEPTED BY OTHERS

2.2.2.1.1.6.2.3.1.1.1.2.1.1.2.4.2.2.2. THE ESTABLISHMENT OF THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.1.3. THE ABOVE REASONINGS PROVE THAT PHENOMENA HAVE NO INHERENT NATURE

2.2.2.1.1.6.2.3.1.1.1.2.1.2. RECONCILING APPARENT CONTRADICTIONS IN THE REFUTATION

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1. Reconciling apparent contradictions with what is seen

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2. Responding to the objection that if things lack an inherent nature it is contradictory for them to exist conventionally

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1. RECONCILING APPARENT CONTRADICTIONS WITH WHAT IS SEEN

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1. The way in which the unwise see due to ignorance

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.2. The way in which things do not appear for the wise

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1. THE WAY IN WHICH THE UNWISE SEE DUE TO IGNORANCE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2. Reconciling the apparent contradiction of seeing things that do not exist

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2. RECONCILING THE APPARENT CONTRADICTION OF SEEING THINGS THAT DO NOT EXIST

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2.1. The example

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2.2. The meaning of the example

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2.1. THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.1.2.2. THE MEANING OF THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.1.2. THE WAY IN WHICH THINGS DO NOT APPEAR FOR THE WISE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2. RESPONDING TO THE OBJECTION THAT IF THINGS LACK AN INHERENT NATURE IT IS CONTRADICTORY FOR THEM TO EXIST CONVENTIONALLY

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.1. The objection

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2. The response

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.1. THE OBJECTION

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2. THE RESPONSE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1. Showing the lack of definitiveness in the example

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2. The counterparts’ argument does not apply to Followers of the Middle Way

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.3. It is unreasonable for other Buddhist schools to debate with us

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1. SHOWING THE LACK OF DEFINITIVENESS IN THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.1. The lack of definitiveness as shown by the diseased vision example

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2. The lack of definitiveness in the counterparts’ position itself

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.1. THE LACK OF DEFINITIVENESS AS SHOWN BY THE DISEASED VISION EXAMPLE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2. THE LACK OF DEFINITIVENESS IN THE COUNTERPARTS’ POSITION ITSELF

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2.1. The lack of definitiveness in reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2.2. The lack of definitiveness in scripture

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2.1. THE LACK OF DEFINITIVENESS IN REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.1.2.2. THE LACK OF DEFINITIVENESS IN SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2. THE COUNTERPARTS’ ARGUMENT DOES NOT APPLY TO FOLLOWERS OF THE MIDDLE WAY

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2.1. We do not contradict reasoning

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2.2. We do not contradict scripture

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2.1. WE DO NOT CONTRADICT REASONING

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.2.2. WE DO NOT CONTRADICT SCRIPTURE

2.2.2.1.1.6.2.3.1.1.1.2.1.2.2.2.3. IT IS UNREASONABLE FOR OTHER BUDDHIST SCHOOLS TO DEBATE WITH US

2.2.2.1.1.6.2.3.1.1.1.2.2. THE TEACHING THAT ARISING IN THE RELATIVE TRUTH IS DEPENDENT ARISING

2.2.2.1.1.6.2.3.1.1.1.2.2.1. The actual teaching on how arising in the relative truth is dependent arising

2.2.2.1.1.6.2.3.1.1.1.2.2.2. The benefits of realizing dependent arising

2.2.2.1.1.6.2.3.1.1.1.2.2.1. THE ACTUAL TEACHING ON HOW ARISING IN THE RELATIVE TRUTH IS DEPENDENT ARISING

2.2.2.1.1.6.2.3.1.1.1.2.2.2. THE BENEFITS OF REALIZING DEPENDENT ARISING

2.2.2.1.1.6.2.3.1.1.1.2.2.2.1. Dependent arising is the antidote to all bad views

2.2.2.1.1.6.2.3.1.1.1.2.2.2.2. The reasons why

2.2.2.1.1.6.2.3.1.1.1.2.2.2.1. DEPENDENT ARISING IS THE ANTIDOTE TO ALL BAD VIEWS

2.2.2.1.1.6.2.3.1.1.1.2.2.2.2. THE REASONS WHY

2.2.2.1.1.6.2.3.1.1.1.2.3. THE EXPLANATION OF THE NECESSITY OF ANALYSIS THROUGH REASONING

2.2.2.1.1.6.2.3.1.1.1.2.3.1. The actual result of analysis

2.2.2.1.1.6.2.3.1.1.1.2.3.2. Analysis as an expression of the compassionate activity of Nāgārjuna

2.2.2.1.1.6.2.3.1.1.1.2.3.1. THE ACTUAL RESULT OF ANALYSIS

2.2.2.1.1.6.2.3.1.1.1.2.3.2. ANALYSIS AS AN EXPRESSION OF THE COMPASSIONATE ACTIVITY OF NĀGĀRJUNA

2.2.2.1.1.6.2.3.1.1.1.2.3.2.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.1.2.3.2.2. Rejecting rebuttals

2.2.2.1.1.6.2.3.1.1.1.2.3.2.3. It is best to analyze after having overcome attachment and aversion toward views

2.2.2.1.1.6.2.3.1.1.1.2.3.2.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.1.2.3.2.2. REJECTING REBUTTALS

2.2.2.1.1.6.2.3.1.1.1.2.3.2.3. IT IS BEST TO ANALYZE AFTER HAVING OVERCOME ATTACHMENT AND AVERSION TOWARD VIEWS

2.2.2.1.1.6.2.3.1.1.2. THE SELFLESSNESS OF PERSONS

2.2.2.1.1.6.2.3.1.1.2.1. The reasons why it is necessary to refute the self of persons

2.2.2.1.1.6.2.3.1.1.2.2. The extensive explanation of the reasonings of the refutation

2.2.2.1.1.6.2.3.1.1.2.3. The teaching subsequent to the refutation on how the person is a mere dependent imputation

2.2.2.1.1.6.2.3.1.1.2.1. THE REASONS WHY IT IS NECESSARY TO REFUTE THE SELF OF PERSONS

2.2.2.1.1.6.2.3.1.1.2.2. THE EXTENSIVE EXPLANATION OF THE REASONINGS OF THE REFUTATION

2.2.2.1.1.6.2.3.1.1.2.2.1. The refutation of the self involving a fivefold analysis of the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.2. The refutation of the self that cannot be expressed as being the same as or different from the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.3. The concluding summary of the refutation

2.2.2.1.1.6.2.3.1.1.2.2.1. THE REFUTATION OF THE SELF INVOLVING A FIVEFOLD ANALYSIS OF THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.1. The refutation of the self that is different from the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.1.2. The refutation of the self that is of the same entity as the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.1.3. The refutation of the self that exists in a relationship of supporter-supported with the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.1.4. The refutation of a self that possesses the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.1.5. The summary of the refutation by expressing it in the form of the antidotes to the twenty extreme views of the transitory collection

2.2.2.1.1.6.2.3.1.1.2.2.1.1. THE REFUTATION OF THE SELF THAT IS DIFFERENT FROM THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.1.1. The statement of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2. The refutation of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.1.1. THE STATEMENT OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2. THE REFUTATION OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.1. The refutation of the entity of the self

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.2. The refutation of its features

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.3. It is not tenable for the self to be different from the aggregates

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4. Such a self is not the support for the conception of “I”

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.1. THE REFUTATION OF THE ENTITY OF THE SELF

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.2. THE REFUTATION OF ITS FEATURES

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.3. IT IS NOT TENABLE FOR THE SELF TO BE DIFFERENT FROM THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4. SUCH A SELF IS NOT THE SUPPORT FOR THE CONCEPTION OF “I”

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4.1. The teaching

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4.2. The explanation

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4.1. THE TEACHING

2.2.2.1.1.6.2.3.1.1.2.2.1.1.2.4.2. THE EXPLANATION

2.2.2.1.1.6.2.3.1.1.2.2.1.2. THE REFUTATION OF THE SELF THAT IS OF THE SAME ENTITY AS THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1. The statement of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2. The refutation of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1. THE STATEMENT OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1.1. The basic assertion

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1.2. The classifications

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1.1. THE BASIC ASSERTION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.1.2. THE CLASSIFICATIONS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2. THE REFUTATION OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1. The actual refutation

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2. The conclusion via the consequence that the view of the self would not be relinquished

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1. THE ACTUAL REFUTATION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1. The statement of the refutations

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2. The refutation of their proofs

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.3. The person is dependently imputed

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1. THE STATEMENT OF THE REFUTATIONS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1. Refutation by reasoning

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.2. Refutation by scripture

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3. Refutation by the perceptions of yogins

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1. REFUTATION BY REASONING

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.1. The consequence of there being several selves and so on

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2. The consequence of extinction and so on

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.3. The concluding summary

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.1. THE CONSEQUENCE OF THERE BEING SEVERAL SELVES AND SO ON

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2. THE CONSEQUENCE OF EXTINCTION AND SO ON

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2.1. The actual consequences

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2.2. The refutation of the rebuttal

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2.1. THE ACTUAL CONSEQUENCES

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.2.2. THE REFUTATION OF THE REBUTTAL

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.1.3. THE CONCLUDING SUMMARY

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.2. REFUTATION BY SCRIPTURE

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3. REFUTATION BY THE PERCEPTIONS OF YOGINS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1. The consequence that the aggregates would not appear to someone who has cognized selflessness

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.2. The consequence that one would not relinquish the mental afflictions even if one had cognized selflessness

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1. THE CONSEQUENCE THAT THE AGGREGATES WOULD NOT APPEAR TO SOMEONE WHO HAS COGNIZED SELFLESSNESS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1.2. The refutation of rebuttals

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.1.2. THE REFUTATION OF REBUTTALS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.1.3.2. THE CONSEQUENCE THAT ONE WOULD NOT RELINQUISH THE MENTAL AFFLICTIONS EVEN IF ONE HAD COGNIZED SELFLESSNESS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2. THE REFUTATION OF THEIR PROOFS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.1. The statement of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2. The refutation of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.1. THE STATEMENT OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2. THE REFUTATION OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1. The intended meaning of the scriptures is that the aggregates are not the self

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2. Even if the aggregates were the self their collection could not logically be the self

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3. The appropriator cannot be the appropriated

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1. THE INTENDED MEANING OF THE SCRIPTURES IS THAT THE AGGREGATES ARE NOT THE SELF

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1.1. The teaching

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1.2. The explanation

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1.1. THE TEACHING

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.1.2. THE EXPLANATION

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2. EVEN IF THE AGGREGATES WERE THE SELF THEIR COLLECTION COULD NOT LOGICALLY BE THE SELF

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1. The refutation of the collection as the self

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.2. The ancillary refutation of shape as the self

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1. THE REFUTATION OF THE COLLECTION AS THE SELF

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.1. The collection is not substantially established

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.2. Therefore it is not suitable as a protector and so on

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3. The refutation of rebuttals

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.1. THE COLLECTION IS NOT SUBSTANTIALLY ESTABLISHED

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.2. THEREFORE IT IS NOT SUITABLE AS A PROTECTOR AND SO ON

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3. THE REFUTATION OF REBUTTALS

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3.1. The example

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3.2. The meaning of the example

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3.1. THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.1.3.2. THE MEANING OF THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.2.2. THE ANCILLARY REFUTATION OF SHAPE AS THE SELF

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3. THE APPROPRIATOR CANNOT BE THE APPROPRIATED

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3.2. The refutation of the object of action devoid of a performer

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.2.2.3.2. THE REFUTATION OF THE OBJECT OF ACTION DEVOID OF A PERFORMER

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.1.3. THE PERSON IS DEPENDENTLY IMPUTED

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2. THE CONCLUSION VIA THE CONSEQUENCE THAT THE VIEW OF THE SELF WOULD NOT BE RELINQUISHED

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2.1. The untenability of a factor to be relinquished and an antidote that are not connected

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2.2. A clarifying example

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2.1. THE UNTENABILITY OF A FACTOR TO BE RELINQUISHED AND AN ANTIDOTE THAT ARE NOT CONNECTED

2.2.2.1.1.6.2.3.1.1.2.2.1.2.2.2.2. A CLARIFYING EXAMPLE

2.2.2.1.1.6.2.3.1.1.2.2.1.3. THE REFUTATION OF THE SELF THAT EXISTS IN A RELATIONSHIP OF SUPPORTER-SUPPORTED WITH THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.4. THE REFUTATION OF A SELF THAT POSSESSES THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.1.5. THE SUMMARY OF THE REFUTATION BY EXPRESSING IT IN THE FORM OF THE ANTIDOTES TO THE TWENTY EXTREME VIEWS OF THE TRANSITORY COLLECTION

2.2.2.1.1.6.2.3.1.1.2.2.1.5.1. The list of how to engage the reference points of the view of the transitory collection in reverse

2.2.2.1.1.6.2.3.1.1.2.2.1.5.2. The way in which vajra wisdom conquers the view of the transitory collection, presented in connection with scripture

2.2.2.1.1.6.2.3.1.1.2.2.1.5.1. THE LIST OF HOW TO ENGAGE THE REFERENCE POINTS OF THE VIEW OF THE TRANSITORY COLLECTION IN REVERSE

2.2.2.1.1.6.2.3.1.1.2.2.1.5.2. THE WAY IN WHICH VAJRA WISDOM CONQUERS THE VIEW OF THE TRANSITORY COLLECTION, PRESENTED IN CONNECTION WITH SCRIPTURE

2.2.2.1.1.6.2.3.1.1.2.2.2. THE REFUTATION OF THE SELF THAT CANNOT BE EXPRESSED AS BEING THE SAME AS OR DIFFERENT FROM THE AGGREGATES

2.2.2.1.1.6.2.3.1.1.2.2.2.1. The statement of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.2.2. The refutation of the counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.2.2.1. THE STATEMENT OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.2.2. THE REFUTATION OF THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.2.2.2.1. The refutation of a substantially existent self

2.2.2.1.1.6.2.3.1.1.2.2.2.2.2. The self is an imputed existent

2.2.2.1.1.6.2.3.1.1.2.2.2.2.3. The self is not established because it does not have the qualities of a thing

2.2.2.1.1.6.2.3.1.1.2.2.2.2.1. THE REFUTATION OF A SUBSTANTIALLY EXISTENT SELF

2.2.2.1.1.6.2.3.1.1.2.2.2.2.2. THE SELF IS AN IMPUTED EXISTENT

2.2.2.1.1.6.2.3.1.1.2.2.2.2.3. THE SELF IS NOT ESTABLISHED BECAUSE IT DOES NOT HAVE THE QUALITIES OF A THING

2.2.2.1.1.6.2.3.1.1.2.2.3. THE CONCLUDING SUMMARY OF THE REFUTATION

2.2.2.1.1.6.2.3.1.1.2.3. THE TEACHING SUBSEQUENT TO THE REFUTATION ON HOW THE PERSON IS A MERE DEPENDENT IMPUTATION

2.2.2.1.1.6.2.3.1.1.2.3.1. The brief teaching

2.2.2.1.1.6.2.3.1.1.2.3.2. The extensive explanation by way of example and correspondent meaning

2.2.2.1.1.6.2.3.1.1.2.3.3. Therefore all other phenomena of the same type are merely imputations

2.2.2.1.1.6.2.3.1.1.2.3.1. THE BRIEF TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.2. THE EXTENSIVE EXPLANATION BY WAY OF EXAMPLE AND CORRESPONDENT MEANING

2.2.2.1.1.6.2.3.1.1.2.3.2.1. The example that illustrates the meaning

2.2.2.1.1.6.2.3.1.1.2.3.2.2. The meaning illustrated by the example

2.2.2.1.1.6.2.3.1.1.2.3.2.1. THE EXAMPLE THAT ILLUSTRATES THE MEANING

2.2.2.1.1.6.2.3.1.1.2.3.2.1.1. The teaching

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2. The explanation

2.2.2.1.1.6.2.3.1.1.2.3.2.1.1. THE TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2. THE EXPLANATION

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1. The refutation of parts

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2. The refutation of part-possessors without parts

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1. THE REFUTATION OF PARTS

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1. The general refutation of the last two properties

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2. The special refutation of shape

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1. THE GENERAL REFUTATION OF THE LAST TWO PROPERTIES

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1.1. The refutation of the mere collection

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1.2. The general refutation of shape

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1.1. THE REFUTATION OF THE MERE COLLECTION

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.1.2. THE GENERAL REFUTATION OF SHAPE

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2. THE SPECIAL REFUTATION OF SHAPE

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1. The refutation of shape as a substantial existent

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2. If shape is an imputed existent, it has the same status as all other imputed existents

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3. Dispelling the notion that we contradict the conventional world

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1. THE REFUTATION OF SHAPE AS A SUBSTANTIAL EXISTENT

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1. The refutation of the shape of the parts

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.2. The refutation of the shape of the collection

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1. THE REFUTATION OF THE SHAPE OF THE PARTS

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1.1. The refutation of the chariot as the shape of the parts that maintains its original features

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1.2. The refutation of the chariot as the shape of the parts that has relinquished its original features

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1.1. THE REFUTATION OF THE CHARIOT AS THE SHAPE OF THE PARTS THAT MAINTAINS ITS ORIGINAL FEATURES

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.1.2. THE REFUTATION OF THE CHARIOT AS THE SHAPE OF THE PARTS THAT HAS RELINQUISHED ITS ORIGINAL FEATURES

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.1.2. THE REFUTATION OF THE SHAPE OF THE COLLECTION

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2. IF SHAPE IS AN IMPUTED EXISTENT, IT HAS THE SAME STATUS AS ALL OTHER IMPUTED EXISTENTS

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.2. The shapes ofvases and so on are untenable

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.3. The shapes of form and so on are untenable

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.2. THE SHAPES OF VASES AND SO ON ARE UNTENABLE

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.2.3. THE SHAPES OF FORM AND SO ON ARE UNTENABLE

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3. DISPELLING THE NOTION THAT WE CONTRADICT THE CONVENTIONAL WORLD

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.1. Though the chariot cannot be found in either of the two truths, it is imputed without analysis in dependence upon its parts

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2. We accept all conventions associated with the chariot because they are renowned in the nonanalytical world

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.3. Through this approach to conventional reality one can fathom the depth of the precise nature

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.1. THOUGH THE CHARIOT CANNOT BE FOUND IN EITHER OF THE TWO TRUTHS, IT IS IMPUTED WITHOUT ANALYSIS IN DEPENDENCE UPON ITS PARTS

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2. WE ACCEPT ALL CONVENTIONS ASSOCIATED WITH THE CHARIOT BECAUSE THEY ARE RENOWNED IN THE NONANALYTICAL WORLD

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2.2. The untenability of the nonexistence of a part-possessor and so on

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.2.2. THE UNTENABILITY OF THE NONEXISTENCE OF A PART-POSSESSOR AND so ON

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.1.2.3.3. THROUGH THIS APPROACH TO CONVENTIONAL REALITY ONE CAN FATHOM THE DEPTH OF THE PRECISE NATURE

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2. THE REFUTATION OF PART-POSSESSORS WITHOUT PARTS

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2.1. The actual meaning

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2.2. A clarifying example

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2.1. THE ACTUAL MEANING

2.2.2.1.1.6.2.3.1.1.2.3.2.1.2.2.2. A CLARIFYING EXAMPLE

2.2.2.1.1.6.2.3.1.1.2.3.2.2. THE MEANING ILLUSTRATED BY THE EXAMPLE

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1. The teaching on how the self is imputed dependently

2.2.2.1.1.6.2.3.1.1.2.3.2.2.2. The benefit of understanding that: the reversal of all views

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3. The liberation that comes from realizing the nonexistence of self and entities connected to the self

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1. THE TEACHING ON HOW THE SELF IS IMPUTED DEPENDENTLY

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1.1. How the self is conventionally imputed in dependence upon the aggregates and so on

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1.2. The way of explaining the conventions of objects of action and performers

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1.1. HOW THE SELF IS CONVENTIONALLY IMPUTED IN DEPENDENCE UPON THE AGGREGATES AND SO ON

2.2.2.1.1.6.2.3.1.1.2.3.2.2.1.2. THE WAY OF EXPLAINING THE CONVENTIONS OF OBJECTS OF ACTION AND PERFORMERS

2.2.2.1.1.6.2.3.1.1.2.3.2.2.2. THE BENEFIT OF UNDERSTANDING THAT: THE REVERSAL OF ALL VIEWS

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3. THE LIBERATION THAT COMES FROM REALIZING THE NONEXISTENCE OF SELF AND ENTITIES CONNECTED TO THE SELF

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3.1. Self and entities connected to the self are merely imputed due to ignorance at the level of no analysis

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3.2. The way of liberation through realizing that those two do not exist

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3.1. SELF AND ENTITIES CONNECTED TO THE SELF ARE MERELY IMPUTED DUE TO IGNORANCE AT THE LEVEL OF NO ANALYSIS

2.2.2.1.1.6.2.3.1.1.2.3.2.2.3.2. THE WAY OF LIBERATION THROUGH REALIZING THAT THOSE TWO DO NOT EXIST

2.2.2.1.1.6.2.3.1.1.2.3.3. THEREFORE ALL OTHER PHENOMENA OF THE SAME TYPE ARE MERELY IMPUTATIONS

2.2.2.1.1.6.2.3.1.1.2.3.3.1. All things are imputed in dependence

2.2.2.1.1.6.2.3.1.1.2.3.3.2. The special examination of causes and results

2.2.2.1.1.6.2.3.1.1.2.3.3.1. ALL THINGS ARE IMPUTED IN DEPENDENCE

2.2.2.1.1.6.2.3.1.1.2.3.3.1.1. Things, although unfindable when analyzed, are posited through mere imputation

2.2.2.1.1.6.2.3.1.1.2.3.3.1.2. No conventions are in contradiction with the two truths

2.2.2.1.1.6.2.3.1.1.2.3.3.1.1. THINGS, ALTHOUGH UNFINDABLE WHEN ANALYZED, ARE POSITED THROUGH MERE IMPUTATION

2.2.2.1.1.6.2.3.1.1.2.3.3.1.2. NO CONVENTIONS ARE IN CONTRADICTION WITH THE TWO TRUTHS

2.2.2.1.1.6.2.3.1.1.2.3.3.2. THE SPECIAL EXAMINATION OF CAUSES AND RESULTS

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1. Causes and results are merely mutually dependent

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2. The refutation of the substantial establishment of causes and results

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1. CAUSES AND RESULTS ARE MERELY MUTUALLY DEPENDENT

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1.2. The illogicality of causes and results not being mutually dependent

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.3.2.1.2. THE ILLOGICALITY OF CAUSES AND RESULTS NOT BEING MUTUALLY DEPENDENT

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2. THE REFUTATION OF THE SUBSTANTIAL ESTABLISHMENT OF CAUSES AND RESULTS

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1. The actual teaching

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2. Relinquishing objections that our critiques equivalently apply to us

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1. THE ACTUAL TEACHING

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.1. The refutation through examining contact versus noncontact

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.2. Causes without a basis for the positing of causes are untenable

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.3. Followers of the Middle Way do not incur the fault of contradiction

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.1. THE REFUTATION THROUGH EXAMINING CONTACT VERSUS NONCONTACT

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.2. CAUSES WITHOUT A BASIS FOR THE POSITING OF CAUSES ARE UNTENABLE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.1.3. FOLLOWERS OF THE MIDDLE WAY DO NOT INCUR THE FAULT OF CONTRADICTION

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2. RELINQUISHING OBJECTIONS THAT OUR CRITIQUES EQUIVALENTLY APPLY TO us

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1. The counterparts’ position

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2. The response

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1. THE COUNTERPARTS’ POSITION

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.1. Their description of the equivalence

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.2. Their conclusion that ours is not a valid refutation

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.3. Their claims about other faults of ours

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.1. THEIR DESCRIPTION OF THE EQUIVALENCE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.2. THEIR CONCLUSION THAT OURS IS NOT A VALID REFUTATION

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.1.3. THEIR CLAIMS ABOUT OTHER FAULTS OF OURS

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2. THE RESPONSE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.1. The reasons why our consequences do not equally apply to us

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.2. Proving by example how a refutation can accomplish its intended purpose, even though it is devoid of inherent nature

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.3. It is unreasonable to refute the assertions of others if you have not understood what those assertions are

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.4. It is unreasonable to invalidate the worldly perspective by casting away a good path and taking up a bad one

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.5. There are a great many other ways to refute your position

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.1. THE REASONS WHY OUR CONSEQUENCES DO NOT EQUALLY APPLY TO us

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.2. PROVING BY EXAMPLE HOW A REFUTATION CAN ACCOMPLISH ITS INTENDED PURPOSE, EVEN THOUGH IT IS DEVOID OF INHERENT NATURE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.3. IT IS UNREASONABLE TO REFUTE THE ASSERTIONS OF OTHERS IF YOU HAVE NOT UNDERSTOOD WHAT THOSE ASSERTIONS ARE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.4. IT IS UNREASONABLE TO INVALIDATE THE WORLDLY PERSPECTIVE BY CASTING AWAY A GOOD PATH AND TAKING UP A BAD ONE

2.2.2.1.1.6.2.3.1.1.2.3.3.2.2.2.2.5. THERE ARE A GREAT MANY OTHER WAYS TO REFUTE YOUR POSITION

2.2.2.1.1.6.2.3.1.2. THE SUMMARY OF THE TWO TYPES OF SELFLESSNESS

2.2.2.1.1.6.2.3.2. THE EXPLANATION BY WAY OF THE SIXTEEN EMPTINESSES

2.2.2.1.1.6.2.3.2.1. Making the link

2.2.2.1.1.6.2.3.2.2. Explaining the meaning

2.2.2.1.1.6.2.3.2.1. MAKING THE LINK

2.2.2.1.1.6.2.3.2.2. EXPLAINING THE MEANING

2.2.2.1.1.6.2.3.2.2.1. The brief teaching

2.2.2.1.1.6.2.3.2.2.2. The extensive explanation

2.2.2.1.1.6.2.3.2.2.3. The summary

2.2.2.1.1.6.2.3.2.2.1. THE BRIEF TEACHING

2.2.2.1.1.6.2.3.2.2.2. THE EXTENSIVE EXPLANATION

2.2.2.1.1.6.2.3.2.2.2.1. The elaborate explanation, the sixteen emptinesses

2.2.2.1.1.6.2.3.2.2.2.2. The abbreviated explanation, the four emptinesses

2.2.2.1.1.6.2.3.2.2.2.1. THE ELABORATE EXPLANATION, THE SIXTEEN EMPTINESSES

2.2.2.1.1.6.2.3.2.2.2.1.1. The emptiness of the inner

2.2.2.1.1.6.2.3.2.2.2.1.2. The emptiness of the outer

2.2.2.1.1.6.2.3.2.2.2.1.3. The emptiness of the outer and inner

2.2.2.1.1.6.2.3.2.2.2.1.4. The emptiness of emptiness

2.2.2.1.1.6.2.3.2.2.2.1.5. The emptiness of the great

2.2.2.1.1.6.2.3.2.2.2.1.6. The emptiness of the ultimate

2.2.2.1.1.6.2.3.2.2.2.1.7. The emptiness of the conditioned

2.2.2.1.1.6.2.3.2.2.2.1.8. The emptiness of the unconditioned

2.2.2.1.1.6.2.3.2.2.2.1.9. The emptiness of what is beyond extremes

2.2.2.1.1.6.2.3.2.2.2.1.10. The emptiness of the beginningless and endless

2.2.2.1.1.6.2.3.2.2.2.1.11. The emptiness of what is not to be discarded

2.2.2.1.1.6.2.3.2.2.2.1.12. The emptiness of nature

2.2.2.1.1.6.2.3.2.2.2.1.13. The emptiness of all phenomena

2.2.2.1.1.6.2.3.2.2.2.1.14. The emptiness of defining characteristics

2.2.2.1.1.6.2.3.2.2.2.1.15. The emptiness of nonobservation

2.2.2.1.1.6.2.3.2.2.2.1.16. The emptiness of the nonexistence of things

2.2.2.1.1.6.2.3.2.2.2.1.1. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE INNER

2.2.2.1.1.6.2.3.2.2.2.1.2. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE OUTER

2.2.2.1.1.6.2.3.2.2.2.1.3. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE OUTER AND INNER

2.2.2.1.1.6.2.3.2.2.2.1.4. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF EMPTINESS

2.2.2.1.1.6.2.3.2.2.2.1.5. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE GREAT

2.2.2.1.1.6.2.3.2.2.2.1.5.1. The explanation of the greatness that is the support or subject

2.2.2.1.1.6.2.3.2.2.2.1.5.2. The explanations of the way in which it is empty and of the purpose of this category

2.2.2.1.1.6.2.3.2.2.2.1.5.1. THE EXPLANATION OF THE GREATNESS THAT IS THE SUPPORT OR SUBJECT

2.2.2.1.1.6.2.3.2.2.2.1.5.2. THE EXPLANATIONS OF THE WAY IN WHICH IT IS EMPTY AND OF THE PURPOSE OF THIS CATEGORY

2.2.2.1.1.6.2.3.2.2.2.1.6. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE ULTIMATE

2.2.2.1.1.6.2.3.2.2.2.1.7. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE CONDITIONED

2.2.2.1.1.6.2.3.2.2.2.1.8. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE UNCONDITIONED

2.2.2.1.1.6.2.3.2.2.2.1.9. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF WHAT IS BEYOND EXTREMES

2.2.2.1.1.6.2.3.2.2.2.1.10. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE BEGINNINGLESS AND ENDLESS

2.2.2.1.1.6.2.3.2.2.2.1.11. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF WHAT IS NOT TO BE DISCARDED

2.2.2.1.1.6.2.3.2.2.2.1.12. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF NATURE

2.2.2.1.1.6.2.3.2.2.2.1.13. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF ALL PHENOMENA

2.2.2.1.1.6.2.3.2.2.2.1.14. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF DEFINING CHARACTERISTICS

2.2.2.1.1.6.2.3.2.2.2.1.14.1. The brief teaching of the essence

2.2.2.1.1.6.2.3.2.2.2.1.14.2. The extensive explanation of the subjects

2.2.2.1.1.6.2.3.2.2.2.1.14.3. The summary of the supports and the summary of the mode of emptiness

2.2.2.1.1.6.2.3.2.2.2.1.14.1. THE BRIEF TEACHING OF THE ESSENCE

2.2.2.1.1.6.2.3.2.2.2.1.14.2. THE EXTENSIVE EXPLANATION OF THE SUBJECTS

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1. The explanation of the defining characteristics of the thoroughly afflicted

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2. The explanation of the defining characteristics of the completely pure

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1. THE EXPLANATION OF THE DEFINING CHARACTERISTICS OF THE THOROUGHLY AFFLICTED

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.1. The defining characteristics of the aggregates and constituents

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.2. The defining characteristics of the sources

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.3. The defining characteristics of interdependence

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.1. THE DEFINING CHARACTERISTICS OF THE AGGREGATES AND CONSTITUENTS

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.2. THE DEFINING CHARACTERISTICS OF THE SOURCES

2.2.2.1.1.6.2.3.2.2.2.1.14.2.1.3. THE DEFINING CHARACTERISTICS OF INTERDEPENDENCE

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2. THE EXPLANATION OF THE DEFINING CHARACTERISTICS OF THE COMPLETELY PURE

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1. The defining characteristics of the path

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2. The defining characteristics of the result

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1. THE DEFINING CHARACTERISTICS OF THE PATH

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.1. The defining characteristics of the perfections, the concentrations, and so on

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.2. The defining characteristics of the factors of enlightenment

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.3. The defining characteristics of the three gates of liberation

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.4. The defining characteristics of the eight forms of liberation

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.1. THE DEFINING CHARACTERISTICS OF THE PERFECTIONS, THE CONCENTRATIONS, AND so ON

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.2. THE DEFINING CHARACTERISTICS OF THE FACTORS OF ENLIGHTENMENT

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.3. THE DEFINING CHARACTERISTICS OF THE THREE GATES OF LIBERATION

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.1.4. THE DEFINING CHARACTERISTICS OF THE EIGHT FORMS OF LIBERATION

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2. THE DEFINING CHARACTERISTICS OF THE RESULT

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.1. The defining characteristics of the powers

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.2. The defining characteristics of the fearlessnesses

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.3. The defining characteristics of the correct and discerning awarenesses

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.4. The defining characteristics of great loving kindness and so on

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.5. The defining characteristics of the unshared qualities of the Buddha

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.6. The defining characteristics of the knowledge of all aspects

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.1. THE DEFINING CHARACTERISTICS OF THE POWERS

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.2. THE DEFINING CHARACTERISTICS OF THE FEARLESSNESSES

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.3. THE DEFINING CHARACTERISTICS OF THE CORRECT AND DISCERNING AWARENESSES

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.4. THE DEFINING CHARACTERISTICS OF GREAT LOVING KINDNESS AND SO ON

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.5. THE DEFINING CHARACTERISTICS OF THE UNSHARED QUALITIES OF THE BUDDHA

2.2.2.1.1.6.2.3.2.2.2.1.14.2.2.2.6. THE DEFINING CHARACTERISTICS OF THE KNOWLEDGE OF ALL ASPECTS

2.2.2.1.1.6.2.3.2.2.2.1.14.3. THE SUMMARY OF THE SUPPORTS AND THE SUMMARY OF THE MODE OF EMPTINESS

2.2.2.1.1.6.2.3.2.2.2.1.15. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF NONOBSERVATION

2.2.2.1.1.6.2.3.2.2.2.1.16. THE EXTENSIVE EXPLANATION OF THE EMPTINESS OF THE NONEXISTENCE OF THINGS

2.2.2.1.1.6.2.3.2.2.2.2. THE ABBREVIATED EXPLANATION, THE FOUR EMPTINESSES

2.2.2.1.1.6.2.3.2.2.2.2.1. The emptiness of things

2.2.2.1.1.6.2.3.2.2.2.2.2. The emptiness of nonthings

2.2.2.1.1.6.2.3.2.2.2.2.3. The emptiness of phenomena’s own entities

2.2.2.1.1.6.2.3.2.2.2.2.4. The emptiness of other entities

2.2.2.1.1.6.2.3.2.2.2.2.1. THE EMPTINESS OF THINGS

2.2.2.1.1.6.2.3.2.2.2.2.2. THE EMPTINESS OF NONTHINGS

2.2.2.1.1.6.2.3.2.2.2.2.3. THE EMPTINESS OF PHENOMENA’S OWN ENTITIES

2.2.2.1.1.6.2.3.2.2.2.2.4. THE EMPTINESS OF OTHER ENTITIES

2.2.2.1.1.6.2.3.2.2.3. THE SUMMARY

2.2.2.1.1.6.3. THE CONCLUDING SUMMARY BY WAY OF STATING THE QUALITIES OF THE GROUND

2.2.2.1.1.6.3.1. THE WAY OF ENTERING INTO CESSATION THROUGH THE SUPREME KNOWLEDGE THAT REALIZES THE TWO TRUTHS

2.2.2.1.1.6.3.2. THE WAY IN WHICH, OUT OF COMPASSION, HE BODHISATTVAS DO NOT ABANDON SENTIENT BEINGS

2.2.2.1.1.6.3.3. THE WAY IN WHICH THE BODHISATTVAS OUTSHINE THE OTHER NOBLE ONES WHEN THEY ACHIEVE THE HIGHER GROUNDS

2.2.2.1.1.6.3.4. The way in which the two benefits will be perfected through realizing the two truths

2.2.2.1.1.6.3.1. THE WAY OF ENTERING INTO CESSATION THROUGH THE SUPREME KNOWLEDGE THAT REALIZES THE TWÖ TRUTHS

2.2.2.1.1.6.3.2. THE WAY IN WHICH, OUT OF COMPASSION, HE BODHISATTVAS DO NOT ABANDON SENTIENT BEINGS

2.2.2.1.1.6.3.3. THE WAY IN WHICH THE BODHISATTVAS OUTSHINE THE OTHER NOBLE ONES WHEN THEY ACHIEVE THE HIGHER GROUNDS

2.2.2.1.1.6.3.4. THE WAY IN WHICH THE TWO BENEFITS WILL BE PERFECTED THROUGH REALIZING THE TWÖ TRUTHS

2.2.2.1.1.7. THE EXPLANATION OF GONE FAR BEYOND (Dūraṃgamā, Ringdu Songwa/ring du song ba)

2.2.2.1.1.8. THE EXPLANATION OF THE IMMOVABLE (Achala, Miyowa/migyo ba)

2.2.2.1.1.8.1. The brief teaching on the essence of the ground

2.2.2.1.1.8.2. The extensive explanation of its qualities

2.2.2.1.1.8.1. THE BRIEF TEACHING ON THE ESSENCE OF THE GROUND

2.2.2.1.1.8.2. THE EXTENSIVE EXPLANATION OF ITS QUALITIES

2.2.2.1.1.8.2.1. The qualities of the perfection of aspirations and of being guided by the buddhas

2.2.2.1.1.8.2.2. Though unsurpassable in the three realms, they still have yet to accomplish the qualities of buddhahood

2.2.2.1.1.8.2.3. Though saṃsāra has stopped for them, they bring the qualities of buddhahood to perfection through the ten masteries

2.2.2.1.1.8.2.1. THE QUALITIES OF THE PERFECTION OF ASPIRATIONS AND OF BEING GUIDED BY THE BUDDHAS

2.2.2.1.1.8.2.2. THOUGH UNSURPASSABLE IN THE THREE REALMS, THEY STILL HAVE YET TO ACCOMPLISH THE QUALITIES OF BUDDHAHOOD

2.2.2.1.1.8.2.3. THOUGH SAṂSĀRA HAS STOPPED FOR THEM, THEY BRING THE QUALITIES OF BUDDHAHOOD TO PERFECTION THROUGH THE TEN MASTERIES

2.2.2.1.1.9. THE EXPLANATION OF EXCELLENT INTELLIGENCE (Sādhumatī, Lekpe Lodrö/legs pa’i blo gros)

2.2.2.1.1.10. THE EXPLANATION OF CLOUD OF DHARMA (Dharmameghā, Chökyi Trin/chos kyi sprin)

2.2.2.1.2. THE EXPLANATION OF THE GROUNDS’ QUALITIES

2.2.2.1.2.1. The explanation of the qualities of the first ground

2.2.2.1.2.2. The explanation of the qualities of the second ground

2.2.2.1.2.3. The explanation of the qualities of the third through seventh grounds

2.2.2.1.2.4. The explanation of the qualities of the eighth ground

2.2.2.1.2.5. The explanation of the qualities of the ninth ground

2.2.2.1.2.6. The explanation of the qualities of the tenth ground

2.2.2.1.2.1. THE EXPLANATION OF THE QUALITIES OF THE FIRST GROUND

2.2.2.1.2.2. THE EXPLANATION OF THE QUALITIES OF THE SECOND GROUND

2.2.2.1.2.3. THE EXPLANATION OF THE QUALITIES OF THE THIRD THROUGH SEVENTH GROUNDS

2.2.2.1.2.4. THE EXPLANATION OF THE QUALITIES OF THE EIGHTH GROUND

2.2.2.1.2.5. THE EXPLANATION OF THE QUALITIES OF THE NINTH GROUND

2.2.2.1.2.6. THE EXPLANATION OF THE QUALITIES OF THE TENTH GROUND

2.2.2.1.2.6.1. The enumerations of the qualities explained before

2.2.2.1.2.6.2. The teaching on the limitless other qualities

2.2.2.1.2.6.1. THE ENUMERATIONS OF THE QUALITIES EXPLAINED BEFORE

2.2.2.1.2.6.2. THE TEACHING ON THE LIMITLESS OTHER QUALITIES…

2.2.2.2. THE EXPLANATION OF THE RESULT, THE GROUND OF BUDDHAHOOD

2.2.2.2.1. The place in which buddhas attain enlightenment

2.2.2.2.2. The manner in which they become enlightened

2.2.2.2.3. The presentation of the kāyas, the essence of enlightenment

2.2.2.2.4. The teaching of one enlightenment as three is a teaching that bears an ulterior intention

2.2.2.2.5. The teaching of the time of enlightenment and the time of remaining

2.2.2.2.1. THE PLACE IN WHICH BUDDHAS ATTAIN ENLIGHTENMENT

2.2.2.2.2. THE MANNER IN WHICH THEY BECOME ENLIGHTENED

2.2.2.2.2.1. The actual teaching.

2.2.2.2.2.2. Relinquishing objections

2.2.2.2.2.1. THE ACTUAL TEACHING

2.2.2.2.2.2. RELINQUISHING OBJECTIONS

2.2.2.2.2.2.1. The objections

2.2.2.2.2.2.2. The response

2.2.2.2.2.2.1. THE OBJECTIONS

2.2.2.2.2.2.2. THE RESPONSE

2.2.2.2.2.2.2.1. Rejecting claims of illogic connected to the realization of the precise nature

2.2.2.2.2.2.2.2. Rejecting claims of illogic connected to the buddhas teaching worldly beings about suchness

2.2.2.2.2.2.2.1. REJECTING CLAIMS OF ILLOGIC CONNECTED TO THE REALIZATION OF THE PRECISE NATURE

2.2.2.2.2.2.2.2. REJECTING CLAIMS OF ILLOGIC CONNECTED TO THE BUDDHAS TEACHING WORLDLY BEINGS ABOUT SUCHNESS

2.2.2.2.2.2.2.2.1. Buddhas teach the precise nature to sentient beings even though all elaborations are pacified for them

2.2.2.2.2.2.2.2.2. The example of how the buddhas spontaneously benefit others even though all elaborations are pacified for them

2.2.2.2.2.2.2.2.1. BUDDHAS TEACH THE PRECISE NATURE TO SENTIENT BEINGS EVEN THOUGH ALL ELABORATIONS ARE PACIFIED FOR THEM

2.2.2.2.2.2.2.2.2. THE EXAMPLE OF HOW THE BUDDHAS SPONTANEOUSLY BENEFIT OTHERS EVEN THOUGH ALL ELABORATIONS ARE PACIFIED FOR THEM

2.2.2.2.3. THE PRESENTATION OF THE KĀYAS, THE ESSENCE OF ENLIGHTENMENT

2.2.2.2.3.1. The dharmakāya, the abundant benefit for oneself.

2.2.2.2.3.2. The form kāyas, the abundant benefit for others

2.2.2.2.3.1. THE DHARMAKAYA, THE ABUNDANT BENEFIT FOR ONESELF

2.2.2.2.3.2. THE FORM KAYAS, THE ABUNDANT BENEFIT FOR OTHERS

2.2.2.2.3.2.1. The sambhogakāya

2.2.2.2.3.2.2. The kāyas of natural outflow

2.2.2.2.3.2.3. The nirmāņakāya

2.2.2.2.3.2.1. THE SAMBHOGAKAYA

2.2.2.2.3.2.2. THE KAYAS OF NATURAL OUTFLOW (gyu tünpe ku/rgyu mthun pa’i sku)

2.2.2.2.3.2.2.1. Abundant form

2.2.2.2.3.2.2.2. Abundant mastery of intention

2.2.2.2.3.2.2.3. Abundant qualities

2.2.2.2.3.2.2.1. ABUNDANT FORM

2.2.2.2.3.2.2.1.1. The sublime power to display depictions ofprevious lifetimes

2.2.2.2.3.2.2.1.2. The sublime power to display depictions of conduct

2.2.2.2.3.2.2.1.1. THE SUBLIME POWER TO DISPLAY DEPICTIONS OF PREVIOUS LIFETIMES

2.2.2.2.3.2.2.1.2. THE SUBLIME POWER TO DISPLAY DEPICTIONS OF CONDUCT

2.2.2.2.3.2.2.1.2.1. The power to depict conduct in one kāya

2.2.2.2.3.2.2.1.2.2. The power to depict conduct in a single pore

2.2.2.2.3.2.2.1.2.1. THE POWER TO DEPICT CONDUCT IN ONE KAYA

2.2.2.2.3.2.2.1.2.1.1. The power to display histories of generosity

2.2.2.2.3.2.2.1.2.1.2. The power to display histories of the other five perfections

2.2.2.2.3.2.2.1.2.1.1. THE POWER TO DISPLAY HISTORIES OF GENEROSITY

2.2.2.2.3.2.2.1.2.1.2. THE POWER TO DISPLAY HISTORIES OF THE OTHER FIVE PERFECTIONS

2.2.2.2.3.2.2.1.2.2. THE POWER TO DEPICT CONDUCT IN A SINGLE PORE

2.2.2.2.3.2.2.1.2.2.1. Displaying their own conduct in a single pore

2.2.2.2.3.2.2.1.2.2.2. Displaying the conduct of all buddhas of the three times in a single pore

2.2.2.2.3.2.2.1.2.2.3. Displaying the conduct of other noble and ordinary beings in a single pore

2.2.2.2.3.2.2.1.2.2.1. DISPLAYING THEIR OWN CONDUCT IN A SINGLE PORE

2.2.2.2.3.2.2.1.2.2.2. DISPLAYING THE CONDUCT OF ALL BUDDHAS OF THE THREE TIMES IN A SINGLE PORE

2.2.2.2.3.2.2.1.2.2.3. DISPLAYING THE CONDUCT OF OTHER NOBLE AND ORDINARY BEINGS IN A SINGLE PORE

2.2.2.2.3.2.2.2. ABUNDANT MASTERY OF INTENTION

2.2.2.2.3.2.2.2.1. Mastery of intention concerning spatiality

2.2.2.2.3.2.2.2.2. Mastery of intention concerning time

2.2.2.2.3.2.2.2.1. MASTERY OF INTENTION CONCERNING SPATIALITY

2.2.2.2.3.2.2.2.2. MASTERY OF INTENTION CONCERNING TIME

2.2.2.2.3.2.2.3. ABUNDANT QUALITIES

2.2.2.2.3.2.2.3.1. The explanation of the ten powers, the foremost of the qualities

2.2.2.2.3.2.2.3.2. The buddhas’ qualities are limitless and cannot be fathomed by anyone other than buddhas

2.2.2.2.3.2.2.3.3. All qualities are included within the profound and the vast

2.2.2.2.3.2.2.3.1. THE EXPLANATION OF THE TEN POWERS (top chu/stobs bcu), THE FOREMOST OF THE QUALITIES

2.2.2.2.3.2.2.3.1.1. The teaching

2.2.2.2.3.2.2.3.1.2. The extensive explanation

2.2.2.2.3.2.2.3.1.1. THE TEACHING

2.2.2.2.3.2.2.3.1.2. THE EXTENSIVE EXPLANATION

2.2.2.2.3.2.2.3.1.2.1. The power of knowledge of bases and nonbases

2.2.2.2.3.2.2.3.1.2.2. The power of knowledge of actions and their ripening

2.2.2.2.3.2.2.3.1.2.3. The power of knowledge of various higher interests

2.2.2.2.3.2.2.3.1.2.4. The power of knowledge of various dhātus

2.2.2.2.3.2.2.3.1.2.5. The power of knowledge of supreme and nonsupreme faculties

2.2.2.2.3.2.2.3.1.2.6. The power of knowledge of all paths and their respective destinations

2.2.2.2.3.2.2.3.1.2.7. The power of knowledge of concentrations, liberations, samādhis, absorptions, and so on

2.2.2.2.3.2.2.3.1.2.8. The power of knowledge that recalls previous states

2.2.2.2.3.2.2.3.1.2.9. The power of knowledge of deaths and rebirths

2.2.2.2.3.2.2.3.1.2.10. The power of knowledge of the exhaustion of contaminates

2.2.2.2.3.2.2.3.1.2.1. THE POWER OF KNOWLEDGE OF BASES AND NON-BASES (ne dang ne ma yinpa kyenpe top/gnas dang gnas ma yin pa mkhyen pa’i stobs)

2.2.2.2.3.2.2.3.1.2.2. THE POWER OF KNOWLEDGE OF ACTIONS AND THEIR RIPENING

2.2.2.2.3.2.2.3.1.2.3. THE POWER OF KNOWLEDGE OF VARIOUS HIGHER INTERESTS

2.2.2.2.3.2.2.3.1.2.4. THE POWER OF KNOWLEDGE OF VARIOUS DHĀTUS

2.2.2.2.3.2.2.3.1.2.5. THE POWER OF KNOWLEDGE OF SUPREME AND NON-SUPREME FACULTIES

2.2.2.2.3.2.2.3.1.2.6. THE POWER OF KNOWLEDGE OF ALL PATHS AND THEIR RESPECTIVE DESTINATIONS

2.2.2.2.3.2.2.3.1.2.7. THE POWER OF KNOWLEDGE OF CONCENTRATIONS, LIBERATIONS, SAMĀDHIS, ABSORPTIONS, AND SO ON

2.2.2.2.3.2.2.3.1.2.8. THE POWER OF KNOWLEDGE THAT RECALLS PREVIOUS STATES

2.2.2.2.3.2.2.3.1.2.9. THE POWER OF KNOWLEDGE OF DEATHS AND REBIRTHS

2.2.2.2.3.2.2.3.1.2.10. THE POWER OF KNOWLEDGE OF THE EXHAUSTION OF CONTAMINATES

2.2.2.2.3.2.2.3.2. THE BUDDHAS’ QUALITIES ARE LIMITLESS AND CANNOT BE FATHOMED BY ANYONE OTHER THAN BUDDHAS

2.2.2.2.3.2.2.3.2.1. The buddhas’ qualities are not in the range of experience of other noble ones who are not buddhas

2.2.2.2.3.2.2.3.2.2. Though they are not in the range of experience of naive beings, they have been described slightly in reliance on the master Nāgārjuna

2.2.2.2.3.2.2.3.2.1. THE BUDDHAS’ QUALITIES ARE NOT IN THE RANGE OF EXPERIENCE OF OTHER NOBLE ONES WHO ARE NOT BUDDHAS

2.2.2.2.3.2.2.3.2.2. THOUGH THEY ARE NOT IN THE RANGE OF EXPERIENCE OF NAIVE BEINGS, THEY HAVE BEEN DESCRIBED SLIGHTLY IN RELIANCE ON THE MASTER NĀGĀRJUNA

2.2.2.2.3.2.2.3.3. ALL QUALITIES ARE INCLUDED WITHIN THE PROFOUND AND THE VAST

2.2.2.2.3.2.3. THE NIRMĀŅAKĀYA

2.2.2.2.4. THE TEACHING OF ONE ENLIGHTENMENT AS THREE IS A TEACHING THAT BEARS AN ULTERIOR INTENTION

2.2.2.2.4.1. That there is one vehicle is a definitive meaning teaching

2.2.2.2.4.2. That there are three vehicles is a provisional meaning teaching

2.2.2.2.4.1. THAT THERE IS ONE VEHICLE IS A DEFINITIVE MEANING TEACHING

2.2.2.2.4.2. THAT THERE ARE THREE VEHICLES IS A PROVISIONAL MEANING TEACHING

2.2.2.2.4.2.1. In the final analysis, the teaching of three vehicles bears an ulterior intention

2.2.2.2.4.2.2. A clarifying example

2.2.2.2.4.2.1. IN THE FINAL ANALYSIS, THE TEACHING OF THREE VEHICLES BEARS AN ULTERIOR INTENTION

2.2.2.2.4.2.2. A CLARIFYING EXAMPLE

2.2.2.2.5. THE TEACHING OF THE TIME OF ENLIGHTENMENT AND THE TIME OF REMAINING

2.2.2.2.5.1. The time of manifesting enlightenment

2.2.2.2.5.2. The time of remaining

2.2.2.2.5.1. THE TIME OF MANIFESTING ENLIGHTENMENT

2.2.2.2.5.2. THE TIME OF REMAINING

2.2.2.2.5.2.1. The buddhas remain for as long as saṃsāra lasts due to their supreme knowledge and compassion

2.2.2.2.5.2.2. They do not pass into nirvāṇa due to the abundant nature of their compassion

2.2.2.2.5.2.3. They do not pass into nirvāṇa because beings in all worlds are the objects of their compassion

2.2.2.2.5.2.1. THE BUDDHAS REMAIN FOR AS LONG AS SAṂSĀRA LASTS DUE TO THEIR SUPREME KNOWLEDGE AND COMPASSION

2.2.2.2.5.2.2. THEY DO NOT PASS INTO NIRVĀŅA DUE TO THE ABUNDANT NATURE OF THEIR COMPASSION

2.2.2.2.5.2.3. THEY DO NOT PASS INTO NIRVĀŅA BECAUSE BEINGS IN ALL WORLDS ARE THE OBJECTS OF THEIR COMPASSION

2.2.3. BRINGING THE COMPOSITION TO COMPLETION

2.2.3.1. This treatise, which features scriptural quotations, reasonings, and key instructions, is unique

2.2.3.2. It has been composed because it teaches the profound meaning abandoned by others

2.2.3.3. Dedicating the virtue of this composition to enlightenment, the perfect benefit of others

2.2.3.1. THIS TREATISE, WHICH FEATURES SCRIPTURAL QUOTATIONS, REASONINGS, AND KEY INSTRUCTIONS, IS UNIQUE

2.2.3.2. IT HAS BEEN COMPOSED BECAUSE IT TEACHES THE PROFOUND MEANING ABANDONED BY OTHERS

2.2.3.2.1. The actual teaching.

2.2.3.2.2. The reasons why the Middle Way has been abandoned by others and the counsel to have affection for the path of the Middle Way alone

2.2.3.2.1. THE ACTUAL TEACHING

2.2.3.2.2. THE REASONS WHY THE MIDDLE WAY HAS BEEN ABANDONED BY OTHERS AND THE COUNSEL TO HAVE AFFECTION FOR THE PATH OF THE MIDDLE WAY ALONE

2.2.3.3. DEDICATING THE VIRTUE OF THIS COMPOSITION TO ENLIGHTENMENT, THE PERFECT BENEFIT OF OTHERS

2.3. THE STATEMENT OF THE AUTHOR’S COLOPHON AND THE TRANSLATOR’S COLOPHON TO THE TREATISE