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of patterns of dharmas included under the skandhas. Causal and compositional dependence presupposes the
existence of these imputed entities. In that sense a'jig rten includes all statements about entities in the world,
persons and otherwise that the world's opinion would say are true. To make sense of this in English it helps to
remember that while a'jig rten is usually translated "the world" that meaning comes from the literal sense "that
which is a support of = is characterized by destruction." The point is also being made that entities described in
worldly truth = entities dependent on the skandhas = destructible entities.
121. There are two occurrences of zhes. The first indicates that Chandrakirti is referring to a similar quote from
Nagarjuna. The second, zhes sogs, refers to what Chandrakirti has said as a whole, and notes that many others have
also sais this. KPSR.
122. bden gnyis dgnos pa'i gnas tshul. The meaning would be pretty much the same if dgnos pa'i were omitted. The
primarily intended meaning is not "the two truths as the nature of things in general." rdzi zab read rdze zab. KPSR.
He considered rendering it, "the nature of these things the two truths." Then he decided "the actual nature of the
two truths" was better.
123. mtha' dpyad na, literally search out the edge, analyze the details. system: rnam bzhag.
124. nges tshig refers to the meaning of the individual words of a term, in terms of semantics, etymology and the
like. This sort of analysis is very common in Tibetan texts. Thus, for kun rdzob, relative truth, one would discuss
what kun means and what rdzob means. In sanskrit it would involve breaking a word into components, eg. sam-
v.riti.
125. mtshan nyid is more general meaning of a term. It can mean essential characteristic, defining characteristic,
or definition. Students in monastic colleges learn many formulae defining Dharma terms. Both these formulae
and the characteristics they describe are mtshan nyid.
126. blo dang dbang pos bsam pa'i yul. At first KPSR interpreted this as mind = sems or shes pa, dualistic
consciousness and the objects of the five senses. Then he seemed to think the meaning might be clearer if the
phrase were broken down as blo yis bsam pa'i yul dang dbang pos bsam pa'i yul. Objects contemplated by mind and
objects contemplated by the five senses. The meaning is ultimately the same, but the second makes it clearer that
mind insofar as it is beyond dualistic objects is not included. Relative objects are things we perceive "like
Buddhas, dogs, and raccoons."
127. nges tshig.
128. Svaalak.shana, rang mtshan. Individual characteristics are not deceptive on their own everyday practical level.
We are not cheated in our ordinary expectations from knowing that fire is hot and so forth. We would be cheated
on that level if we believed fire was cold. This is true even though on another level "Fire is hot" and "fire is cold"
are on the same footing in being unable to bear analysis for being statements of absolute truth.
129. The names and systems of the two truths were formulated by the madhyamaka and higher schools to bring
clearer understanding to the notions of worldly beings. They also made further divisions of true and false within
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the relative, making appropriate divisions within symbolic knowledge for that purpose or side of things. KPSR.
130. gshal bya, Literally measure. KPSR. One investigates things, trying to encompass them from every angle,
until finally one sees them as they are.
131
. .
132. If you want to know more about one you should also study the other. The lions look in opposite directions
with their necks joined. That is a symbol of strength that will not fall into the two extremes. KPSR
133. byed las
134. .
135. khyab chung. If we think interdependence, tendrel, is concerned only with everyday matter of causal
succession, such as the arising from each other of seed, stem, flower, and fruit, our understanding is very small and
partial. Everything in the universe is within tendrel, and everything constantly depends on everything else. All the
atoms in the whole of space are connected and so forth. This connection is not only within a single moment in
time, but extends throughout the three times. That is to say, it transcends everyday notions of space and time.
136. This is a famous sanskrit grammar. It is in the Tengyur. It contains all the Sanskrit-Tibetan rules of
translation that were made at the time of Trisong Detsen's son Mutig Tsenpo. He invited many great masters like
Vairochana, Kawa Peltseg and so forth. For example that is why bhagavat is always translated bcom ldan 'das and so
forth. sgra is sound, or word, and sbyor is how to apply them. sgra sometimes refers to sanskrit. For instance sgra
mkhas doesn't mean someone who knows about sound, but an expert on Sanskrit.
137. 'du 'phrod 'du is joined or gathered together, and 'phrod mingled, or harmonious meeting. Things meet and
cooperate. The universe is a coop, as it were, a condominium. Also there is a sense of things working as they are
supposed to: Weapons cut, medicines cure, and whatever. This is a mtshan nyid of tendrel, its definition, what is it
really. Mtshan nyid means definition, but also characteristic or principle. For example, like people are essentially
characterized by being able to think.
138. What arises interdependently does not arise without cause. Non-cause, rgyu min, means a completely
external cause, unrelated to the nature of what arises. An eternal creator would be such a cause, whose nature is
totally unrelated to that of the temporary things that arise. For example, as barley does not come from rice. Some
systems say time brings about everything. It makes us sleep, wake, get old, die etc.
139. nyer len: for example eating food is not like this. The creation of an embryo from the father and mother is.
The things in this list are so connected. For example sdug bsngal nyer len phung po eg the skandhas are closely
connected to suffering.
140. go 'byed,
141. Often name and form is explained as the five skandhas. In that case feeling, perception, formations, and
consciousness are the skandhas of name.
142. rig pa.
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143. len pa.
144. smra ngags 'den read smre ngags 'don. KPSR.
145. Literally ignorance etc.
146. dmigs pa'i yul. This is pretty much equivalent to objects of knowledge here. KPSR.
147. Emotional patterns, including ignorance, focus our attention or knowledge. Then the sense consciousnesses [ Pobierz całość w formacie PDF ]