By Joe Wilson
This rationalization of Chadrakirti's presentation of the seven fold reasoning relies at the clarification present in the transparent "Exposition of the presentation Tenets, a gorgeous decoration for the Meru of the subduer's instructing" composed by way of Jangkya.
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Extra resources for Chandrakirti's Sevenfold Reasoning: Meditation on the Selflessness of Persons
The Precious Garland and the Song of the Four Mindfulnesses. Translated by Jeffrey Hopkins with Lati Rimpoche and Anne Klein. New York: Harper and Row, 1975. Nga-wang'ben-den [Ngag dbang dpal ldan], Annotations for the "Great Exposition of Tenets", Freeing the knots of the Difficult Points, a Precious Jewel of Clear Thought. Grub mtha chat mo'i mchan 'grcl dkif gnad mdud grol bio gsal gees nor, Varanasi: Pleasure of El egant Sayings Press, 1964. Smith, E. Gene, Tibetan Catalog. University of Washington: 1969.
73. 580. 44 Chandrakirli's Sevenfold Reasoning 74. Fundamental Text Called "Wisdom", XVTII:2ab; Sanskrit p. 147. 15. 75. 15-16. 76. illumination, Dharamsala ed v p. 221. 10-12. 11-14. Glossary E nglish Sanskrit T ibetan action accumulation of wisdom affliction aggregates altruistic mind of enlightenment karma jfianasambhara klesha skandha las yeshes kyi tshogs nyon mongs phim gpo bodhichitta byang chub kyi sems snangyul kun btags mam pa gdags gzhi gdagsgzhi stong gzhi snying rje 'du byed 'dzin pa bdag tu 'dzin pa thal ba kun rdzob tu yod pa 'khor ba appearing object artificial aspect basis of designation basis of imputation base which is empty compassion compositional factors conception conception of a self consequence conventional existence cyclic existence direct perception discrimination emptiness dependent arising existence as a self-sufficient or substantial entity false view of a transitory collection parikalpita akara karuna samskara graha/grahana atmagraha prasariga samvrtisat samsara pratyakshapramana samjria shunyata pratityasamutpada m ngon sum gyi tshad ma 'du shes stong pa nyid rten cing 'brel bar byungba rang rkya thub pa'i rdzas su yod pa satkayadrshti 'jig tshogs la lta ba ENGU9H Sanskrit Tibetan feelings foundation of the negation Great Vehicle ground Hearer Highest Yoga vedana tshor ba image imaginary inference inherent existence innate mere-I mine natural existence nominal existence non-dual understanding non-existent imaginary object object of negation object to be negated object of observation objective existence obstructions of the afflictions obstructions to liberation obstructions to omniscience perfection person bkag gzhi theg pa chen po sa nyan thos m al 'byor bla na med pa arthasámanya donspyi parikalpita kunbtags anumána rjes dpag svabhávasiddhi rang bzhin gyis grub pa sahaja lhan skyes nga tsam átmiya nga yi ba/bdag gi ba svalakshanarang gi mtshan siddhi nyid kyis grub pa vyavahárasat tha snyad du yod pa gnyis med kyi bio mtshan nyid yongs su ched p a7i kun btags vishaya álambana yul dmigs yul dgagbya dgag bya alambana dmigs yul yul stengnasgrub pa Maháyána bhümi shravafca anuttarayoga kleshavarana kleshávarana nyon sgrib nyon sgrib jñeyávarana páratnitá pudgala shes sgrib pha rol tu phyin pa gang zag Notes 47 pervasion phenomenon phenomenon imputed Precepts of Cause and Effect referent object self self-suf firient or substantial existence Sevenfold Reasoning Solitaiy Realizer stage of completion TVuth Body valid cognition Vehicle of the Perfections Vehicle of die Secret Mantra wisdom vyapti dharma vastu bháva prajftapta dharma khyab pa chos dngos p o / gzhi dngos po btags chos rgyu 'b ra s m an ngag bdurv zhen yul bdag atman rang rkya thub pa'i rdzas su yod pa mam bdun gyi rigs pa pratyekabuddha rang rgyal sampannakrama rdzögs rim chos sku dharmakáya pramána tshad ma párami tayána phar phyin theg pa guhya mantrayana prajňá gsang sngags kyi theg pa shes rab Bibliography Chandrakîrti, Clear Words, Commentary on (Nâgârjuna's) "Treatise on the Middle Way" (Prasannapada Sanskrit).
Here the yogi has only to think that shape is merely physical, whereas the aggregates are both mental and physical. If the self really were just die shape of the aggregates, then it would not be possible to know anything, and so on. Further, if the person were both the shape of his body and his consciousness, there would be two persons. , which refute the inherent exist ence of phenomena other than persons, are different. The most obvious example of this is in the case of the ninth essential where the reasoning given, that the bases of imputation include both mind and body, applies only to sentient beings; the bases of imputation of a chariot do not include any non-physical phenomena.