Madhyamakāvatāra
Supplement to the Middle Way
Commentary by the Venerable Geshe Doga
Translated by the Venerable Tenzin Dongak
Outline with links to transcripts, discussions and tests
Tara Institute
3 Mavis Avenue
East Brighton 3187
Madhyamakāvatāra
Supplement to the Middle Way
Commentary by the Venerable Geshe Doga
Translated by the Venerable Tenzin Dongak
Outline with links to transcripts, discussions and tests
Tara Institute
3 Mavis Avenue
East Brighton 3187
Madhyamakāvatāra
Supplement to the Middle Way
Commentary by the Venerable Geshe Doga
Homage
[Introductory sections]
Meaning of the Title {1.}
Translator's Prostration {2.}
Meaning of the Text {3.}
Homage-Method for Starting to Compose the Commentary {1.}
Praising Great Compassion Without Discerning Compassion Individually {1.1.}
Compassion as the Main Cause of a Bodhisattva {1.1.1.}
Showing the Three Main Causes of Bodhisattvas {1.1.1.}
Showing Great Compassion to also be the Root of the Other Two Causes of a Bodhisattva {1.1.2.}
2 April 2002 (d)
9 April 2002 (t)
Praising Compassion by Discerning Them Individually {1.2.}
Prostration to Compassion Focussing on Sentient Beings {1.2.1.}
Compassion Focussing on Dharmas and Non-Focus {1.2.2.}
14 May 2002 (d)
28 May 2002 (t)
The Actual Body of the Text {2.}
The Causal Grounds {2.1.}
The Way of Practising the Path on the Basis of One's Present Rebirth {2.1.1.}
The Way of Practising the Path as an Ordinary Bodhisattva {2.1.2.}
The Way of Practising the Path as an Arya Bodhisattva {2.1.3.}
The Presentation of the Ten Bodhisattva Grounds in General {2.1.3.1.}
Explaining the Ten Bodhisattva Grounds Individually {2.1.3.2.}
Explaining the First Five Grounds {2.1.3.2.1.}
Chapter 1: Extremely Joyful
Nature of the Ground {1.}
Showing Extensively the Qualities of the Ground {2.}
The Qualities Beautifying the Continuum of the Practitioner {2.1.}
Explaining Those Qualities Individually {2.1.1.}
The Quality of Having Attained a Meaningful Name {2.1.1.1.}
The Four Qualities of Being Born into the Lineage and so forth {2.1.1.2.}
The Three Qualities of Conquering Higher Grounds and so forth {2.1.1.3.}
Showing the Qualities in a Condensed Manner {2.1.2.}
The Qualities of Outshining the Continuum of Others {2.2.}
Outshining Hearers and Self-Liberators Through Lineage {2.2.1.}
Outshining Both Hearers and Self-Liberators on the Seventh Ground Through Awareness {2.2.2.}
2 July 2002 (d)
9 July 2002 (t)
The Way a Bodhisattva on the Seventh Ground Outshines the Hearers and Self-liberator Vehicles Through Awareness {2.2.2.}
Explaining the Meaning That Has Been Established Through the Previous Points {2.2.3.}
Showing that the Sutra of the Ten Bhumis Explains that Hearers and Self-liberators Realise Phenomena as Lacking Natural Existence {2.2.3.1.}
Clarification of the Thought of Chandrakirti {2.2.3.1.1.}
Showing this also to be according to the Bodhisattva Charyavatara {2.2.3.1.2.; p.}
Sources Proving That Hearers and Self- Liberators Need to Realise Emptiness in Order to Attain Liberation {2.2.3.2.}
Mahayana Sutras {2.2.3.2.1.}
Commentaries and Hinayana Sutras {2.2.3.2.2.}
Eliminating Doubt {2.2.3.3.}
Eliminating Doubts Outlined in Chandrakirti’s Self Commentary {2.2.3.3.1.}
Eliminating Doubts Not Mentioned in the {2.2.3.3.2.}
The Superiority of the Perfection {2.3.}
Explaining the Generosity of the First Ground {2.3.1.}
Explaining Generosity of a Lower Base {2.3.2.}
Attaining Samsaric Happiness Through Generosity {2.3.2.1.}
Attaining the Happiness of Nirvana Through Generosity {2.3.2.2.}
13 August 2002 (d)
20 August 2002 (t)
Showing the Uncommon Benefits of a Bodhisattva’s Generosity {2.3.3.}
Showing Generosity to be the Main Advice for Both Bases {2.3.3.1.}
Showing Which Joy Bodhisattvas Experience at the Time of Generosity {2.3.3.2.; p.}
Showing Whether or Not Bodhisattvas Experience Pain at the Time of Giving Away Their Body {2.3.3.3.}
The Divisions of the Perfection of Generosity {2.3.4.}
Qualities of the Ground: {3.}
Chapter 2: The second ground, Stainless
Showing Morality on This Ground to be Extremely Pure {1.}
Showing Morality on this Ground to be Perfect {1.1.}
Showing the Related Qualities to be Very Pure {1.2.}
Showing its morality to be superior to that on the first ground {1.3.}
Showing the Other Cause of Completely Pure Morality {1.4.}
Practising Morality {2.}
Enjoying the fruits of generosity and happy migrations depends upon morality {2.1.}
Enjoying the fruits of generosity continuously depends upon morality {2.2.}
Showing it to be extremely difficult to be liberated from the lower realms if separated from morality {2.3.}
The reason for teaching morality subsequently to generosity {2.4.}
Praising morality as the cause for both higher status and definite goodness {2.5.}
Metaphor for being unmixed with the opposite of morality {3.}
Divisions of morality {4.}
Concluding briefly by expressing the qualities of the ground {5.}
Chapter 3: The third ground, Luminous
Description of the ground - basis of the characteristics {1.}
Explaining the characteristics of the ground {2.}
Showing Patience to be Superior on this Ground {2.1.}
The Way of Relying on Other Types of Patience {2.2.}
Showing that it is Inappropriate to be Angry {2.2.1.}
Anger Is Inappropriate Because It Has No Purpose and Great Disadvantages {2.2.1.1.}
1 October 2002 (t)
To retaliate is contradictory to not desiring subsequent suffering {2.2.1.2.}
Anger is inappropriate because it destroys the virtue accumulated over long periods of time {2.2.1.3.}
Meaning of the text {2.2.1.3.1.}
Ancillary Meanings {2.2.1.3.2.}
Stopping Anger After Having Contemplated the Many Faults of Impatience {2.2.1.4.}
Contemplating the Many Benefits of Patience. {2.2.2.}
Outlining the Individual Benefits of Patience {2.2.2.1.}
Advice to Rely on Patience as a Short Summary {2.2.2.2.}
Divisions of the Perfection of Patience {2.3.}
Showing the Other Pure Qualities Arising on This Ground {2.4.}
Qualities of Realisation {2.4.1.}
Qualities of Abandonment {2.4.2.}
The Characteristics of the First Three Perfections {3.}
Summarising Briefly by Expressing the Qualities of the Ground {4.}
Chapter 4: The fourth ground, Radiant
Showing enthusiasm to be superior on this ground {1.}
Showing Enthusiasm to be Superior on this Ground {1.}
Description of the Ground {2.}
Showing the Attributes of Abandonment?? {3.}
Chapter 5: The fifth ground, Difficult to Train
Description of the Ground {1.}
Showing Mental Stabilisation as Superior and Having Expertise in Truth {2.}
Chapter 6: The sixth ground, The Manifest
5 November 2002 (d)
12 November 2002 (t)
Description of the Ground and Showing the Perfection of Wisdom to be Supreme {1.}
Praise of the Perfection of Wisdom {2.}
Explaining the Suchness of Dependent Arising {3.}
Pledging to Explain the Profound {3.1.}
Identifying the Vessel for the Profound {3.2.}
The Way the Ensuing Qualities Are Generated {3.3.}
Exhorting the Student Who Is a Vessel to Listen {3.1.}
Explaining the Suchness of Dependent Arising {3.}
The Way Suchness of Dependent Arising Is Explained {3.5.}
How the Ultimate Meaning Is Explained Through Scripture {3.5.1.}
Stating How Suchness Is Explained Through Scripture {3.5.1.1.}
Identifying What Is Discordant With Knowing Suchness {3.5.1.2.}
Identifying True Grasping According to the Svatantrika Madhyamika Tenet {3.5.1.2.1.}
Identifying True Existence and True Grasping [According to Svatantrikas] {3.5.1.2.1.1.}
Showing what is true and false according to worldly perception with the example of illusion [Svatantrika view]{3.5.1.2.1.2.}
Explaining True and False Existence with the Metaphor of Illusion and the Illusionist {3.5.1.2.1.1.2.}
Applying the Example to the Meaning {3.5.1.2.1.1.3.}
Object of Negation According to the Prasangika {3.5.1.2.2.}
The Presentation of Being Posited Through the Power of Conception {3.5.1.2.2.1.}
Showing how grasping at the reverse of merely labelled by conception is true grasping {3.5.1.2.2.2.}
1 April 2003 (d)
8 April 2003 (t)
The way emptiness is established by valid reasoning {3.5.2.}
Establishing the selflessness of phenomena through reason {3.5.2.1.}
Negating generation from the two extremes on the basis of both truths {3.5.2.1.1.}
Asserting the thesis of the lack of inherent generation {3.5.2.1.1.1.}
Establishing the thesis through reasoning {3.5.2.1.1.2.}
Refuting generation from self {3.5.2.1.1.2.1.}
Refutation with the reasoning from the Commentary {3.5.2.1.1.2.1.1.; p.}
Refuting the tenet holders asserting the realisation of suchness {3.5.2.1.1.2.1.1.1.}
Refuting generation from a cause that is of one nature (with the effect) {3.5.2.1.1.2.1.1.1.1.}
The consequential meaninglessness if generated from a cause that is of one nature with it {3.5.2.1.1.2.1.1.1.1.1.}
Being contrary to reason if so generated {3.5.2.1.1.2.1.1.1.1.2.}
Refuting Objections {3.5.2.1.1.2.1.1.1.1.3.}
Refuting cause and effect being of one nature {3.5.2.1.1.2.1.1.1.2.}
Refutation with the consequence that the shape etc. of seed and sprout would become one {3.5.2.1.1.2.1.1.1.2.1.}
Refuting the answer of the Samkhya to that consequence {{3.5.2.1.1.2.1.1.1.2.2.}
Refutation with the consequence of concomitant apprehension {3.5.2.1.1.2.1.1.1.2.3.}
Its non-existence also according to common convention {3.5.2.1.1.2.1.1.2.}
Summary of the refutation {3.3.2.1.1.2.1.1.3.}
Refutation through the reasoning of Root Wisdom {3.5.2.1.1.2.1.2.}
Refutation of [generation of] self from other {3.5.2.1.1.2.2.}
Stating the previous position {3.5.2.1.1.2.2.1.}
Refuting the position of generation from other {3.5.1.1.1.2.2.2.}
Refuting generation from other in general{3.5.1.1.1.2.2.2.1.}
The actual refutation of generation from other {3.5.1.1.1.2.2.2.1.1.}
The general refutation {3.5.1.1.1.2.2.1.1.1.}
Refutation by impossible consequence {3.5.1.1.2.2.1.1.1.1.}
Rejecting objections to that {3.5.1.1.2.2.1.1.1.2.1.}
Rejecting the refutation (this heading is a bit out) {3.5.1.1.2.2.1.1.1.2.2.}
Particular refutation {3.5.1.1.2.2.1.1.2.}
Refuting generation from other in relation to consecutive cause and effect {3.5.1.1.2.2.1.1.2.1.}
The actual refutation {3.5.1.1.2.2.1.1.2.1.1.}
13 May 2003 (d)
20 May 2003 (t)
Rejecting the objection (to the refutation) {3.5.1.1.1.2.2.1.1.2.1.2.}
Refuting generation of other in relation to simultaneous cause and effect {3.5.1.1.1.2.2.1.1.2.2.}
Refutation through analysing the four possibilities of the result {3.5.1.1.1.2.2.1.1.3.}
Rejecting objections based on worldly perception against the refutation {3.5.1.1.1.2.2.1.2.}
Rejecting objections based on worldly acceptance of generation from other {3.5.1.1.1.2.2.1.2.1.}
Worldly objection [by the Realists]{3.5.1.1.1.2.2.1.2.1.1.}
Answer [response of the Prasangikas]{3.5.1.1.1.2.2.1.2.1.2.}
General presentation of the two truths {3.5.1.1.1.2.2.1.2.1.2.1.}
The two-fold division of truth {3.5.1.1.1.2.2.1.2.1.2.1.1.}
Division of conventional truth based on worldly perception {3.5.1.1.1.2.2.1.2.1.2.1.2.}
Showing the mistaken determined object to be non-existent even conventionally {3.5.1.1.1.2.2.1.2.1.2.1.3.}
24 June 2003 (d)
1 July 2003 (t)
Relating it to the present context {3.5.1.1.1.2.2.1.2.1.2.2.}
Explaining the individual nature of the two truths {3.5.1.1.1.2.2.1.2.1.2.3.}
Conventional truth {3.5.1.1.1.2.2.1.2.1.2.3.1.}
Ultimate truth {3.5.1.1.1.2.2.1.2.1.2.3.2.}
Refuting worldly objections {3.5.1.1.1.2.2.1.2.1.2.4.}
Showing the worldly contradiction {3.5.1.1.1.2.2.1.2.1.2.5.}
Rejecting objection through nominal non-existence of generation from other {3.5.1.1.1.2.2.1.2.2.}
The qualities of the refutation {3.5.1.1.1.2.2.1.31.}
Showing inherent generation to be completely non-existent {3.5.1.1.1.2.2.1.4.}
Refuting those asserting inherent existence {3.5.1.1.1.2.2.1.4.1.}
The consequence that an arya’s equipoise would negate existence {3.5.1.1.1.2.2.1.4.1.1.}
The consequence that nominal truth would bear examination {3.5.1.1.1.2.2.1.4.1.2.}
5 August 2003 (d)
12 August 2003 (t)
The consequence that an arya’s equipoise would negate existence {3.5.1.1.1.2.2.1.4.1.1.}
The consequence that nominal truth would bear examination {3.5.1.1.1.2.2.1.4.1.2.}
The consequence that ultimate generation wouldn’t be negated {3.5.1.1.1.2.2.1.4.1.3.}
Refuting objections to the above refutation {3.5.1.1.1.2.2.1.4.2.}
Showing the qualities of refuting generation from other with the two truths {3.5.1.1.1.2.2.1.5.}
The quality of easily refuting nihilistic and eternalistic views {3.5.1.1.1.2.2.1.5.1.}
The quality of affirming the cause-effect relationship {3.5.1.1.1.2.2.1.5.2.}
No need to accept a universal mind-basis if one doesn’t assert inherent existence {3.5.1.1.1.2.2.1.5.2.1.}
Metaphor for how an effect arises from disintegrated karma {3.5.1.1.1.2.2.1.5.2.2.}
Refuting objections {3.5.1.1.1.2.2.1.5.2.3.}
Refuting that the generation of fruitional effects would become endless {3.5.1.1.1.2.2.1.5.2.3.1.}
Refuting that it would be contradictory to scriptures teaching the existence of the universal mind basis {3.5.1.1.1.2.2.1.5.2.3.2.}
Actual - giving the actual words that refute the objections that would be contradictory to the scriptures1 {3.5.1.1.1.2.2.1.5.2.3.2.1.}
Example for why it was explained like that {3.5.1.1.1.2.2.1.5.2.3.2.2.}
Refuting the Mind Only School in particular {3.5.1.1.1.2.2.2.}
Refuting that consciousness lacking external existence exists inherently {3.5.1.1.1.2.2.2.1.}
Stating the position {3.5.1.1.1.2.2.2.1.1.}
Refuting it {3.5.1.1.1.2.2.2.1.2.}
Elaborate refutation {3.5.1.1.1.2.2.2.1.2.1.}
Refuting the examples {3.5.1.1.1.2.2.2.1.2.1.1.}
Refuting the example of a dream {3.5.1.1.1.2.2.2.1.2.1.1.1.}
That the dream example doesn’t establish consciousness to be inherently existent {3.5.1.1.1.2.2.2.1.2.1.1.1.1.}
The dream example also doesn't establish the lack of external existence while awake {3.5.1.1.1.2.2.2.1.2.1.1.1.2.}
The dream example shows all phenomena to exist falsely {3.5.1.1.1.2.2.2.1.2.1.1.1.3.}
Refuting the example of seeing falling hairs {3.5.1.1.1.2.2.2.1.2.1.1.2.}
Refuting the meaning (that consciousness lacking an external object is being generated from karmic potential) {3.5.1.1.1.2.2.2.1.2.1.2.2.}
Refuting the generation and non-generation of sense consciousness to which an outer object appears from the ripening and non-ripening of karmic potential {3.5.1.1.1.2.2.2.1.2.1.2.1.}
Presentation of the view {3.5.1.1.1.2.2.2.1.2.1.2.1.1.}
Its refutation {3.5.1.1.1.2.2.2.1.2.1.2.1.2.}
Short {3.5.1.1.1.2.2.2.1.2.1.2.1.2.1.}
Extensive refutation {3.5.1.1.1.2.2.2.1.2.1.2.1.2.2.}
Refuting potential to exist inherently in the present {3.5.1.1.1.2.2.2.1.2.1.2.1.2.2.1.}
Refuting potential to exist inherently in the future {3.5.1.1.1.2.2.2.1.2.1.2.1.2.2.2.}
28 October 2003 (d)
4 November 2003 (t)
Refuting potential to exist inherently in the past {{3.5.1.1.1.2.2.2.1.2.1.2.1.2.2.3.}
Refuting again the existence of consciousness without outer object {3.5.1.1.1.2.2.2.1.2.1.2.2.}
Presentation of the view {3.5.1.1.1.2.2.2.1.2.1.2.2.1.}
Its refutation {3.5.1.1.1.2.2.2.1.2.1.2.2.2.}
Showing that the refutation of the Mind Only tenet isn’t contradictory to the scriptures {3.5.1.1.1.2.2.2.1.2.1.2.3.}
Showing that the refutation doesn’t negate meditation on impurity {3.5.1.1.1.2.2.2.1.2.1.3.}
Summary {3.5.1.1.1.2.2.2.1.2.2.}
Refuting proof that other-powered phenomena exist inherently {3.5.1.1.1.2.2.2.2.}
Refuting self-knowers, the proof for other-powered phenomena {3.5.1.1.1.2.2.2.2.1.}
Refuting the answer to that {3.5.1.1.1.2.2.2.2.1.2.}
Actual {3.5.1.1.1.2.2.2.2.1.2.1.}
How memory is generated even without self-knower {3.5.1.1.1.2.2.2.2.1.2.2.}
Refuting the Mind Only School in particular (cont.) {3.5.1.1.1.2.2.2.}
Refuting proof that other-powered phenomena exist inherently (cont.) {3.5.1.1.1.2.2.2.2.}
Refuting self-knowers, the proof for other-powered phenomena (cont.) {3.5.1.1.1.2.2.2.2.1.}
Refuting the answer to that {3.5.1.1.1.2.2.2.2.1.2.}
How memory is generated even without a self-knower {3.5.1.1.1.2.2.2.2.1.2.2.}
Refuting self-knowers with other reasoning {3.5.1.1.1.2.2.2.2.1.3.}
Inherently existing other-powered phenomena are like the foal of a mule {3.5.1.1.1.2.2.2.2.1.4.}
Showing that the Mind Only system doesn’t remain within the two truths {3.5.1.1.1.2.2.2.2.2.}
It is appropriate to follow Nagarjuna showing through logic {3.5.1.1.1.2.2.2.2.3.}
Showing that refuting other-powered phenomena and worldly convention isn’t the same {3.5.1.1.1.2.2.2.2.4.}
9 March 2004 (d)
16 March 2004 (t)
Establishing that the word ‘only’ doesn’t negate external objects with a quote from the Sutra of the Tenth Bhumi {3.5.1.1.1.2.2.2.3.1.1.}
Establishing that very meaning with other sutras {3.5.1.1.1.2.2.2.3.1.2.}
The word ‘only’ shows the mind to be crucial {3.5.1.1.1.2.2.2.3.1.3.}
Synchronicity of object and mind in existence and non-existence {3.5.1.1.1.2.2.2.3.2.}
The intent regarding Mind Only in the Journey to Lanka Sutra {3.5.1.1.1.2.2.2.3.3.}
Showing the teaching on mere mind without external object to be interpretive {3.5.1.1.1.2.2.2.3.3.1.}
Showing it to be interpretive through quotation {3.5.1.1.1.2.2.2.3.3.1.1.}
Actual {3.5.1.1.1.2.2.2.3.3.1.1.1.}
Showing other similar sutras also to be interpretive {3.5.1.1.1.2.2.2.3.3.1.1.2.}
Showing it to be interpretive through logic {3.5.1.1.1.2.2.2.3.3.1.2.}
Showing It To Be Interpretive Through Logic {3.5.1.1.1.2.2.2.3.3.1.2.}
Revealing the method for realising the definitive and interpretive meaning of the sutras {3.5.1.1.1.2.2.2.3.3.2.}
Refuting generation from both {3.5.1.1.1.2.3.}
Refuting generation from neither {3.5.1.1.1.2.3.}
The meaning established through the refutation {3.5.1.1.1.3.}
Eliminating objections to this refutation {3.5.1.1.2.}
Actual {3.5.1.1.2.1.}
Summary {3.5.1.1.2.2.}
Way of eliminating extreme view through dependent generation {3.5.1.1.3.}
Identifying the fruit of becoming empowered in reasoning {3.5.1.1.4.}
27 April 2004 (d)
4 May 2004 (t)
Establishing the selflessness of person through logic {3.5.1.2.}
Showing that those wishing for liberation initially need to refute the self as being inherently established {3.5.1.2.1.}
The way of refuting that 'I' and 'mine' are inherently established {3.5.1.2.2.}
Refuting that the self is inherently established {3.5.1.2.2.1.}
Refuting a self that is of different nature from the aggregates, as mentally fabricated by non- Buddhist schools {3.5.1.2.2.1.1.}
Expressing the position of the opponents {3.5.1.2.2.1.1.1.}
Expressing the Samkhya position {3.5.1.2.2.1.1.1.1.}
Expressing the Vaisheshika position {3.5.1.2.2.1.1.1.2.}
The refutation {3.5.1.2.2.1.1.2.}
Refuting the notion of some Buddhists that the aggregates are the self. {3.5.1.2.2.1.2.}
Showing proofs harming the assertion that the aggregates are the self {3.5.1.2.2.1.2.1.}
Actual {3.5.1.2.2.1.2.1.1.}
Stating the assertion {3.5.1.2.2.1.2.1.1.1.}
The refutation of those assertions {3.5.1.2.2.1.2.1.1.2.}
Refuting attempts at damage control by the Realists {3.5.1.2.2.1.2.1.2.}
Offering proof showing that the assertion is invalid {3.5.1.2.2.1.2.2.}
Showing other proof contradicting those asserting the aggregates to be the self {3.5.1.2.2.1.2.3.}
8 June 2004 (d)
15 June 2004 (t)
Explaining the intent behind teaching that the aggregates are the self {3.5.1.2.2.1.2.4.; }
Explaining the meaning of teaching that all self-views are only views of the aggregates {3.5.1.2.2.1.2.4.1.; }
Showing the scriptural reference to be the refuting kind {3.5.1.2.2.1.2.4.1.1.; }
Even though the scripture is classified as affirming it doesn’t show the aggregates to be the self {3.5.1.2.2.1.2.4.1.2.; }
Refuting attempts at damage control by the Sammitiya Vaibhashika {3.5.1.2.2.1.2.4.1.3.; }
Explaining the mere collection of the aggregates not to be the self {3.5.1.2.2.1.2.4.2.; }
The shape of the collection of aggregates isn’t the self {3.5.1.2.2.1.2.4.3.; }
Showing other reasons contradicting the assertion that the mere collection of the aggregates is the self {3.5.1.2.2.1.2.4.4.; }
The Buddha taught that the self is labelled in dependence on the six spheres etc. {3.5.1.2.2.1.2.4.5.; }
Showing the other systems to be unrelated {3.5.1.2.2.1.2.5.; }
Refuting the remaining three, basis and dependent and so forth {3.5.1.2.2.1.3.; }
Refuting the case of basis and dependent {3.5.1.2.2.1.3.1.; }
Summing up the meaning of the refutation {3.5.1.2.2.1.3.2.; }
Refuting a person that is a substantial existent and that can’t be described as being that itself or other {3.5.1.2.2.1.4.; }
Stating the assertion {3.5.1.2.2.1.4.1.; }
Stating the assertion {3.5.1.2.2.1.4.1.; }
Refuting the assertion {3.5.1.2.2.1.4.2.; }
Presentation of how the self is merely labelled in dependence upon the aggregates, together with an example {3.5.1.2.2.1.5.; }
Showing the self to be similar to the chariot in being labelled dependently while being free from the seven extremes {3.5.1.2.2.1.5.1.; }
20 July 2004 (d)
27 July 2004 (t)
Showing the self to be similar to the chariot in being labelled dependently, while being free from the seven extremes (cont.) {3.5.1.2.2.1.5.}
An extensive explanation of the two remaining cases not explained before. {3.5.1.2.2.1.5.2.}
Actual refutation {3.5.1.2.2.1.5.2.1.}
Refuting the assertion that the collection is the chariot {3.5.1.2.2.1.5.2.1.1.}
Refuting the assertion that the shape is the chariot {3.5.1.2.2.1.5.2.1.2.}
Transferring this logic to other objects {3.5.1.2.2.1.5.2.2.}
Refuting objections to this explanation {3.5.1.2.2.1.5.3.}
Showing also that other nominal meanings of the label are established {3.5.1.2.2.1.5.3.}
The self being posited in such a way has the quality of easily abandoning extreme ideas {3.5.1.2.2.1.6.}
Actual {3.5.1.2.2.1.6.1.}
Refuting objections {3.5.1.2.2.1.6.2.}
Linking the labels and meaning of chariot and self {3.5.1.2.2.1.6.3.}
Showing other qualities of accepting a self that is imputed dependently {3.5.1.2.2.1.6.4.}
Identifying the self that is the basis of bondage and liberation {3.5.1.2.2.1.6.5.}
Refuting that ‘mine’ is inherently established {3.5.1.2.2.2.}
31 August 2004 (d)
7 September 2004 (t)
The way of refuting inherent existence of both self and ‘mine’ {3.5.1.2.3.}
Relating it to phenomena such as vases, cloth etc. {3.5.1.2.3.1.}
Relating it to cause and effect {3.5.1.2.3.2.}
The objection {3.5.1.2.3.3.}
Refuting objections to that {3.5.1.2.3.3.1.}
The answer {3.5.1.2.3.3.2.}
How one’s own refutation and affirmation is valid {3.5.1.2.3.3.2.1.}
The way of refuting the other’s position {3.5.1.2.3.3.2.1.1.}
The way of establishing one’s own position {3.5.1.2.3.3.2.1.2.}
The reason why the other’s consequence isn’t the same {3.5.1.2.3.3.2.2.}
The lack of inherent existence can be established while its opposite can’t be established {3.5.1.2.3.3.2.3.}
The way of coming to understand the rest of refutations not mentioned here {3.5.1.2.3.3.2.4.}
Explaining the divisions of emptiness {6.3.5.2.}
Explaining the divisions of emptiness in brief {6.3.5.2.1.}
Explaining the meaning of the individual divisions {6.3.5.2.2.}
The sixteen emptinesses {6.3.5.2.2.1.}
Inner emptiness {6.3.5.2.2.1.1.}
Outer emptiness {6.3.5.2.2.1.2.}
Outer inner emptiness {6.3.5.2.2.1.3.}
Emptiness of emptiness {6.3.5.2.2.1.4.}
Great emptiness {6.3.5.2.2.1.5.}
Ultimate emptiness {6.3.5.2.2.1.6.}
Compounded emptiness {6.3.5.2.2.1.7.}
Non-compounded emptiness {6.3.5.2.2.1.8.}
Emptiness having transcended extremes {6.3.5.2.2.1.9.}
Emptiness without beginning or end {6.3.5.2.2.1.10.}
Emptiness of that not to give up {6.3.5.2.2.1.11.}
Emptiness of nature {6.3.5.2.2.1.12.}
Emptiness of all dharmas {6.3.5.2.2.1.13.}
The emptiness of one’s definition {6.3.5.2.2.1.14.}
Condensed explanation {6.3.5.2.2.1.14.1.}
Extensive explanation {6.3.5.2.2.1.14.2.}
The definitions relating to the basis {6.3.5.2.2.1.14.2.1.}
The definitions relating to the path {6.3.5.2.2.1.14.2.2.}
12 October 2004 (d)
19 October 2004 (t)
The definitions relating to the result {6.3.5.2.2.1.14.2.3.}
Summary {6.3.5.2.2.1.14.3.}
The emptiness of the unobservable {6.3.5.2.2.1.15.}
The emptiness of the quintessential nature of non-functionalities {6.3.5.2.2.1.16.}
The four emptinesses {6.3.5.2.2.2.}
Concluding by expressing the qualities of the ground {6.4.}
Chapter 7: The seventh ground, Gone Afar
Chapter 8: The eighth ground, Immovable
Prayers are superior on this ground and the way of awaking them from cessation {8.1}
Showing that they have exhausted all afflictions {8.2.}
Showing that they have attained ten powers {8.3.}
Chapter 9: The ninth ground, ‘excellent wisdom’
Chapter 10: The tenth ground, Cloud of Dharma
Chapter 11: The individual qualities of the ten grounds
The qualities of the first ground {3.2.1.2.1.1.}
The qualities of the second to the seventh ground {3.2.1.2.1.2.}
The qualities of the three pure grounds {3.2.1.2.1.3.}
Resultant ground {3.2.2.}
Mode of becoming enlightened {3.2.2.1.}
Actual {3.2.2.1.1.}
Refuting objections {3.2.2.1.2.}
The objections {3.2.2.1.2.1.}
The answer {3.2.2.1.2.2.}
Refuting the objection that it is impossible to realise suchness {3.2.2.1.2.2.1.}
Refuting the objection that it is impossible to be an exalted knower {3.2.2.1.2.2.2.}
Presentation of the bodies and qualities {3.2.2.2.}
Presentation of the bodies {3.2.2.2.1.}
The truth body ( dharmakaya1) {3.2.2.2.1.1.}
The enjoyment body (sambogakaya2) {3.2.2.2.1.2.}
The body concordant with the cause (emanation body) {3.2.2.2.1.3.}
How the body and one of its pores shows all of one’s activities {3.2.2.2.1.3.1.}
How the body and one of its pores shows all the activities of others {3.2.2.2.1.3.2.}
Showing the perfect power of enlightened thought {3.2.2.2.1.3.3.}
Presentation of the qualities of the powers {3.2.2.2.2.}
Showing the ten powers in brief {3.2.2.2.2.1.}
Showing the ten powers extensively {3.2.2.2.2.2.}
The power of knowing locations and non- locations {3.2.2.2.2.2.1.}
The power of knowing the fruition of karma {3.2.2.2.2.2.2.}
The power of knowing the variety of wishes {3.2.2.2.2.2.3.}
The power of knowing the variety of spheres {3.2.2.2.2.2.4.}
The power of knowing superior and inferior faculties {3.2.2.2.2.2.5.}
The power of knowing all journeys {3.2.2.2.2.2.6.}
The power of knowing the utterly afflicted and the entirely purified {3.2.2.2.2.2.7.}
The power of knowing previous places {3.2.2.2.2.2.8.}
The power of knowing death, transference and birth of sentient beings {3.2.2.2.2.2.9.}
The power of knowing the exhaustion of contaminants {3.2.2.2.2.2.10.}
Why it is impossible to express all the qualities {3.2.2.2.2.3.}
Explaining the benefits of knowing the two qualities {3.2.2.2.2.4.}
The emanation body {3.2.2.3.}
Establishing it into one path {3.2.2.4.}
From the point of view of the times of becoming enlightened and remaining {3.2.2.5.}
From the point of view of the time of becoming enlightened {3.2.2.5.1.}
From the point of view of the time of remaining {3.2.2.5.2.}
The way of composing the commentary {3.3.}
Dedicating the merits of composing the treatise {3.4.}
Colophon {4.}
Composer’s colophon {4.1.}