#dharmin

kun rdzob chos can - superficial, conditioned phenomenon, the relative dharmin [IW]

kun rdzob chos can - the relative dharmin [superficial, conditioned phenomenon] [IW]

khyad par gyi skal can chos can - the dharmin having special good fortune [IW]

khyad par can rab tu grags pa ma yin pa - distinction not known [= {chos can ma grub pa} dharmin not existent/ established; among tshad ma'i rig pa'i bsgrub bya ltar snang, grangs can pas sangs rgyas pa la bdag ni sems pa can yin no, if that exemplifies the sgrub par cha, bsgrub bya'i chos can "bdag" de since that is not proclaimed by buddhists "khyad par can rab tu grags pa ma yin pa}'i fault ocurrs = bsgrub bya ltar snang] [IW]

khyab byed dang 'gal ba'i rgyu dmigs pa'i thal 'gyur - consequence of observation of a cause that contradicts the pervader [among lhan cig mi gnas 'gal gyi 'gal ba'i khyab bya dmigs pa'i thal 'gyur gsum, 'gal ba'i rgyu presented as reason [rtags su bkod pa'i] thal 'gyur gang zhig bzlog na if the conseqeunce is refuted 'bras bu dang 'gal ba'i khyab bya dmigs pa'i rang rgyud 'phen pa ste, eg, the dharmin a sandalwood fire tshad ma'i stobs kyis nges pa'i shar gzhi, tshan me tshad ma'i stobs kyis nges pa ma yin par thal, because it has the dngos rgyu of beinf cold to the touch, by that cosequence, de chos can, without the dngos rgyu of being cold to the touch, tshan me tshad ma'i stobs kyis nges pa'i phyir, so refuting gzhan rigs 'phen pa'i thal gyur] [IW]

dgag rtags phyin ci log pa - among gtan tshigs ltar snang 'gal ba'i gtan tshigs gnyis, the refuting reason and dharma to be refuted rgyab 'gal du gyur pa, eg, the dharmin me stobs chen pos khyab pa'i gzhi, has grang reg rgyun chags, because it is a thing me stobs chen pos khyab pa, so put forth wrong reasons [IW]

'gal ba'i khyab bya dmigs pa'i thal 'gyur - the consequence of a contradictory pervaded object [one of the four rang rigs entailed consequences. Having put forward as reason a contradictory pervaded refuted by pramana relying on a contradiction of mutual exclusion phan tsun spangs 'gal la brten pa'i tsad ma'i gnod 'gal can gyi 'gal ba'i khyab bya rtags su bkod nas, the consequence which is entailed if reversed, thal ba 'phangs pa gang zhig bzlog na, intrinsically entails the consequence of a contradictory pervasion 'gal khyab dmigs pa'i rang rgyud 'phen pa ste. for example, the dharmin a vase, entails: destruction is uncertain, because its own destruction depends on other causes of that will later arise intrinsically from its cause rang rgyu las phyi 'byung ba'i 'jig rgyu gzhan la ltos pa, by that consequence, that dharmin's own destruction does not depend on other later arising causes of destruction intrinsically arising from its cause. Since destruction [IW]

'gal ba'i gtan tshigs bzhi - the four contradictory reasons [divided in terms of expression brjod 'dod there are four kinds, directly expressed contradiction 'gal ba dngos su brjod pa, for example, the dharmin impermanent sound, has the dharma permanent, because it is produced. contradiction expressed by the power/nature 'gal ba shugs kyis brjod pa, for example the dharmin space has the dharma being a producer, because it is empty of a power to perform a function/produce an object don byed nus pa. contradiction expressed by differences with the dharma chos kyi khyad par gyi sgo nas 'gal ba brjod pa, for example, the dharmin the eye and so forth, has the dharma gzhan don byed de, because of being composite 'dus bsags. contradiction expressed by differences with the dharmins chos can gyi khyad par gyi sgo nas 'gal ba brjod pa, for example, the gzhan gyi don byed pa'i dharmin the eye and so forth, has the dharma existence, because of being composite.]. is this gzhan don as ! in syllogism for others or benefit for others? [IW]

'gal 'bras dmigs pa'i rtags - the reasons of a contradictory fruition. [one of the possibly apparent contradictory observed signs snang rung 'gal zla dmigs pa'i rtags [a fruition contradictory with the dharma to be established having been presented as its sign, that to be refuted is refuted ar established as certainly nonexistent. For example, by smoke strongly rising basis of khyab par non pa dharmin, does not exist as grang reg rgyun chags, since by smoke strongly arising it is a khyab par non pa'i thing, like that sgrub byed of the fruition fire having presented smoke as the sign, the dgag chos rang rgyu being established as contradictory with fire's grang reg contradicting or certainly not existing.] [IW]

'gal zla dmigs pa'i rtags - perception of inconsistent situation as reason/sign [chn.] among possibly apparent unobserved situations used as reasons [snang rung ma dmigs pa'i rtags] the subject of debate rtsod gzhi'i steng du? having the power to establish the dharma to be refuted as certainly non-existing is given as a reason dgag bya'i chos med nges su sgrub nus pa'i sgrub pa rtags su sbyor ba ste, eg. "The dharmin fire by great force me stobs chen pos is a basis of arising of khyab par non pa, the grang [ba'i] reg [bya] is without continuous existence rgyun chags su gnas pa med de, because fire is a thing by great force a basis of arising of khyab par non pa the establishing reason la dgag sgra in a way without any joining/connection refutes what is to be refuted [IW]

'gog pa'i rgyan nyer gsum - the 23 ornaments of cessation [among the ornaments of cessation, as for the count of 23, 1 'byung ba 'gog pa, ?? two mngon gyur..., manifestation three 'byung 'gyur..., ?? four chos..., dharmas five chos can..., dharmin six rgyu..., ??? 7 'bras bu..., fruition 8 rjes gnang gis..., bestow/empowerment 9 shis brjod kyis..., expressions of auspiciousness 10 rtsub mos..., harshness 11 grogs kyis..., companions 12 'bad pas..., effort 13 gzhan dbang gis..., paratantra 14 thabs kyi..., upaya 15 khro bas..., anger/wrath 16 mya ngan gyis..., suffering 17 'gyod pas..., regret/repentance 18 the tshom gyis..., doubt 19 sbyar bas..., 20 [IW]

rgyu khyad par sgrub kyi 'bras rtags - rkyen gzhan la ltos pa'i rtags kyis rang rgyu khyad par ba gzhan yod par sgrub pa ste, dper na, the dharmin sense perception, dbang yid las gzhan pa'i rang rgyu yod de, rang gi dmigs rkyen med na mi skye ba'i phyir, zhes pa lta bu dbang shes skye ba la dbang yid de ma thag rkyen yod dgos par ma zad, phyi rol gyi yul med na mi skye bas rgyu khyad par ba'am bye brag pa dmigs rkyen yod par sgrub byed kyi 'bras rtags yin no***'bras bu'i rtags lnga'i nang gses [IW]

rgyu dngos sgrub kyi 'bras rtags - effect sign proving a preceding cause [one of the 'bras bu'i rtags lnga, the fruition itself having been presented as sign/ reason, it is being accounted its own cause, EG, the dharmin what sometimes has smoke, has fire, because it has smoke. du ba'i rgyu me dngos su sgrub pa'i 'bras rtags kyi sbyor ba'o] [IW]

bsgub bya'i chos can - subject of the thesis to be established [= dharmin, chos can] [IW]

bsgrub bya - 1) the goal to be accomplished [work]; 2) the object of practice [diety etc]; 3) the thesis to be proven [logic] [depending on a reason the thesis comprised of dharma and dharmin [predicate and subject] to be proven, eg "sound is impermanent.} syn: chos dang chos can gyi tsogs don dang de sgrub kyi phyogs, de sgrub kyi dam bca' [object to be proven, probandum, that which is to be proven, assertion, claim, promise.] [IW]

bsgrub bya ltar snang - though by rtags sbyor it is maintained that the thesis is established dharma and dharmin {chos dang chos can} do not accord or because they are ruled out by perceptual pramana etc., the thesis cannot be established] [IW]

bsgrub bya dang gtan tshigs dper brjod - giving an example of probandum and reason [the dharmin sound is impermanent, [bsgrub bya, that to be proved] because it is produced, [gtan tsigs reason] eg like a vase, [mthun dper brjod pa, example] [IW]

bsgrub bya yang dag tshul gsum tsang ba'i rtags kyis bsgrub nus pa'i chos dang chos can gyi tshogs don - a thesis combining dharma and dharmin in which the three modes are complete and which can b established [IW]

bsgrub bya'i chos can ma grub pa - thesis's dharmin does not exist [eg "the dharmin the horns of a rabbit are impermanent."] [IW]

bsgrub gzhi - 1) object of practice; 2) goal to be accomplished; 4) subject of a thesis to be proved [= dharmin, eg sound in sound is impermanent [IW]

nges pas ltos pa 'gog pa'i rtags - reason refuting by certain depdendence [phan tsun spangs 'gal gyi nang gses, having presented a true reason, dgag chos ltos pa dang bcas pa yin pa is refuted, eg, the dharmin a vase, is not dependent on other destructible objects, because it will certainly be destroyed [IW]

dngos 'bras ma dmigs pa'i rtags - among snang rung gi 'brel zla ma dmigs pa'i rtags, de byung gi 'brel ba la brten nas sgrub byed dngos 'bras med pa'i rtags kyis, gzhi der dngos rgyu yod pa bkag pa, eg, the dharmin smoke du bas dben pa'i rtsig skor na, du ba'i dngos rgyu med de, dngos 'bras du ba med pa'i phyir [IW]

gcig du bral gyi gtan tshigs - the reason that negates one or many self-entities of individuals [among the {gtan tsigs chen po lnga}, examination of theessence of dharmas, free from 1 and many teaching the gate of liberation of emptiness, as all dhamas like a sprout/ pen have a non- truly existent dharmin, w/o truly existent 1 or many, that is a khyab byed ma dmigs pa'i reason] [IW]

chos can - 1) the basis of both dharma and reason in syllogism [eg., in establishing by reason of being produced that sound is impermanent, sound is the dharmin &, having both the reason "being produced" and the dharma impermanent la rtags byas pa dang chos mi rtag pa gnyis dang ldan pa lta bu'o]; 2) having the tradition; 3) all things, dharmin, object, conditioned thing, possessing attributes/ the character of, of such and such nature, religious, pious, nature-possessor, [logical] subject, that which has (certain) qualities or attributes, apparitional reality, the phenomenal quality of all things [in ati, Longchenpa, treasury of the supreme vehicle, p 8; 2) ] [IW]

chos can - 1) dharmin *; 2) having the tradition; 3) religious, pious; 4) object, conditioned thing, nature- possessor, [logical] subject, that which has (certain qualities/ attributes/ character/ nature, apparitional reality, [the phenomenal quality of] all things [IW]

chos can - 1) dharmin [the basis of both dharma and reason in syllogism] [R]; 2) having the tradition; 3) religious, pious; 4) object, conditioned thing, nature-possessor, [logical] subject, that which has (certain) qualities/ attributes/ character/ nature, apparitional reality, [the phenomenal quality of] all things [R] [IW]

chos can - 1) dharmin, object, a conditioned thing, 'possessing at- tributes', nature-possessor, possessing the character of. 2) apparitional reality. phenomenal quality of all things. 3) its nature is to, of a such and such nature, 4) Usually {chos ldan} religious, pious, 5) subject, that which has [certain] qualities or attributes, subject [in logic context]; subject/ phenomenon in question (debate); phenomenal entity, phenomena [RY]

chos can gyi ngo bo ma grub pa - the nature of the dharmin not being established [IW]

chos can gyi ngo bo ma grub pa - the nature of the dharmin not being established [because of impossibility, eg, the dharmin don dam pa'i sgra, is permanent, because it is not produced, where the bsgrub gzhi shes bya is la mi srid pa ste gzhi ma grub pa'o,... non-establishment of the essence of the dharmin, among the {don la ma grub pa'i rtags 6] [IW]

chos can gyi phyogs gcig rtags la ma grub pa - non- establishment of the reason which is co-extensive w the dharmin [among the {don la ma grub pa'i rtags drug}, the dharmin gyi phyogs gcig rtags la is impossible and so not established, eg the dharmin sound is impermanent, because it is arisen from effort, effort; of arisen sound phyogs gcig chu sgra la is not established] [IW]

chos can gyi phyogs gcig rtags la ma grub pa - non- establishment of the reason which is co-extensive w the dharmin [IW]

chos can 'gog pa - hinder/ be incompatible w the dharmin [among {'gog pa'i rgyan}, dgag bya dngos po gang yang rung ba'i khyad gzhi chos can de, 'gog byed khyad chos kyi rnam pa zur tsam zhig las gzhan ma mthong ba'i tshul brjod pa'i sgo nas 'gog pa'i rgyan zhighnder/ be incompatible w the dharmin] [IW]

chos can 'gog pa - hinder/ be incompatible w the dharmin [IW]

chos can ji snyed pa - extent of the dharmin, as many dharmins as there are [IW]

chos can brjod pa'i sgra - the word expressing the dharmin [expressing word gang zhig speaker and listener 'dod pas dmigs pa'i don de nyid khyad gzhir ston pa'i sgra, eg, sound is a thing, showing sound dngos po'i khyad gzhir &, shes bya &, mi impermanence etc. khyad par gzhan not abandoning] [IW]

chos can brjod pa'i sgra - the word expressing the dharmin [IW]

chos can mthun snang - commonly appearing dharmin [IW]

chos can du ma brtsegs pa'i thal 'gyur - consequence combining many bases of dispute/ dharmins, under 1 reason [IW]

chos can du ma brtsegs pa'i thal 'gyur - consequence combining many bases of dispute/ dharmins, under 1 reason [eg, the dharmin omniscience, the dharmin sound, the dharmin 'dus byas the conditioned, are things, because they perform a function/ have causal power] [IW]

chos can nus med - powerless dharmin [IW]

chos can 'ba' zhig ma - [mere] subject/ dharmin [IW]

chos can ma grub pa - non-establishment of the dharmin [IW]

chos can rang bzhin du gnas pa'i rigs - * the enlightened family in which apparitional reality naturally abides, the naturally existing gotra (family of the dharmin, the gotra of the dharmin existing as the nature, the dharmin the naturally existing gotra [IW]

chos can rang bzhin du gnas pa'i rigs - [rupakaya, the body of form =) the enlightened family in which apparitional reality naturally abides, the naturally existing gotra (family) of the dharmin, the gotra of the dharmin existing as the nature.z (rupakaya, the body of form =] the enlightened family in which apparitional reality naturally abides, the naturally existing gotra (family) of the dharmin, the gotra of the dharmin existing as the nature, the dharmin the naturally existing gotra [IW]

chos can la the tshom za nas ma grub pa - non- establishment of the dharmin due to its being doubtful [IW]

chos can la the tshom za nas ma grub pa - non- establishment of the dharmin due to its being doubtful [one of the {blo ngor ma grub pa'i rtags gsum}, the dharmin by condition of uncertainty whether it exists or not is not established, eg, sha za bskal don du song ba'i ngor, the dharmin this sha za bum pa in front of us is impermanent, because it is produced] [IW]

chos mthun pa'i dpe ltar snang - mere appearance of an example w according dharmas the proving reason rtags and the thesis bsgrub bya dharmin do not have an according example [IW]

chos dang chos can gtan la dbab pa - resolve dharma and dharmin [IW]

'chi ba mi rtag pa - death and impermanence [with few conditions of life and many of death, the time place and conditions of death may be uncertain, but the dharmin si sure to be quickly destroyed] [IW]

'chi bar sems pa'i chos can - the dharmin the mind of death [among the six kinds of arhats [R] [IW]

'chi bar sems pa'i chos can - the dharmin the mind of death [among the six kinds of arhats] one who has dull faculties and OK if intoxicated by desirable qualities or not ego if not killed dharmas of seeing from existing as bliss completely corrupted/annihilated nyams par 'gyur ba having the fortune, if killed not having that fortune,...the dharmin the mind of death.] [IW]

'jig cing 'gyes pa'i chos can - the dharmin destructible and separable [IW]

'jig pa'i chos can - the dharmin perishable [IW]

gtan yongs su mya ngan las mi 'da' ba'i chos can - the dharmin never passing beyond suffering [IW]

rtags kyi ngo bo ma grub pa - non-establishment because the essence of the sign is impossible [EG, the dharmin this person, has ego, because of having the qualities of ego, sgrub byed rang nyid is not a possible knowable and gzhi ma grub pa'o] [IW]

rtags kyi phyogs gcig chos can la ma grub pa - rtags kyi phyogs gcig chos can la not established because of impossibility, EG, the dharmin sense perception of two moons, is perception, because it is free from confusion and non-conceptual [definition of perception] sense perception of two moons is non-conceptual but not unconfused, don la ma grub pa'i rtags drug gi nang gses [IW]

rtags khyab gnyis ka khas blangs kyis grub pa - both reason and pervasion established by assertion [from the viewpoint of someone asserting that sound is grasped by the eye consciousness and anythboing so grasped is permanent [sgra mig shes kyi gzung bya dang mig shes kyi gzung bya la rtag pas khyab], the dharmin sound is permanent because it is grasped by the eye consciousness] [IW]

rtags khyab gnyis ka ma grub pa - neither reason or pervasion established [conclusion bkod tshod kyi sgo nas neither reason nor thesis is established [rtags gsal] are established, EG, a buddhist saying: the dharmin sound, is not gzhal bya, because it is permanent, that conclusion] [IW]

rtags khyab gnyis ka tshad mas grub pa - neither reason or pervasion established [EG the dharmin sound is impermanent because it is produced, de yang if first sound is asserted to be permanent khyab rtags is established by pramana and dam bca' la khas blangs kyi bsal ba 'bab pa'i thal 'gyur yang dag &, if sound is not asserted to be permanent the khyab rtags is established by pramana and dam bca' la bsal ba med pas rgol ba de la is a thal 'gyur ltar snang] [IW]

rtags chos - in syllogism the reason and dharma to be proved [gtan tshigs rig pa'i sbyor ba'i rtags dang bsgrub bya'i chos EG, the dharmin sound is impermanent because it is produced, in that syllogism, because it is produced is the reason and impermanence the dharma to be estabnlished] [IW]

rtags chos gcig pa - non-establishment because reason and dharma are not different [rtags chos tha dad med nas ma grub pa ste, EG the dharmin sound is impermanent because it is impermanent; ldog pa gcig pas ma grub pa gsum gyi gras] [IW]

rtags spungs kyi thal 'gyur - many reasons piled together &, dharmin &, gsal ba re re las med pa, EG, the dharmin omniscience, entails as consequence gzhal bya yin pa, because it is realizable by reasoning, existent, and gzhi grub pa. [IW]

rtags ma grub pa - establishing reason not established [by assertion or pramana, eg, the dharmin sound, is permanent, because it is not mnyan bya [hearable]. since the reason is not established it is called thal lan rtags ma grub, thal 'gyur ltar snang bzhi'i nang gses] [IW]

rtags tshad mas grub cing khyab pa khas blangs kyis grub pa - reason established by pramana and the pervasion by assertion [from the viewpoint of someone asserting if it is produced it is impermanent, the dharmin sound is impermanent, because it is produced] [IW]

rtags zur - having many reason presenting fragments [cha shas sam zur], in presenting a syllogism, EG, the dharmin a vase, is a particular thing, a vase is a thing, a vase dngos po and bdag gcig tu 'brel, since it is conceived as a common basis of not being a vase and not being established as being a thing it has rtags zur gsum] [IW]

rtags yang dag tshul gsum tshang ba ste - true reason in which the three modes are complete [phyogs chos existent/ established [grub] and having a certain relationship ['brel ba nges pa], EG, from the reason "it is produced' proving sound to be impermanent, eternal and produced the rtsod gzhi is established as excluded by the dharmin chos can gyi steng du grub pa &, what is produced is impermanent the existence of the mthun phyogs &, what is impermanent is unproduced, absence of the mi mthun phyogs rjes su 'gro ldog gi 'brel ba nges pa'o] [IW]

rtags la the tshom za nas ma grub pa - non- establishment because of doubt about the reason [blo ngor ma grub pa'i rtags gsum gyi ya gyal, rtags de yod med ma nges pa'i rkyen gyis ma grub pa ste, EG, not being sure if there is smoke or mist say: the dharmin having white vapor- like stuff, has fire, because it has smoke] [IW]

ltos pas nges pa 'gog pa'i rtags - [phan tshun spangs 'gal gyi rtags sbyor gyi nang gses], having presented a dependent rtags, dgag chos nges pa 'gog pa'am ma nges pa sgrub pa ste, eg, the dharmin sngon por 'gyur rung gi white garment, rang grub tsam nyid nas tshon can du ma nges te, because tshon can du 'gyur ba tshon sogs la necessarily depends [IW]

stong gzhi chos can - the dharmin the basis of emptiness [IW]

tha snyad sgrub kyi rtags - sign/reason proving the expression [tha snyad 'ba' zhig establishing true reason sgrub kyi rtags yang dag: rtags chos la mtshan mtshon gyi 'brel ba establishing reason [grub pa'i gtan tshigs], EG, the dharmin sound, is impermanent, because it is momentary, establishment be presenting defining characteristics as a reason [IW]

thal 'gyur - 1) Prasangika [madhyamaka school founded by chandrakirti/ {zla ba grags pa}. [prasang] logical consequence, contradictory]; 2) consequence [in Prasan.gika dialectic] the reductio ad absurdum of Madhyamaka, pointing out an] undesired consequence, a proposition in which the three modes are complete, refuting the phyogs snga or, snga rgol phyi rgol gnyis la mthun snang grub nges kyi tshul gsum 'god pa'i ngag EG, against someone maintaining sound is produced but permanent: the dharmin sound, is unproduced, because it is permanent OR, the dharmin sound is impermanent, because it is produced, [Gd][phyogs snga sun 'byin par mi 'dod pa'i thal ba 'phen pa'am, rgol phyi rgol gnyis la mthun snang grub nges kyi tshul gsum 'god pa'i ngag dper na, sgra rtag par 'dod pa'i gang zag gi ngor, sgra chos can, ma byas par thal, rtag pa'i phyir, zhes pa lta bu sun 'byin pa dang, yang na, sgra chos can, mi rtag pa yin par thal, byas pa'i phyir, zhes pa lta bu tshul gsum tsang ba'i! ngag go. Prasan.gika dialectic. the reductio ad absurdum of Madhyamaka. Book 1, pp. 000-000. [Gd-mk]. Prasangika, founded by chandrakirti/ {zla ba grags pa}. [prasang] logical consequence, contradictory [IW]

thal ngag - proposition asserting an undesired consequence [from presenting a reason which [1's opponent] desires to assert, stating a proposition deducing un undesired consequence, EG, for an opponent maintaining sound is permanent yet produced, the dharmin sound is unproduced, because it is permanent] [IW]

thal ba 'phen pa - fling/ point out a[n undesired] consequence] [to refute a pha rol po's wrong conception and erroneous assertions, by rtags khyab tshad or assertion having presented a proof, establish an undesired consequence EG, for refuting a phyi rol pa maintaining sound is permanent, saying: the dharmin sound is unproduced, becuase it is permanent. Presenting a reason which the other wants to maintain and deducing an consequence from it that the other does not want to maintain] [IW]

mthun phyogs la gtan med mi mthun phyogs la khyab byed du 'jug pa - the similar class never existing and the dissimilar class always du 'jug pa [from the phyogs chos gtan tshigs dgu, 1 of the 'gal rtags gnyis, for rtags de gsal ba de the mthun phyogs does not exist and the mi mthun phyogs exists universally: EG the dharmin sound is permanent because it is produced, like space and a vase, byas pa de sgra rtag par sgrub pa'i the mthun phyogs rtag pa never exists &, the mi mthun phyogs mi rtag pa la always] [IW]

mthun mi mthun phyogs gnyis ka la gtan med du 'jug pa - from the phyogs chos gtan tshigs dgu, an thun mong min pa'i ma nges pa'i rtags: mthun phyogs and mi mthun phyogs of the reason and thesis are both non-existent, EG the dharmin sound is permanent, because it is hearable [mnyan bya], like a vase and space, "mnyan bya" de sgra rtag par sgrub pa'i mthun phyogs never exists in space &, and likewise the mi mthun phyogs a vase la'ang gtan nas med pa'o [IW]

mthun mi mthun phyogs gnyis kar khyab byed du 'jug pa - from the phyogs chos gtan tshigs dgu las, 1 of the dngos kyi ma nges pa'i rtags bzhi: rtags de gsal ba de'i mthun phyogs dang mi mthun phyogs gnyis ka la khyab par yod pa: EG, the dharmin sound is permanent because it is evaluable? weighable? measureable? [gzhal bya] like space and a vase, "gzhal bya" de gsal ba de'i mthun phyogs = rtag pa &, mi mthun phyogs = mi rtag pa. whether it is permanent or impermanent in either case the pervasion holds, and it is gzhal bya [IW]

mthun mi mthun phyogs gnyis kar rnam pa gnyis gnyis su 'jug pa - from the phyogs chos gtan tshigs dgu 1 of the dngos kyi ma nges pa'i rtags bzhi: rtags de gsal ba de'i mthun phyogs la khyab ma khyab gnyis ka &, mi mthun phyogs la'ang khyab ma khyab gnyis ka, EG, the dharmin perceptual knowledge of two moons, is perception, because it is perceptual knowledge, dbang shes de phyogs gnyis la rnam pa gnyis gnyis su 'jug pa ste, mthun phyogs = mngon sum la dbang shes yin min gnyis yod cing, mi mthun = mngon sum min pa la'ang dbang shes yin min gnyis yod pa'o, OR from the viewpoint of maintaining that the four elements are eternal atoms and touchable [that is their gzhi mthun], sound is impermanent because it is not touchable, like space and atoms [IW]

dam bca' - promise vow, logical thesis [eg the dharmin sound is impermanent], oath, pledge, thesis, true cessations, disputation, assertion, claim [IW]

de bzhin nyid gsum - the three kinds of suchness [mngon pa kun btus tradition suchness, dharmata though it is w/o distinctions, the dharmin rten tha dad pa'i sgo nas div into 3, the suchness of virtuous, non-virtuous, and neutral dharmas [IW]

de bzhin nyid gsum - the three kinds of suchness [mngon pa kun btus tradition suchness, dharmata though it is w/o distinctions, the dharmin rten tha dad pa'i sgo nas div into 3, the suchness of virtuous, non-virtuous, and neutral dharmas ; nam mkha' 'gog pa gnyis, in terms of different supports] [IW]

de'i dus yongs su mya ngon las mi 'da' ba'i chos can - the dharmin "at that time not having attained complete nirvana" [IW]

don sgrub kyi rtags - proposition establishing true reason [rtags chos la mtshan mtshon gyi 'brel ba ma grub pa'i reason, eg, the dharmin sound is impermanent, because it is produced, sign proving the meaning] [IW]

don la ma grub pa - the essence of the reason or dharmin rtags or chos can &, their relationship etc. is impossible or not established [among the ma grub pa'i gtan tsigs gsum] [IW]

don la ma grub pa - not accomplish the goal, the proposition/ sense is not established [the essence of the reason or dharmin rtags or chos can &, their relationship etc. is impossible or not established [R] [IW]

'dod lan - 1) reciprocate passion; 2) return what was maintained, [eg if they say : The dharmin sound, entails impermanence, because it is produced, by returning that maintained consequence: "Sound was maintained to be impermanent," asserting that,... reciprocate passion [IW]

'dod lan thebs pa - return what was maintained [among the four merely apparent consequences thal 'gyur ltar snang bzhi'i nang gses [flinging an undesired consequence gang zhig rtags khyab grub cing 'dod par khas blangs par bsal ba mi 'bab pa, eg, the dharmin sound, imprmancence thal, because it is a thing, saying something right like that is wrong, thal lan la 'dod ces lan thebs pa'o] reciprocate passion [IW]

rdo rje gzegs ma'i gtan tshigs - Vajra particle/slivers reasoning [among the gtan tshigs chen po lnga, rgyu la dpyod pa dngos smra'i log rtog gi brag ri 'jig pa rdo rje gzegs ma lta bu rnam par thar ba'i sgo mtshan ma med pa ston pa'i gtan tshigs te, myu gu lta bu'i dngos po rnams chos can, bden par skye ba med de, bdag dang gzhan dang gnyis ka dang gnyis min te rgyu med las mi skye ba'i phyir, zhes pa mi snang ba'i 'brel zla rgyu ma dmigs pa'i rtags so,..analysis of cause like vajra slivers that work their way into and destory the mountain of wrong views of non-empty true existence reason showing the gate of liberation of marklessness the dharmin things like a sprout have no true arising, because they do not arise from themselves, something other than themselves, both or neither [ie without cause], a reason of non obervation of a non- apparent related object, the cause, among the gtan tshigs chen po lnga [IW]

gnas pa las mi bskyod pa'i chos can - the dharmin not moving from its place [among the dgra bcom pa drug, gang dull powers, by desirable qualities intoxicated or not kyang rung mthong ba'i chos la bde bar gnas pa las completely transgression fortune having ma yin la having the lot of training the faculties yin yang ma yin pa'o] [IW]

phyi rgol la ltos te ma grub pa - rgol ba la ltos te ma grub pa'i rtags gsum gyi ya gyal zhig ste, EG, snga rgol gcer bu pas phyi rgol sangs rgyas pa la, the dharmin a tree, possesses a mind, shun pa bshus na it dies, then sangs rgyas pas shun pa bshus pas a tree is called drying up not dying [IW]

blo ngor ma grub pa - not established from the perspective of mind [one of the three reasons for non-establishment, because of doubt about the dharmin, the reason, or the relationship between them what is to be established cannot be or is not established] [IW]

blo ngor ma grub pa'i rtags gsum - the three non-establishing reasons from the perspective of mind; 1) the dharmin from doubt not being established, chos can la the tshom za nas ma grub pa dang 2) the sign/ reason ..., 3) the relationship of subject and reason...] [IW]

'bras bu 'gal ba'i gtan tshigs - reason contradicting the fruition [one of the three contradictory reasons, the sign and probandum have a merely apparent reason, because the alleged cause and effect are contradictory eg the dharmin "sound of a conch" is permanent, because it arises by effort.] [IW]

'bras bu 'gal dmigs kyi rtags - sign of a contradictory fruition, sign that the fruition is a contradictory object. [one of the signs which is a self-contradictory apparent object, after the sign of the fruition has been presented a causal power contradictory with it hinders its unobstructedness. For example the dharmin smoke by strongly rising is a basis of suppressed everywhere, grang 'bras spu long byed kyi grang rgyu'i nus pa thogs med med de, since it is a thing with smoke strongly rising which is a basis of being suppressed everywhere. Having presented fire as the sign of the fruition, the power of causing cold, contradictory with that hinders its unobstructed arising] [IW]

'bras bu dang 'gal ba'i khyab bya dmigs pa - an object to be pervaded contradicting the fruition [one of the four contradictory objects to be pervaded, a refutable object of pervasion having been presented as the sign, the fruition to be refuted is hindered: for example the dharmin a sandalwood fire khyab par non pa'i gzhir, is without the fruition of cold of making hairs stand on end, because a sandalwood fire is a khyab par non pa'i thing, like that establishing that sandalwood fire is without a fruition of cold.] [IW]

'bras bu dang 'gal ba'i 'bras bu dmigs pa - fruition object/concept that is contradictory with the fruition. [one of the four contradictory fruition objects R] having set forth a refutable fruition as sign, the fruition to be refuted is blocked, for example the dharmin strongly rising smoke is therefore a basis of universally suppressed, is without the fruition of cold making hairs stand on end, since it is a thing which is strongly rising smoke therefore a basis of universally suppressed, establishing that a fruition of fire by a fruition of cold does not exist] [IW]

'bras bu dang 'gal ba'i rang bzhin dmigs pa - object with a nature contradictory to the fruition [one of the four objects of contradictory nature, a refutable nature having been presented as the reason, the fruition to be refuted is hindered. For example,, the dharmin ' base of by fire khyab par non pa'i arising,' is without the fruition of cold, making hairs stand on end, because it is a by fire khyab par non pa'i thing, like that establishing that the nature of fire is without a fruition of cold.] [IW]

'bras bu dmigs pa'i thal 'gyur - consequence of the fruition object [one of the; 14) consequences entailed by the reasoning of the other, [R] if a consequence of a fruition presented as a reason is refuted/reversed, one's own thesis entails the consequence that the cause is uninstantiated. for example, the dharma fireless ocean of time, entails that fire exists, since it has smoke, through the consequence, 'since that ocean is without fire, that dharmin is also without smoke' that refutation is entailed by the other's reasoning itself]. [IW]

'bras bu'i rtags - sign of fruition. [one of the true signs, three ways of establishing existence tshang ba ste, for example the dharmin 'something having smoke,' has fire, because it has smoke, like that, from its relationship to the sign of fruition, inferring the fruition] [IW]

'brel zla ma dmigs pa'i rtags - reason of non-perception of a related fact, sign which is an non-observation of a related object [a kind of possibly apparent but unperceived true reason, above the basis of dispute, for dharmas to be refuted, the non- affirming negation that certainly establishes that they do not exist is joined to the sign. eg, "On the dharmin a treeless rock fortress, there are no shapa trees, since it is treeless."] [IW]

mi gyo ba'i chos can - having the quality/dharmin of motionlessness [dgra bcom pa drug gi ya gyal zhig ste, dbang po rno bas rkyen ngan ji ltar phrad kyang rtogs pa las nyams mi srid pa'i gang zag [IW]

mi mthun phyogs la gtan med mthun phyogs la khyab byed du 'jug pa - null dissimilar/ class and universal similar class [phyogs chos dgu'i gtan tshigs las rtags yang dag gnyis kyi ya gyal, rtags de gsal ba de'i mthun phyogs la khyab cing mi mthun la med pa, eg, the dharmin sound is impermanent, because it is produced, for example like a vase and spce, mthun phyogs "mi rtag pa" is universal and mi mthun phyogs "rtag pa" is non-existent [IW]

mi mthun phyogs la gtan med mthun phyogs la rnam gnyis su 'jug pa - null dissimilar/ class and 2-fold similar class [phyogs chos gtan tshigs dgu las rtags yang dag gnyis kyi ya gyal, rtags de gsal ba de'i mi mthun phyogs la med cing mthun phyogs la yin min gnyis kyi cha yod pa, eg, the dharmin dung sgra the sound of a trumpet? is impermanent, because it arises frm effort, for example like a vase and lightning, "rtsol byung" de mi mthun phyogs "rtag pa" is null, within the mthun phyogs "mi rtag pa" there are both rtsol byung yin/ min [IW]

mi g.yo ba'i chos can - having the quality/ dharmin of motionlessness [IW]

rtsod gzhi - 1) cause of dispute; 2) matter/ basis/ subject of debate [Rtags gsal 'god skabs kyi dharma to be established bsgrub pa'i gzhi chos can nam subject of debate for both debaters, EG, the dharmin sound, [= rjes su dpag par bya ba'i gzhi, dpag gzhi, bsgrub gzhi, shes 'dod chos can phyogs chos kyi phyogs TSE] [IW]

gzhan rigs 'phen pa'i thal 'gyur - consequences that impell the minds/reasoning of others [sgrub byed 'phen pa'i thal 'gyur gang zhig bzlog pa rang dang rigs tha dad pa gzhan 'phen pa. eg, the dharmin sometimes having smoke, entails no smoke, since it is without fire, zhes by consequence of absent cause rgyu ma dmigs pa'i thal 'gyur gyis, a dharmin has fire, because it has smoke, zhes invoking the reason of fruition.] [IW]

gzhi chos gcig pa - 1 of the ldog pa gcig pas ma grub pa gsum, nonestablishment because subject and dharma are indentical; eg, the dharmin sound, is sound, because it is produced] [IW]

gzhi rtags kyi 'brel ba ma grub pa - among the don la ma grub pa'i rtags drug, not established since connection between ground and reason is impossible eg, the dharmin sound is impermanent, because by the eye gzung bya sgrub byed and bsgrub gzhi have no connection so rtags ma grub pa [IW]

gzhi rtags kyi 'brel ba la the tshom za nas ma grub pa - [one of the blo ngor ma grub pa'i rtags gsum, uncertainty whether between dharmin and reason there is a iniseparally pervasive connection eg from the viewpoint of its being uncertain whether a peacock's sound from ri sul gsum po was heard, in the middle of ri sul gsum dharmin, there is a peacock, since the sound of a peacock was heard [IW]

gzhi rtags gcig pa - identical ground and reason [one of the ldog pa gcig pas ma grub pa gsums, kinds of non-establishment, eg, the dharmin sound, is impermanent, because it is sound] [IW]

rang bzhin 'gal ba'i gtan tshigs - reason contradicting the nature [to be proved] [essence of reason and thesis [rtags dang bsgrub bya] erroneously contradictory and hence reason is a merely- apparent reason gtan tsigs ltar snang: EG, the dharmin sound is permanent [bsgrub bya], because it is produced [rtags] [one of the 'gal ba'i gtan tshigs gsum [IW]

rang bzhin dang 'gal ba'i khyab bya dmigs pa - concept of an incompatible pervaded [a'gal ba'i khyab bya dmigs pa bzhi'i nang gses, refutation by presenting an incompatible khyab bya as reason, /EG, a dharmin pervaded by fire, is not cold, because it is a thing pervaded by fire, which establishes that it is not cold [but hot] [IW]

rang bzhin dang 'gal ba'i khyab bya dmigs pa'i thal 'gyur - consequence drawn from the concept of an incompatible pervaded [lhan cig mi gnas 'ga yi 'gal ba'i rang bzhin dmigs pa'i thal 'gyur gsum gyi nang gses, consequence presenting a contradictory pervaded as reason 'gal ba'i khyab bya rtags su bkod pa'i thal 'gyur gang zhig; one draws the consequence that if it is reversed its nature is contradictory w the pervader [bzlog na khyab byed dang 'gal ba'i rang bzhin dmigs pa'i rang rgyud 'phen pa], EG, the dharmin a thing me tshad ma'i stobs kyi nges pa, is not me tsad ma'i stobs kyi nges pa, because it has the tactile qualities of a pillar; but because it is me tsad ma'i stobs kyis nges pa, in consequence, that dharmin, will be w/o the tactile qualities of a pillar; that is a refuting consequence in terms of the opponent's reasoning] [IW]

rang bzhin dang 'gal ba'i 'bras bu dmigs pa'i thal 'gyur - consequence of a fruition contradictory with the nature [lhan cig mi gnas 'gal gyi 'gal ba'i rang bzhin dmigs pa'i thal 'gyur gsum gyi nang gses, a consequence w contradictory fruition having been presented as sign/ reason if it is reversed [a'gal 'bras rtags su bkod pa'i thal 'gyur gang zhig bzlog na flings the consequence of contradiction w the cause rgyu dang 'gal ba'i rang bzhin dmigs pa'i rang rgyud 'phen pa ste, EG me tshad ma'i stobs kyis nges pa'i shar gzhir chos can, me tsad ma'i stobs kyis nges pa ma yin par thal, grang 'bras spu long byed yod pa'i phyir, by that consequence, that dharmin is established as grang 'bras spu long byed med de, becuase it is me tsad ma'i stobs kyis nges pa, thus 1 brings out a refuting conswquence in terms of the reasoning of the opponent] [IW]

rang bzhin dang 'gal ba'i rang bzhin dmigs pa'i thal 'gyur - consequence of a conception contradictory w the nature [rang rigs 'phen pa'i thal 'gyur bzhi'i nang gses, having presented a contradictory nature as reason, if the consequence that is drawn is reversed it contradicts one's own thesis, EG it follows that the dharmin a thing me tsad ma'i stobs kyis nges pa, is not a thing me tsad ma'i stobs kyis nges pa because it is cold, by that consequence that dharmin, is not cold, because me tsad ma'i stobs kyis nges pa, so in consequence reversing one's own thesis] [IW]

gsal spungs kyi thal 'gyur - many dharmas to be established by the same dharmin and reason [IW]

bsal - 1) [will] remove[d], clear[ed] away, negat[ed], gave up the idea (of [f p sel],; 2) division [arithmetic]; 3) merely apparent thesis, the reason actually establishing the opposite by pramana. eg, the dharmin sound is permanent, because it is produced] [IW]

bsal ba - 1) [will] remove[d], clear[ed] away, negat[ed], gave up the idea (of [f p sel ba],; 2) division [arithmetic]; 3) merely apparent thesis, the reason actually establishing the opposite by pramana. eg, the dharmin sound is permanent, because it is produced] [IW]