Tenets, 1 December 1994, part 2

As regards to objects of knowledge hidden and manifest, firstly, need to look at who are the who are the subjects which realizes these two types of objects. As regards to subject, there are two ordinary beings or common beings and exalted beings or superior beings. Common beings are those who have not yet realized emptiness, and superior beings or exalted beings are those who have directly realized emptiness. Then let’s define what is a hidden object. Well, hidden object is that which is for the first time that which is when realized for the first time is to be realized by ordinary being with dependence on valid reasoning.

Or to put the essence paraphrase in that way, that which is to be realized by ordinary beings for the first time by way of relying on valid reasoning is called hidden object. So object in the sense of objects of knowledge. Impermanence, selflessness, emptiness, four truths of the superior being such as true suffering, true sources of suffering, true path, and true cessation of suffering. These are examples of hidden objects or hidden objects of knowledge because to realize them for the first time by ordinary beings, one needs to rely on valid reasoning. They cannot be straight away realized without relying on reasoning by ordinary person because in the case of say flower, light, human as we look we can realize straight away without any need to depend on relying and so forth.

Whereas those needs to be realized by way of relying on relying on a valid reasoning. So the very classification of the phenomena which are classified as hidden is from the perspective of beings being difficult to realize from that perspective. Manifest objects are those which when realized for the first time by ordinary beings, they are realized straight away without need to think so much and apply reasoning such as saw things which ordinary beings can straight away realize when introduced that this is this that is that this is that this and so forth they can or when introduced they can just about realize or know that object without applying reasonings but of course when it is mentioned when introduced that doesn’t necessarily have to be that way there are many manifest objects which ordinary beings can without being introduced can looking at or perceiving them can straight away are realized so it can be of either type either introduced or not introduced but can be realized so without thinking much about and applying reasonings. For example, book, cup, light, room, and all manifest objects which are just by looking at one realize straight away. Similarly, all other manifest objects such as tree and so forth.

Where to realize them, one don’t realize in this the word is same, realize, know, understand. We use oh, it’s used the same word. So to realize, know, or understand them, one don’t need to apply reasoning and think very much. So this very classification of objects into hidden and manifest object comes under the general topic of assertions about base because as with other tenets, Prāsaṇgika study can be looked into by looking at their assertions about base path and result and within their assertions about base we can look their assertion about base being from one point base, can be of two types of objects of knowledge. And then within that as well are included their viewpoint or assertions about two truths, the deceptive truth, our conventional truth, and the ultimate truth.

So then we first look into definition of the two truths where we have to again go into the definition of conventional truth or deceptive truth phenomena. So the little bit of laughter there was again we need to be very precise by way of definition and as regards the regards the definition of deceptive truth phenomena by the lower tenets we can say they are more or less very uniform whereas here in the case of Prasangikas it becomes more subtle and it’s a bit different and the definition says that which is to be found by the valid knowledge analyzing conventionalities and that which is valid to that valid knowledge analyzing conventionalities so over repeated that which is to be found by the valid knowledge analyzing the nominality and that which is valid to that valid knowledge analyzing the nominality now in in that definition we have a fair mention of a valid knowledge analyzing nominality. As regards that, nominality briefly means conventional phenomena, the deceptive truth phenomena which we can see and perceive and which has so many varieties and the valid knowledge analyzing conventionalities is a valid knowledge which does not have to analyze that much with regards to their object it’s because in the case of analysis of the view which is the valid knowledge analyzing the ultimate in that case there is a fair thorough analysis whether what is that what is mode of existence how it is so forth there’s a heap of so much of analysis needs to be done as regards their understanding and so forth.

Whereas in the case So in the case of the valid knowledge analyzing conventionalities, there’s not that much analysis. So you have already written the what’s called the definition? Yeah. Anyway, to repeat, is repeated. For example, with the cup or let’s say with the flower.

Flower it is the object to be found by the valid knowledge analyzing the nominality so there is one part and then the second part is that which is valid to the knowledge analyzing conventionalities so in that way we can say there is a three part with that definition meaning three phrases to look at and in brief meaning behind was to that is what the definition says. So without analyzing whether the leaves are the flower, the branches are the flower, the stem is the flower, or the root is the flower, the valid knowledge that which is to be found by valid knowledge is in the case is the case where the valid knowledge finds perceives the flower like that just approximately roughly without involving any analysis as regards what flower is and so forth. So that is what that part means. Deceptive truth phenomena can be of two type. One is the distorted deceptive truth phenomena in relation to the consciousness of the mundane, and other is the valid valid deceptive truth phenomena in relation to the consciousness of the mundane.

Now as regards what is meant by consciousness of mundane, well mundane in this case means ourselves, the ordinary beings. So to our mind whatever is distorted is the deceptive truth phenomena and the two divisions of the two deceptive truth phenomena is more to be seen as what in accordance with the mind of mundane beings is easier to understand as mistaken and what is in accordance to their mind or perspective is difficult to be understood as deceptive are the two types. Now what that part means is for example there is a reflection of face in the mirror, then in that case the mundane beings with their mind can easily realize that that is not valid it is not true or face. So in that case there is easy comprehension about the deceptiveness of that and that is called the distorted deceptive truth phenomena. And then the valid deceptive truth phenomena are which to the perspective of mundane mind are difficult to be realized as being deceptive and so forth.

So in this way, firstly, briefly, there are those two types. For example, the magician’s production of illusory horses and elephants as well reflection of face in the mirror as well moon reflected in the water or in the river down there. These do appear to us, but as we as they appear to us to mundane mind, we can easily straight away realize or know that they are not real. Whereas in the case of a table or a flower, let’s say with a flower, although it appears to the mundane mind, mundane mind is not able to straight away realize that it is not to be found as real instead there is a feeling that the flower is there so similarly if we relate to cup table book and so forth all other conventional or deceptive truth phenomena like with a flower as it appears we cannot straight away realize that it is not to be really there instead there is a feeling oh as it appears that it is so. So in this way let’s first say isn’t it true that there are those two ways of relating to conventional phenomena or a deceptive truth phenomena?

How can the thoughts remember? Hot? Yeah. It’s a lot. Yeah.

Okay. Wow. Oh, good. Very good. Yeah.

Let’s say to the table appears. Now what do you think? As the table appears, do we think it is like that or not? Yes and no. Yeah.

If it is yes in the sense it is existing like that, then it cannot be no that it is not existing. The two are contradictory. So they appear and as they appear we are not able to recognize them as that that is not how they exist, that that is not to be found. Instead we see, instead we feel that oh that is it, that it does exist in that way as they appear. So such phenomena which when appear we’re not able to understand them as they do not exist that are called valid or deceptive truth phenomena because they are valid they appear and they seem to be validly there to the mundane mind.

Then what about the reflection of face in the mirror? Do we think it is there or not? No. No. We can know that.

The reflection of face appears in the mirror, but we are able to know that it is not our face although it appears. So we are able to know that what it appears is not what it is. So that very is what is considered distorted deceptive truth phenomena. Because we are able to know that what it appears is not what it is. It is not as it appears.

So that is why it is called distorted or the distorted deceptive truth phenomena. But we are not able to understand, know, or realize the table as not it is as as what it appears. So it is the valid deceptive truth phenomena to mundane mind. Let’s say if we understand realize or know the table as not what it appears then that would mean we have realized emptiness because the way table appears is as if it exists from its own characteristics and if we know that that is not what table is then we are in meaning knowing that table doesn’t exist from its own characteristic, which in turn means we are realizing emptiness. Once one understands or realizes the table as not what it appears, then it means one realizes table similar to the reflection of face in the mirror.

In such case, the table becomes distorted deceptive truth to that person’s mind because it is not what it appears. So we shall stop here for this evening. And if you have any questions, it would be alright to have some minutes for that. So if there are divisions, it will just be in terms of the teachers, and there aren’t any inner subschools. And some other examples of hidden knowledge be, for example, knowledge that requires a complex theoretical system for it to be understood such as medicine or astrology where there’s nothing obvious or common sense about it at all?

The system of healing which includes medicine and all that, probably Probably need not be hidden objects. That’s where the latter part was. The whole medical system need not be hidden objects of knowledge, the implication. Because healing science, which includes medicine and all other related things, in general can be just like a quite obvious thing in terms of anatomical detection and so forth but they can so in general the reference we can say is probably not hidden but there can be certain section with it that needs to apply thinking and reasoning. So generally from traditional Buddhist points of view, fields of knowledge, there are 10 fields of knowledge, of which five are secondary and five are major.

And and in terms of their importance, the five major fields of knowledge starts with knowledge of the inner, which means whole teaching and knowledge of the mind’s development towards enlightenment, and then knowledge of the reasoning which is where one applies reasonings to understand things and that includes all logic and rational part, and then the knowledge of healing which includes all medical part and all that, and then knowledge of sound which includes linguistic and all intricacy of sound compatibility and all that, and then knowledge of craftsmanship which is the word actually is the knowledge of making. So knowledge of making is where drawing the deity’s representation in painting and poetry and sewing. So that’s where the latter part was, the sewing and all that part. Yeah. And then with regards to the other secondary fields of knowledge, let’s for time being just leave it aside.

So let’s not go through that and and then all of them generally can be inclusive of the three types of objects of knowledge the manifest which are something which we can obviously see through our senses and mental consciousness we don’t need to think about that and then slightly hidden objects of knowledge which are impermanence selflessness and so forth which needs to be realized or understood by way of depending on valid reasoning and then extremely hidden objects of knowledge are such as the knowledge that by practicing generosity one receives as a result in future abundance of wealth or facility, and by practicing morality one receives higher rebirth and happiness and later on liberation so forth so these facts that generosity does produce abundance of wealth and morality does produce higher rebirth and happiness are extremely difficult to be realized even when relying on valid reasoning therefore they are called extremely hidden objects of knowledge. If we’re all interdependent So if it is single, then it cannot be interdependent or relatively existent. Instead because they are separateness therefore there are there is interdependentness and relative existence because of the very fact if something is relatively existing then it depends on so many causes and conditions and it cannot be just singly by itself without depending on anything at all.

Relative existence as long and short being relative to each other, they can be small relative to each other and all that. Otherwise, if everything is just one, then it’s just single and there cannot be interdependence at all. So if you don’t mind to interpret, in other words, why there is separateness, what separates us? Well, to start with, it is just natural that there is separation. Generally the very separateness and the difference of rich and poor, big and small and all that is definitely due to one’s own So it all comes from one’s previous doings where the difference and the separateness results from.

So if we you know, it’s asked what separates them, we might say it is karma and what does who created or did the karma? It is the mind. So yeah. Same. Yeah.

So it’s same in that As a human, we cannot be separate. So it would apply the same thrust back. So the point I raised your question earlier was because everything is merely labeled. They can be same. They can’t be separate.

That’s right. So the answer was, well, in that case, we are all human. We cannot be separate. We are same as human. Before as ordinary being has trained so much on realization of emptiness so gradually gradually they come to realize emptiness so it would not that realization of emptiness directly but being would not be instantaneous but even in the case of their actual moment of realization it will have to be whether spontaneous or not as a result of training so many thoroughly in the past.

Or do you want to ask it in the sense when they think about emptiness, do they straight away realize it? Any moment they think about it. Once one has become exalted being, then the realization of emptiness does not require much effort. After that, it just arises spontaneously due to having trained so thoroughly in the past. So it’s more instantaneous at that time.

Yeah. That’s right. On all phenomena. Yep. Yeah.

Yeah. Upon all phenomena, they realize the emptiness of all phenomena directly. Not even nominally Yeah.

That’s right. Yeah. Not even nominally phenomena exist inherently. Yeah. Yeah.

Thank you. Thank you.