English
The reasoning explained in the treatises enables one to enter the instructions. Therefore, the place of the tenets and the instructions, those accomplished ones are without fault. However, saying that it is not the conduct of the learned ones refers to those who delight in empty speculation, are separated from the supreme path, and those who pretend to be learned ones. Such wisdom is not the conduct of those who give perfect and complete enlightenment, which is difficult to find, but it is the conduct of the Buddhas. How is that? As it is said, "The tenet is manifest," and so on. Here, the knowable and wisdom, etc., of all phenomena are distinguished from direct perception and inference. Those who know this are the wise, the gurus who have the form of knowable and wisdom. Those who do not know are not wise. Those who merely follow the tenets that are manifest only rely on the sound of what is to be known, and they do not know the certainty of the supreme Dharma. Just as a blind person cannot distinguish the differences between white and yellow substances, they only see one black nature. Therefore, it is difficult for those who rely on direct perception to realize the pure nature of things like pots and blankets. Therefore, everything should be learned from the mouth of the guru. Everything refers to direct perception and inference, the Dharma that possesses a supreme entity. Understanding "that" and so on is easy. With "this is said," and so on, as before, the author himself has completely abandoned faults. With "glory," and so on, it also indicates the complete words of the chapter. This is the explanation of the third chapter, the extensive explanation of the insertions by indicating the name and suchness among the five establishments such as the arising of Vajra Dakini from the great commentary 'Boat' on the glorious King of Tantras, the Ocean of Dakinis. Chapter Three.