English
Indeed, it is permanent. Kramayogapadhyam. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Gradually and simultaneously. In such a way, the cause is generated and the purpose is fulfilled, and the fruit is not perceived. In the mind of the object, Trishanischa. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Not certain in appearance. Carcha. Consideration. Doubt. Pramana. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Valid cognition. Chedajnya. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Decisive knowledge. Nishchayajnya. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Definite knowledge. All minds are grouped into four: Abuddha. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Unenlightened. Mithyakalpa. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) False conception. Vichikitsa. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Doubt. Sambuddhi. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) Correct understanding. All perceptions are characterized by Kalpanapot లక్షణం (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , which is free from conceptualization. All valid cognitions are characterized by Abhrantalakshanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , which is non-erroneous, i.e., not mistaken. The divisions of knowledge are Samyagjhanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , correct knowledge, Mithyajnyanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , false knowledge, Savikalpakam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , with conceptualization, Nirvikalpakam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , without conceptualization, Sakaram (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , with form, Nirakaram (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , without form, Anyakaram (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , expressed by other forms, etc. Names of object and subject: Vishayin (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , Nami, subject; Vishaya or Ya (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , object; Gochara or Ra (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , field of experience. That object is divided into four: visible object, desirable object, accessible object, and graspable object. In the arrangement of terms: Vyavahara (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , term; Samketa (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) and Samketikam, designation, i.e., designated by designation. That designation has three: the designation of knowledge, the designation of expression, and the designation of application. Also, the designation of seeing, the designation of hearing, the designation of distinguishing, and the designation of experiencing. Furthermore, there are four aspects of affirmation and negation: Sadhanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , proof; Pratishedha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , negation; Sattasadhanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , proving existence; Syatasadhanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , proving being. These two are the terms of proof. Prasajyapratishedha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , negating non-existence; Prasajyapratishedha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , negating non-being. The divisions of reasoning in valid cognition: Upapatti (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , appropriateness; Hetu (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , reason or cause, i.e., the cause of understanding. Both of these become names of logic. Svatahpramanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , self-valid cognition; Paratahpramanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , other-valid cognition; Sambhavatpramanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , possible valid cognition; Adheyatishaya, transformable; Anadheyatishaya, non-transformable; Anyarthanumanam (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , inference for others.