English
Moreover, if the proof of the power of reality is seen, since the non-seeing of contradiction is established in the root, the establishment is meaningless. Therefore, here, the very fact that the measure does not see the contradiction is the reason, because the mother produces the four noble sons, which is extremely hidden, so there should be no proof of the power of reality, and the reason why the realized ones enter into the extremely hidden is also, there is nothing other than seeing the proof of the scriptures and not seeing the contradiction of reasoning. Therefore, here, the complete understanding that the three aspects of the base, path, and form are unborn is the nature of the meaning of the verse of praise, because for the mother who has produced the four noble sons, there is no contradiction seen and the scriptures of praise that establish it are seen. Combining it in this way, the word "ནས" means the word of reason. If you ask what measure does not see the contradiction? If there is a contradiction here, then it should be contradicted by the measure that prevents birth, such as "being separate from the nature of one and many", and by the Vajra Splinter, "existence and non-existence, birth and cessation", and "dependent origination", because these contradictions are not seen, the mother producing the four noble sons is in name, and these preventing birth are in ultimate truth. Or, if you wonder what establishes the unborn nature of the base, path, and form? Then you should combine it with the measure such as "being separate from the nature of one and many". To determine this, the first of the four, examining the nature, establishing the subject on being separate from one and many, the way of establishing the subject, and the first of the three combined with the scriptures is: whatever is separate from the nature of one and many, does not have the nature of being truly existent in the ultimate truth, like an image. The dharmas of the base, path, and form are also separate from the nature of one and many. This is not seeing the pervader or the sign of self-nature. The first of the two in the second is: things are determined to be either meaning or consciousness, and things like pots and blankets that are called meaning are not established as one gross thing, because there are contradictory dharmas such as covering and not covering, moving and not moving. If you say that it exists in the nature of many indivisible atoms, then do these touch each other as the Vaibhashikas claim?