Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 96-minute discourse, Khensur Rinpoche teaches Pabongka Rinpoche’s foundational reflection on the precious human rebirth, central to Tibetan Buddhist practice. He opens with a striking comparison: a human life with leisure and endowment far exceeds a wish-granting gem because from this basis alone we can attain liberation and omniscience, not mere temporal goods. He unpacks the eight leisures and ten endowments, the five internal and external conditions required for practice, and the eight obstacles whose absence makes this rebirth remarkable. Building from this foundation, Rinpoche introduces refuge in the Three Jewels as essential for all Dharma, outlines eighteen benefits of refuge, and emphasizes that genuine refuge arises from conviction in the mind, not words spoken aloud. The talk concludes with the nature of the objects of refuge and an introduction to emptiness from the Middle Way school.
File metadata (for organising)
File: 1989-01-01 – Perfect Human Rebirth. Objects of – KR.mp3
UUID: ebf15510-bf98-406d-8785-bf05ab8ffc5f
Teacher: Kyabje Rinpoche
Collection: Refuge
Date: 1989-01-01
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~6,101
So about today, Pabongka has said that this precious human body with qualities of leisure and endowment is more than wish granting gem, and it is difficult to attain, easy to lose, like lightning of a space. So having understood that, there is not much meaning in the interest of this life, like a blowing of a husk in the wind, like being meaningless of being interested in this life’s interest, understanding that we should day and night strive to draw essence out of this precious human body with the qualities of leisure and endowment. So this has been said by Nāgārjuna. In this whole universe, there are so many different kinds of beings with all kinds of basis for practicing, and among them, the one very special is the basis of the precious human body, and that special basis we all have attained. Normally, being reborn as a human becomes a basis for practicing, for accomplishing the Dharma practices, especially the human beings of the South Continent, Jambudvipa, they are more special because they are with complete facility or condition for practicing Dharma because the human beings of the South Continent Jambudvipa, they have the quality of the leisure and endowment.
So leisure are eight and endowments are 10 in number. And among the conditions which are to be complete to do a practice of spiritual path, there are the external conditions to be completed from external side and then there are the internal conditions to be completed from within the person’s own side. So with regard to the conditions from the person’s side, there are five in number, So five conditions from the person’s side is being born as human and complete with organs, and the actions not having done very badly means not with gross actions, and having faith on the proper objects of the faith. And with regard to the conditions to be completed from external side are five, the Buddha having come and he having given the teaching and the teaching being existing and one having the compassionate mind on others. So with regard to the first, the Buddha having come in this universe, at the moment, there is not a Buddha, he has already come, but still, at the moment, there are beings who give the teachings and who are like a representative of Buddha.
And also, Buddha is not actually before us, but still, as equal to Buddha, there is a spiritual teacher before us who gives us the teaching of the sublime Dharma, and who shows us perfectly without mistake what things to be adopted and what things to be abandoned. And with regard to the Dharma being existing, so Dharma is of two kinds, Dharma of the scripture or the vocal or the speech Dharma, and then the realization Dharma. So realization Dharma is existing in the sense there are three kinds of the training still within sentient beings continuum, and with regard to the Dharma of the scriptures of oral, there are the very, very event of Dharma being taught, Dharma being practiced, and Dharma being listened to. So in a sense meaning the Dharma of scripture or Dharma of speech is existing because there’s whole academic aspect of Dharma still existing in the universe. And we also have the compassion for others.
So in short, we have all the conditions complete from our side, we have all the conditions complete from others side in our way to practice the Dharma. And with regard to the hindrances or the negative conditions which obstruct us in our practice of Dharma, there are eight in number, the four being in the nonhuman state and four in human state. So the four in nonhuman states are either being born as hell beings or as a hungry ghost or predators or as animals or as the long life, too excessively long life gods and beings. Because in those states that we are born, then there is not any possibility and there is not any condition for practicing the Dharma, whereas we are the ones who are free of all those perverse or negative conditions. And even if we are born as humans, we may not have faith in the three jewels, we may not have faith on the proper working of course, and in fact the law of karma, so even if born as human, we may have distorted our wrong view.
And even if born as human, we may be born in a very faraway land or country where there is no Dharma at all. And in those conditions, even being born as human, there is no possibility of practicing Dharma. And even if being born as human, we may not have the sense organs like eye organ and ear organ, we may be dumb, we may be deaf, not able to hear. So those imperfect faculties, we are free of them and we are from inside some amount of intelligence and some amount of awareness. So in short, we are free of all those negative conditions and we have all the proper conditions complete in practicing the Dharma.
And thus, we have all the 10 conditions complete and on top of that we are free of the eight adverse or negative conditions. So in short, we have the 18 qualities what makes us the perfect basis for precious human body in appropriately accomplishing the Dharma. So all these 18 qualities, there has to be a result or effect from having accumulated vast amount of merit in the past life. So it indicates that in the past life we have done perfect accumulation of merit or virtue and in the past life it indicates that we have done perfect purification of the negativities by which in this moment we are complete with all these qualities. So such precious human body with all these qualities complete is explained or is said as far more superior, far more better than wish granting gem.
So the amount or the measure how precious human body is far superior when compared with wish granting gem is 10 times more, 100 times more, 100,000 times more than wish granting gem. Suppose with the wish granting gem, firstly it is found in ocean. Person takes the wish granting gem out of ocean, purifies or cleanses it with three ways of cleansing it, and then person puts it on the top of a banner or on top of a high victory flag, and having put it on that, person makes aspiration to have perfect abundance of food, or clothing or whatever wishes a person aspires and makes a prayer to that wish granting gem and accordingly the wish granting gem fulfills only prayers. Oh, why precious human body is far more 100,000 times, millions times more superior than wish granting gem is because wish granting gem, how much ever good it may be, it will fulfill aspiration related only with this life like food and clothing, whereas from this precious human body we can accomplish not only the temporal goals like having higher rebirth as the god of human, but we can also attain from this basis even the high ultimate state of liberation and omniscience.
Therefore, it has been said that this precious human body is far more superior when compared with wish granting With the wish granting gem, it has not even the power to let us free from the suffering of the three bad migrations, and it has not even the power for us not to fall down to those three migrations, because we can see if it has that power, then those people who put precious stones and gems as ornaments on their body, and those people who put these wish granting gems and precious stones into the treasure vase, then those people should be able to be free of all those suffering and migration, but that doesn’t happen. Whereas with the precious human body, from this basis, if we do perfectly the practice of being away from bad, the ten non-virtuous actions, and being with the perfect accumulation or perfect doing of the virtuous deeds, then from this body we can attain the state free from those bad migrations. Therefore, this human body is more superior when compared to the wish granting gems. Not only that, if we think about the suffering of general saṃsāra, thereby if we generate the wish to be free from the suffering, and thereby if we train on the three higher training, then we can attain even the state of liberation free of all this suffering, and that also is possible from this precious human body.
And not only that, on top of that we practice on the altruistic mind of aspiring for enlightenment bodhichitta, and on top of that if we do some reflection on the meaning of the emptiness, thus joining the method or the means with the wisdom, and afterwards higher still on that if we enter into secret mantra practice like the practice of the two stages of generation and completion, then even within this single lifetime we can attain the state of omniscience. So from all this point we understand that we have this very special basis for accomplishing all those higher goals and wishes, therefore we should really generate great joy for being able to have such perfect basis with us. And such perfect basis has been explained as having attained only this time, only this time has a special meaning that we have not attained such basis in the past and we may not attain this one in future too. And why we have not attained such perfect basis in the past, we can understand from the reasoning that if we have attained such perfect basis in past lifetime, then our way of thinking, our whole intelligence should be much superior than our present state.
So this way, reasoning saying that we have not a very far superior intelligence, this very reasoning indicates that we have not attained such perfect basis in past lifetime. And in future, such perfect basis is very difficult to attain from the point of view what are required to attain such precious basis because it has to be attained, such state of perfect rebirth has to be attained with the basis of pure morality and with the practice of perfection helping and conjoined or helped by stainless prayers. So such excellent multitudes of causes and conditions has to be complete to attain such perfect basis of precious human body. And afterwards, in that same quotation we started in the beginning, it says it’s easy to lose. So that has to be understood that even though such is the preciousness, such is the perfect basis we have attained, but because the death is certain and when it is going to happen is not sure, and also on top of that, we have such a weak body, so easy to be disintegrated.
So with these three we should understand that, oh, it could be any time that we may pass away. And with regard to the death impermanence, when will it come? If there is not any certainty, it could be next year, or it could even this very day. So that line which says that it is easy to lose reminds us of the impermanent nature of the body, thereby it advises us to push ourselves into the practice of the spiritual path right from this very moment onward. So in short, it says in meaning that whole quotation, it says that through the three points that how precious and how great meaning our this basis is, and how difficult to attain it is, and how easy to lose it is.
So through these three points, it advises us to not be interested to this life’s interest and instead try to take the proper essence out of this life. And how long we remain interested in this life that fear will be so transient, so meaningless, like as the blowing of a husk of a grain or rice in the air. So this means the outer skin or husk of a grain when we blow it out in the wind, how much ever you blow it out in the wind, there is not any return that it may turn into proper rice or grain. Such is the meaning less nature of being interested in this life’s affair. So having understood that, we should try to be more pushed towards the spiritual practice and instead try to have the proper drawing of essence from this basis.
Maybe it’s becoming too much for me. I mean, in the length of the speaking. So with regard to the drawing of essence, there are three, the supreme essence, the middling essence, and the small essence. The supreme essence is considered to be having trained on the renunciation bodhichitta and the perfect realisation of the view, and thereby training on the two stages of the secret mantra path and then attaining the highest goal. So that is the supreme essence, even that is the maximum perfection one can have, and that’s the supreme essence.
If one can’t have that, at least to be able to generate these three, the renunciation bodhichitta and the bodhichitta within one’s continuum in this life, then that is the supreme essence one has drawn in this life. And the middling essence to be drawn is, if possible, being imperfect, practiced in accordance to the four truths and on top of that thinking about the faults of saṃsāra by reflecting on the working of the 12 dependent links and thereby training on the three higher training and being free from saṃsāra. So that is the middling essence we can draw. If one can, that is best. If not, at least to be able to generate within one’s mind the three higher training, the training of morality, concentration and wisdom.
So being able to have that in one’s mind, that is quite enough to make the middling drawing of essence. And the last or the small taking of the essence is thinking about the death and impermanence and thereby going for refuge and on top of that observing perfectly the cause and effect, meaning being away from non virtuous actions and being with the virtuous actions, so thereby at least making oneself free from not falling down to three bad migrations. So that is the small or large drawing of essence. So in that state one becomes at least able to get higher rebirth and in that way, in that whole path, is important that the person doesn’t have intense attachment to this life’s affairs, to this life’s things or interests, so forth. So with regard to the drawing of essence, all these three, supreme, middling, and small, so for them to happen, in order to draw them in the beginning, one must at least go for refuge to the three jewels, and one must at least become a Buddhist, which literally means one insider that needs to be enlightened.
So as the basis, we must go for refuge to the Buddha by knowing that he is the one who shows the path, and we should go for refuge to Dharma or the teaching, knowing that it is the one which actually saves or protects us, and one should go for refuge to Sangha or spiritual practitioners, knowing that they are the companion for my journey on that spiritual path. So that should be in the beginning what is required for a person to draw all those essence. At least one should go in the beginning, one should go for refuge. In this world, are so many different kinds of religions and in all the religions it is quite similar and very common that there is a person in the beginning who found that, who founded that religion and he is regarded by their followers as the perfect protector, perfect refuge, and in all the religions, whatever shown, whatever path is shown by that founder is practiced by the followers, and in all the religions, all the followers, they regard the other followers of their faith as some kind of condition for having proper progress on the path. So that is similar in all the religions.
So with regard to the fold of Buddhism, there are different explanations how a person becomes inclusive to this fold, and the one which is most widely respected and practiced is the tradition which has been explained by the great master Śāntideva, where that master says that a person becomes an insider or a Buddhist or somebody who is destined to be enlightened. So he says that a person becomes that Buddhist or inclusive to Buddhism whenever within that person there is a genuine going for refuge to the three objects of refuge. Normal society way of thinking is if a person sees great profit, then he starts their business, and likewise the farmer, if he sees great profit in the harvest, he cultivates the crop or land, and likewise with the mechanical pioneers, if they see great profit in that new invention, then they try to invent something new. So in short, even in normal society, we engage in activities where there is this time to be profited. In the same way, it’s same with the Dharma practice, if one sees there is benefit, if one sees there is quality, then one will engage into Dharma practice like a business person.
When he sees profit, he doesn’t mind even the hardship involved in that whole business, and he enters into that business with whole joy and enthusiasm. So here in Dharma practice it is saying, when one sees the benefit and quality, then one’s faith increases, one’s diligence increases, and one enters into practice with whole joy and enthusiasm. So the teaching to be given at the moment is about the refuge, going for refuge, and with this subject, Rinpoche will first talk about the benefits of the going for refuge, because if you all see the benefit in going for refuge, then this will generate great joy and enthusiasm for going to refuge. So the first explanation will be about the benefit of going for refuge. And with regard to the benefit, there are eight in number.
The first is the benefit of being included as the Buddhist or as insider to be enlightened. So firstly, it’s better to talk from how we generate this refuge, going for refuge, it is within that attitude. So it is first good to explain about how we generate the going for refuge, the whole attitude of going for refuge, how we generate it, we think about the suffering, we think about the fears of the bad migrations and so forth, and then one looks for a source of protection from those suffering, and then one sees that the three jewels have the perfect power to protect one from those suffering, thereby one generates a full trust, a full going of a reliance on those three jewels. So whenever one has that strong feeling of trusting fully on the three jewels, then that is said or explained to be having generated the sense of going for refuge. So thereby, when a person never goes for refuge to any other temporary seemingly objects of refuge like the god realm, gods like Ishwara or Vishnu and so forth, and also one doesn’t go for refuge to naga spirit, instead one completely goes for refuge to the three jewels, then that person becomes included as the Buddhist, as an insider.
Not only that, the second benefit is it becomes as the basis for receiving all vows. So all vows, they are inclusive to three kinds of vows, the tantric vows, bodhisattva vows, and pratimoksha or individual liberation vows. So that individual liberation vows can be spread or divided into eight kinds of individual liberation vow. So these three we cannot have unless we have a perfect, pure going for refuge beforehand. And if we have going for refuge before, then whatever vow we take, they will remain there, they will be abiding on that basis, And not only that, all the vows we have taken will remain firm in there, within our mind stream.
And the third benefit will be all the negativities will be exhausted, will be get ridden of. So this is because when one goes for refuge, one accepts Buddha as the teacher, and one follows whatever path he has shown. And the path shown by Buddha is you should adopt the virtuous actions, you should not do the non virtuous actions, instead abandon them. So one follows that path accordingly. So because one has followed those paths, there is not any possibility of having any negativities.
So that is the meaning of this third benefit which says that if one goes for refuge to the three gems.. And then the robber went off in the evening and he shouted from outside to the meditator, give me that bag of rice, otherwise you will be beaten or whatever. So he gave a threat or shout from the outside. And then the meditator inside, he replied back saying, Oh, it is not worthy for you to be given because you don’t deserve, because it was offered by somebody with intense faith and devotion. And then he still insisted and then the meditator said from inside, if you really want, then fold your hand like that in the act of devotion and bring that folded hand inside the hole in that cave and then I will give him.
And the robber believing that he put that inside the hole and the meditator from inside tied the folded hand by a rope, and he gave an intent three times beating. The meditator gave the beating to the rover, and each time he beat the robber, the meditator recited the going for refuge three times. I go for refuge to Buddha, he get one beating. I go for refuge to Dharma, another beating. I go for refuge to Sanga, another beating.
And after that, the robber was released and the story goes on. And then the person, the robber went down back on his way to home, and on the way there was the bridge which he was which is normally inhabited by so many spirits, non human spirits. So the robber was very afraid. He tried to spend the night underneath the bridge, trying the day to come. So he was remembering the event with the encounter with the meditator, with saying, oh, the meditator has beaten me three times, and if there was another one more object of refuge, I might have already died by beating.
So by remembering the whole event with the meditator, which made the robber to recite the refuge prayer underneath the bridge, made the rover free of harm from non human spirit, and on that bridge normally in the night time, so many spirit goes along here and forth, but that night not even a single spirit could pass along the bridge because of the power of the robber reciting refuge verses. Whenever we do the request for protection to the jewels, to the Buddha, Dharma and Sangha, to the jewels, whenever we request for protection to the jewels, just merely at the instant when we recite the requesting verses, at that very instance the object of refuge has already heard it and instantly because of the power of their mind stream compassion, the whole blessing of protection follows thereafter instantly. So if we, in time of intense fear and suffering, if we go for refuge, then definitely we will be protected. And next benefit is one will have all the temporal and ultimate wishes accomplished. So if one makes request for protection to the three jewels, then for the present temporal time, one will not fall into the three bad migrations, three bad rebirth, and instead one can have all the goals like liberation and omniscient accomplished.
And the next benefit is one will amass a great multitude of merits. Even one time going for refuge, whatever merit one gains, that amount, if we are to measure in form, in the aspect of form, then the whole system of the universe will not be enough container to fit into the amount of the merit we have gained by single going for refuge. And in support of that, there was a quotation which in meaning says that very exact thing, that even one time going for refuge, if it is to be measured in form, then whole universes will not be big enough to fit then. And next benefit is one will quickly be enlightened. So by having gone for refuge and by having requested for protection to the three jewels, one will receive the blessings or inspiration in the manner that one’s mind will be more interested in doing the virtuous things, and one’s mind will be more interested in getting rid of the non virtuous actions.
Thereby one’s good aspect of the mind increases and the bad aspect of the mind diminishes away and ultimately one gains the aspired goals like omniscience or Buddhahood. So by requesting to the three jewels and by having received their inspiration in the form of a push for our practice, one enters into the practices right from the small person’s practice up to the great vehicle and thereby one quickly attains the enlightenment. So that is the benefit, the last benefit. So by remembering these eight benefits, we should not forget the objects of refuge, we should day and night again and again go for refuge and should recite the going for refuge verses Normally, with going for refuge, we may, through our speech, we may say, I go for refuge to Buddha, Dharma, and Sangha in the verses like Namo Guru Namo Buddha, Namu Dharma, Namu Sangha, but that is the mere verbal going for refuge. In meaning, the actual going for refuge has to be from our mind, and the going for refuge should be something which is inside in our mind.
So just reciting from mouth is not enough to complete or enough to make up as the action going for refuge. The action going for refuge has to be from one’s mind and it has to come by feeling great sense of getting rid of the fears and suffering and realizing that the three jewels have the only ultimate source to be protected from those fears and thereby putting whole trust on them and going for refuge. So it has to be from our mind and through those three way of thinking. And with that, if we recite the refuge verses like I go for refuge to lama, to buddha, to Dharma, and to Sangha, then that will become pure going for refuge. And why then we are going normally, we are doing, going to do, and we are doing the counting or going for refuge, like I go for refuge to Buddhadharma and Sangha, and trying to count them on a mala beads, on a rosary.
Why that is so is because it will become a basis for us afterwards to rejoice on whatever we have done. So 100 times, 100,000 times, whatever amount we do and recount them, the whole purpose is because we may be able to rejoice on them that oh I have done such practice. So that is the whole purpose, whereas the actual going for refuge has to be something which is inside one’s mind. So with regard to going for refuge, firstly, it can be very beneficial and meaningful if in the beginning the practitioner identifies the objects of refuge. What are the objects of refuge?
If one can identify, then that would be very meaningful and beneficial. So in order to identify the object of refuge, firstly the explanation will be a little bit about what is related with the object of refuge, who they are, identification. And when we talk about refuge, it does not necessarily have to be from the viewpoint of the four tenet propounders, four philosophical school practitioners. Anyway, here let’s base the explanation on the Middle Way school. So in that system, everything or every phenomena is said to be not truly existent.
So why that is said is because there is not anything which is existing by or from its own side, apart from our own labeling on them. So that whole explanation from the middle school about the things being not truly existing relates with the subjects of the two truths. So the two truths has to be explained in the beginning. So that very non true nature of things is what the phenomena are about from the middle way school’s point of view. So any thought or mind which sees that all things are truly existing by itself is what is called truth grasping mind and that mind is the mistaken mind and that mind is the very root of the cyclic existence, continued rebirth, and that very mind is the source of all the sufferings.
So how to get rid of that mind is to think about, to reflect on the meaning of the emptiness, the reality of how phenomenal things exist. So that very another mind which thinks about the emptiness nature of things is called the realization of the non truth, realization of truthless. So literally we say realization of truthless, meaning realization of there being no truth in phenomena. So in that very mind we have to generate the truthless realization we have to generate in order to eliminate the truth grasping mind. So when we generate that truthless mind realization, when we generate that, then we have to familiarize it afterwards.
So having familiarized it further and further, and at the end, when we completely get rid of all the stains of the impurities of the truth grasping mind, then that very state of perfection, whatever remains afterwards, the state of perfection of a truthless realization. So that is what is set forth as the true Dharma, and that is what is set forth as the actual Dharma given. And this has to be understood from other way around, like the Buddha when he gave first teaching in a place called Varanasi on the subject of the four truths. So there, when he talked about the truth of the cessation, which is the actual Dharma, the truth of cessation, the truth of having cessation or having stopped all the impurities. So that truth of cessation, when he taught there, that is explained to be the supreme among teachings and it is explained to be supreme among Dharma.
Why it is so is because if we generate that, if we attain that state, then we get rid of all the sufferings and we are with the sublime bliss or happiness which we want. In meaning if we attain that state, we can get rid of suffering and we can be with the ultimate goal we want. Therefore that state is called as the Dharma, and therefore that state is called as the supreme Dharma, supreme teaching. So that very truth of cessation can be attained by the means of realization of emptiness. So realization of emptiness, if we generate it and if we familiarize with that realization, then we can attain that state of truth of cessation, which is in another word also explained by the term the state beyond sorrow, nirvana.
So that remains the realization of emptiness. That is considered as the Dharma, the jewel of Dharma. Is that clear? So in short, the truth of cessation, which is the state free of suffering, and the truth of the path, which is the means to be free of the suffering, these two are set forth as the jewel of Dharma, and these two are explained to be the actual objects of refuge because they are the actual means of protection from suffering. With the Buddha, in the beginning he was an ordinary person.
He was wandering in this repeated cycle of rebirth, cyclic existence. Afterward he met with the teacher of the great vehicle and he saw the whole cyclic existence as a thing full of faults, and thereby he generated a mind aspiring to be free from that, and thereby he trained on the path and attained that state of enlightenment. So because with him he attained that state by dependence on the path, therefore it is explained that the path is the actual protection, the path is the actual refuge of Dharma. So with the Buddha, he practiced on the path and then he attained that perfect state of enlightenment where there is not a single fault and defect, where there is all the qualities complete, and having attained that state, he preached us the teachings the path. So whatever he preached is non deceiving in the sense because they never are mistaken.
Why they are not mistaken is he has already attained completely a perfect state, free of all the faults and with all the qualities. Therefore, Buddha is explained as a refuge which is infallible, a refuge which is non-deceptive. So that very Buddha who is infallible and who is non deceptive, whatever teaching he has taught, and whoever practices that, they are called the Sangha, the spiritual practitioner, and because the very part they practice are non deceptive, therefore Sangha or the spiritual practitioner, are also explained as the Sangha who are non-deceptive. So with these three, we should understand that, oh, these are the three objects of refuge having all these qualities, definitely I must go for refuge, I must go for protection, for source of protection from them because they have all these qualities, and in this way, if we go for refuge, it will be very pure going for refuge. So in short, this whole small talk deals about identification of who the objects of refuge are.
So with the older students, they have almost understood everything, and with the new students perhaps it might be a bit unfamiliar subject, but if you go on studying on them again and again, you will become familiar with these. We have a break. For a break, point of view of the four truths. So when the teaching on the four truths was given, at that time, the truth of cessation was explained. So the first two truths, the truth of suffering and the truth of the cause of the suffering, those two truths are explained to be abandoned. So whatever we achieve as a residue thereafter is explained as the truth of cessation.
So that is the ultimate residue , and not truly existing, on top of that, the things that are not existing by their own characteristics, for that extent, not existing by their own characteristics. And in that school, it is explained that things are not existing by nature or inherently. So in the second school, the meaning of the not existing by their own characteristics, and the meaning of not inherent existence are understood to mean as meaning the same. Whereas in the first Middle Way school, they say, oh, phenomena or things that don’t exist truly, but still, existing or not existing by their own characteristics, by their own true nature and intelligence. So these three are understood in that highest Middle Way school, the meaning of emptiness, the Madhyamaka school.
In that school, they say things are not only imputed by our mind through name and denomination, but from their side also, they exist. Without the existence from their side, it is not possible that there is a basis for imputation, there is a basis for language. So in their school, they say that is the meaning of their view of the basis. And in that school, the thing or the mistaken mind which is to be abandoned is explained as that mind which imputes from the outside. So in that school, the thing to be abandoned means in that school, mistaken mistaken view to be abandoned is that view, we think that phenomena or things exist by their own right, by their own characteristics without dependent upon imputation by name and denomination.
So that nature of the phenomena is