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'''Four principles of reasoning''' (Tib. ''rigs pa bzhi'')<br>
'''Four principles of reasoning''' ([[Wyl.]] ''rigs pa bzhi'')<br>
   
   
#the principle of '''causal efficiency''' (''bya byed kyi rigs pa'')<br>All functions of a certain cause producing a certain effect are called the reasoning of function.<ref>'''Mipham Rinpoche:''' ''Gateway to Knowledge'' The Reasoning of Function</ref>
#the principle of '''causal efficiency''' (''bya byed kyi rigs pa'')<br>All functions of a certain cause producing a certain effect are called the reasoning of function.<ref>'''[[Mipham Rinpoche]]:''' ''[[Gateway to Knowledge]]'', The Reasoning of Function</ref>
#the principle of '''dependency''' (''ltos pa’i rigs pa'')<br> The fact that everything that is an effect, such as the sprout, is definitely dependent upon its own causes is called reasoning of dependence.<ref>'''Mipham Rinpoche:''' ''Gateway to Knowledge'' The Reasoning of Dependency</ref>
#the principle of '''dependency''' (''ltos pa’i rigs pa'')<br> The fact that everything that is an effect, such as the sprout, is definitely dependent upon its own causes is called reasoning of dependence.<ref>'''Mipham Rinpoche:''' ''Gateway to Knowledge'', The Reasoning of Dependency</ref>
#the principle of '''nature''' (''chos nyid kyi rigs pa'')<br>Since the efficient function of a thing and its dependence on causes are the very character of that thing, these two principles of reasoning related to them are themselves contained within the wider ''principle of the nature'' or evidence of things. [...] When one reaches this point, no other valid proofs are necessary―just as there is no need to explain the reason for a fire's heat. Conventional and ultimate reasonings are both referred to as reasoning based on the [nature or] evidence of things. The relative nature or mode of being of fire is that is throws out heat; the ultimate nature or mode of being of fire is that it lakes inherent existence. Thus a thing's mode of being is established without mistake by both valid cognitions (conventional and ultimate) together, and not by only one of them in isolation. <ref>'''Mipham Rinpoche:''' ''The Adornment of the Middle Way. Shantarakshita's Madhyamakalankara with Commentary by Jamgön Mipham.'' Translated by Padmakara   Translation Group. Printed in USA, 2005. p. 288. </ref>
#the principle of '''nature''' (''chos nyid kyi rigs pa'')<br>Since the efficient function of a thing and its dependence on causes are the very character of that thing, these two principles of reasoning related to them are themselves contained within the wider ''principle of the nature'' or evidence of things. [...] When one reaches this point, no other valid proofs are necessary―just as there is no need to explain the reason for a fire's heat. Conventional and ultimate reasonings are both referred to as reasoning based on the [nature or] evidence of things. The relative nature or mode of being of fire is that is throws out heat; the ultimate nature or mode of being of fire is that it lakes inherent existence. Thus a thing's mode of being is established without mistake by both valid cognitions (conventional and ultimate) together, and not by only one of them in isolation. <ref>'''Mipham Rinpoche:''' ''[[Ornament of the Middle Way|Adornment of the Middle Way]]. Shantarakshita's Madhyamakalankara with [[Words to Delight My Teacher Manjughosha|Commentary]] by Jamgön Mipham.'' Translated by Padmakara Translation Group, Shambhala, 2005. p. 288. </ref>
#the principle of '''establishing a proof''' (''‘thad sgrub kyi rigs pa'')<br>How is this proof being established? It is established by means of the two types of validity: the validity of ''direct perception'' which is to perceive these two things: the conventional meaning of whatever appears and the ultimate meaning of how it is, and the validity of ''inference'' which is to infer unmistakenly something other from the perception of a sign that has the capacity for estimating something that is hidden.<ref>'''Mipham Rinpoche:''' ''Gateway to Knowledge'' The Reasoning of Nature</ref>
#the principle of '''establishing a proof''' (''‘thad sgrub kyi rigs pa'')<br>How is this proof being established? It is established by means of the two types of validity: the validity of ''direct perception'' which is to perceive these two things: the conventional meaning of whatever appears and the ultimate meaning of how it is, and the validity of ''inference'' which is to infer unmistakenly something other from the perception of a sign that has the capacity for estimating something that is hidden.<ref>'''Mipham Rinpoche:''' ''Gateway to Knowledge'', The Reasoning of Nature</ref>


==References==
==References==

Revision as of 13:36, 26 December 2008

Four principles of reasoning (Wyl. rigs pa bzhi)

  1. the principle of causal efficiency (bya byed kyi rigs pa)
    All functions of a certain cause producing a certain effect are called the reasoning of function.[1]
  2. the principle of dependency (ltos pa’i rigs pa)
    The fact that everything that is an effect, such as the sprout, is definitely dependent upon its own causes is called reasoning of dependence.[2]
  3. the principle of nature (chos nyid kyi rigs pa)
    Since the efficient function of a thing and its dependence on causes are the very character of that thing, these two principles of reasoning related to them are themselves contained within the wider principle of the nature or evidence of things. [...] When one reaches this point, no other valid proofs are necessary―just as there is no need to explain the reason for a fire's heat. Conventional and ultimate reasonings are both referred to as reasoning based on the [nature or] evidence of things. The relative nature or mode of being of fire is that is throws out heat; the ultimate nature or mode of being of fire is that it lakes inherent existence. Thus a thing's mode of being is established without mistake by both valid cognitions (conventional and ultimate) together, and not by only one of them in isolation. [3]
  4. the principle of establishing a proof (‘thad sgrub kyi rigs pa)
    How is this proof being established? It is established by means of the two types of validity: the validity of direct perception which is to perceive these two things: the conventional meaning of whatever appears and the ultimate meaning of how it is, and the validity of inference which is to infer unmistakenly something other from the perception of a sign that has the capacity for estimating something that is hidden.[4]

References

  1. Mipham Rinpoche: Gateway to Knowledge, The Reasoning of Function
  2. Mipham Rinpoche: Gateway to Knowledge, The Reasoning of Dependency
  3. Mipham Rinpoche: Adornment of the Middle Way. Shantarakshita's Madhyamakalankara with Commentary by Jamgön Mipham. Translated by Padmakara Translation Group, Shambhala, 2005. p. 288.
  4. Mipham Rinpoche: Gateway to Knowledge, The Reasoning of Nature