Master Zong Kaba carefully read the explanation given by the moon-weight theorists on this issue, and pointed out that these paragraphs clearly indicate that "in the context of the real context" or "as far as the truth is concerned", the cognition of the general world is not a positive source of information. The term "truth" here means "authenticity" or "truth as it is". These nouns refer to "truthfulness" or the self-nature of things, and they refer to emptiness. Therefore, Master Zong Kaba explained that the month-weighing theorists obviously want to teach us that we can't rely on the general senses (five) to tell us whether something is "self-empty". When looking at a table, our eyes present an image as if something is placed there, as if the table exists independently of us and has its own causes and branches (components). In this regard, eye knowledge is "not quantity in any case", and in this regard, eye knowledge is "not an effective cognition". If we want to get the correct information about whether things exist in their own nature or in themselves, we must tune to channel B, and question the ontology of that table by observing, applying an argument. As the moon-weighing theorist pointed out, if the general senses have given us a true and correct description of victory, then why should we strive to develop bodhicitta?
Master Zong Kaba went to great lengths to explain that if our general "famous sayings" are not damaged by visual illusions, drugs, wrong opinions, etc., then they will be a reliable source of information about what exists or does not exist. In this case, they are "quantitative" (effective) or authoritative. They can tell us whether there is a table in this room; Whether the moon is shining; The road will turn there. We can rely on the kind of knowledge they provide.
Some sects of Buddhist philosophy hold that effective cognition is "quantity" because it correctly reaches the "self-nature" of its surroundings. These sects also claim that the environment exists through their self-nature. As a result, these sects believe that "quantity" (effective cognition) means understanding the self-nature of a surrounding environment, and by seeing its self-nature, it is proved that the surrounding environment does exist. The month-weighing theorists attack this idea of "quantity" because in this idea, positive quantity is only possible on the basis of "reality". If these paragraphs are taken out of the context, some people may think that the monthly theorists generally break the claim that "cognition of various famous sayings is quantity". However, this kind of thinking will contradict the clear statement of the monthly commentator: "I use four quantities to establish all kinds of meanings in the world."
As explained by Master Zong Kaba, the viewpoint of the month-name theorists lies in the fact that there is a positive amount of famous sayings (famous sayings), but it is not the cognition that the environment exists through its self. More precisely, the famous saying that the heart's understanding of the surrounding environment is illusory, which is the key point. The table is not true, it does exist, but it doesn't exist as it appears on the surface. When we make an observational search for this table that appears to exist independently, we have nowhere to find it. Therefore, the table exists, but at the same time, because it does not exist as it appears, it is illusory. The environment where these famous sayings appear falsely (the environment where they really exist) is the environment where famous sayings are recognized. False and reliable knowledge that appears in front of our senses and in the context of famous sayings is indispensable to the way of practice. Only when wisdom is combined with compassion and good deeds can we find the liberation through wisdom and complete the Buddha's fruit. Compassionate heart must hold on to the suffering beings, and these beings will of course appear in vain, as if they are above the realm and independent reality. With a deeper understanding of emptiness, we become less and less distrustful of this "disorder manifestation", but it will always exist before we become a Buddha. This is a strange truth, but it is the crux of the matter: we get reliable information about general things in the world from our senses, even though our senses are deceived at the same time, without really understanding the way these things really exist. To clarify this point, Master Zong Kaba and his followers once said that, for example, our eyes and ears are "disordered" rather than "upside down". The reason why they are confused is that they constantly present the images of their surroundings as entities, self-nature, and independent things. They are "reliable" rather than "upside down" because their colors, sounds, shapes, tastes, smells and textures do exist.
You might think that since "famous sayings" are reliable sources of knowledge, and since they know that things exist with their own nature, things do exist with their own nature in the sense of famous sayings. On this point of view, things have no self-nature in victory, but in famous sayings, we distinguish tables from chairs, red cars from blue cars by the different self-nature of things. Master Zong Kaba argued that this is the viewpoint of the Qing debater from the middle school, and after being called the debater in the month, it also rejected this viewpoint. It is not easy to understand this well. As Master Zong Kaba said, "It seems very difficult to establish all kinds of famous sayings because we have to break our self even in famous sayings." Perhaps thinking of many Tibetans at the same time, Master Zong Kaba added: "This has caused many people to fall into a great slander."
tables, cars and buttegaros exist in famous sayings. For master Zong Kaba, saying that something exists in famous sayings means that it does exist, because it is found by a reliable heart, such as an eye that can recognize shapes and is undamaged. Under the observation of Shengyi, we can't find things like tables, so they don't exist in Shengyi, but as we know, they are completely unaffected by observation. On the other hand, the opinions of self-nature or self-identity are broken by observation. Self does not exist at all, so even in famous sayings, it does not exist.
for most people, it's too much for us to know all this at once when we start our research. When trying to sort things out, we should always remember one key point: the origin is the balance point, that is, the middle way. One thing depends on another, and our choices affect the consequences. Everything is born precisely at a certain moment, not because of its unique self-nature, but because of its relationship with a vast network of karma, in which every node has no self-nature.
The text comes from Master Zong Kaba's "The Broadest Theory of Bodhi Ways".