Taken from Dharma Conection

John Ahn:




Hence, sadhana.












However in Prasangika it is said that phenomena r merely names and imputations. But "mere" imputation in Prasangika cannot be understood apart from its dependencies. This dependency is key and is what dependent arising and emptiness are about. When Prasangika says that things or phenomena are just mere labels, names, designations or imputations, it is not as we understood in common English terminology, rather, it is to be understood from the perspective of dependent designations, not just designations. Without understanding this dependencies, we are not understanding what is meant by "mere designations".


This extends to all phenomena be it conditioned or unconditioned phenomena.

Thusness also wrote before:

"Don’t misunderstand the term “mere imputation” wrongly. It is very important to understand the term “mere” is very special in Prasangika. “Mere” and “cannot stand at its own side” are synonym. In other words, you can treat “mere” to mean “because the emptiness of phenomena is deep and the dependencies are profound, it cannot be expressed but called it ‘mere’”. Much like Tao cannot be expressed, very reluctantly, LaoTze named it Tao. It is completely opposite of our common usage like “don’t worry, it is merely a label”.




Anyway just my 2 cents. Please read and understand with yor own insights and experiences. See you in Singapore!"

"Proliferation arises because whatever dependently arises is treated as true and real, not because it is non-conceptually or conceptually experienced. In fact when whatever arises is directly and non-conceptually
experienced, its brilliance and crystal clarity has stronger tendency of blinding us into treating it as true and real. This makes the mind grasped more and unwillingness to let go is stronger because it seems so real and undeniable."

"Not even being non-conceptuality can stop such tendencies becoz it is not just abt freedom from concepts."

"...But to me, as I started from a direct experience of presence, I do not c the need to put an end to conceptuality by way mmk ... That is MMK imo is much more than putting an end to conceptuality. It will b quite a clumsy technique if the sole purpose is to reach that as a goal. Zen koan, the two stanzas, vipassana bare attention, self enquiry are all more efficient and effective ways to achieve that goal. In fact after I got familiar why these techniques, I hv my own koan and techniques to trigger ppl into non-conceptual experiences...lol"


"…The process of eradicating avidyā is conceived… not as a mere stopping of thought, but as the active realization of the opposite of what ignorance misconceives. Avidyā is not a mere absence of knowledge, but a specific misconception, and it must be removed by realization of its opposite. In this vein, Tsongkhapa says that one cannot get rid of the misconception of 'inherent existence' merely by stopping conceptuality any more than one can get rid of the idea that there is a demon in a darkened cave merely by trying not to think about it. Just as one must hold a lamp and see that there is no demon there, so the illumination of wisdom is needed to clear away the darkness of ignorance."

Thubten Chodron:


We talked about one scheme of organizing the different types of dependent arising:

the causal dependence
then dependence on its parts which pertains also to permanent phenomena
and then the third one is dependent designation.

This third one means arising in dependence upon term and concept, which they also call existing by being mere name. What this means is that something doesn’t exist as a certain object until it is labeled by that name. The classic example they give which is very simple. It’s this: you didn’t become David until your parents labeled you David. The kitty didn’t become Manjushri until we labeled him Manjushri. The idea is that those things don’t exist as that particular object until they are labeled...

...It isn’t that things just totally vanish if they are not being labeled. On the other hand, it doesn’t mean that everything we label actually exists. We can label “rabbit’s horn,” we can conceive of rabbit’s horn. We certainly conceived of weapons of mass destruction in Iraq and labeled them. But just because there’s a term and concept, doesn’t mean that there’s an object. Why? Because you need not only the term and concept, but you need a basis of designation that is suitable to bear that label. What was there in Iraq? There was nothing suitable to bear that label. How about with the rabbit’s horn? The rabbits have ears but there’s nothing suitable to bear the label “rabbit’s horn.” It doesn’t mean that everything we label exists. Just as we learn that everything we think doesn’t exist either.
Consciousness is implied by sensations, but really there are just sensations. You could say that they contain "consciousness" in them, or you could say something like, "In the seeing, just the seen," which is a lot cleaner, if you ask me.
It is on ignorance that there are volitional formations, and on volitional formations depend consciousness, etc.
Thus, with the dissolution of ignorance, sensations are just as they are.
Sensations are utterly transient, so there no substantial thing to awaken in ultimate terms.
Instead, a process of identification and delusion stops, such that no longer do empty, transient, simple sensations create a fundamental illusion of a permanent, continuous, separate, perceiving self that could be liberated.
So, the question is ill-formed: it is not right to ask, "What is liberated?", and it is better to say, "Liberation occurs when a process of delusion stops," or, "Liberation occurs when clear perception of the way sensations always were occurs."
This is also useful, as it points to method, the method being clear perception of sensations.

- Daniel Ingram