In Buddhist Dharma, both definiendum and definition have corresponding explanations, just like how words and letters in a language each have their own meanings before learning the language—extremely rigorous and well-structured.
Conceptual cognition can nominally posit any permanent phenomenon.
Conceptual cognition can nominally posit any impermanent phenomenon, yet all impermanent phenomena are established even without nominal positing by conceptual cognition.
Conceptual cognition can nominally posit non-existents, but certain non-existents do not require nominal positing—for a hare’s horn, for example, is not something that can be posited solely through conceptual cognition.
Those that exist only through conceptual designation:
By negating impermanent phenomena and certain non-existents (such as the horn of a rabbit), the scope encompasses permanent phenomena and existents that require conceptual designation (such as the offspring of a mule).
Those that do not exist merely through conceptual designation:
By negating permanent phenomena and existents that require conceptual designation, the scope encompasses impermanent phenomena and non-existents that do not require conceptual designation.
Transformation starts here. This is a sublime and extraordinary karmic condition—do not let it pass!
this is a path in search of the supreme truth. grand yet arduous
In Buddhist Dharma, both definiendum and definition have corresponding explanations, just like how words and letters in a language each have their own meanings before learning the language—extremely rigorous and well-structured.
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Why rabbit horns do not exist, yet the meaning-generality of rabbit’s horns exists. Looking forward to the follow-up answer.
The concepts of birth, dwelling, and death are roughly divided into three stages.
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Conceptual cognition can nominally posit any permanent phenomenon.
Conceptual cognition can nominally posit any impermanent phenomenon, yet all impermanent phenomena are established even without nominal positing by conceptual cognition.
Conceptual cognition can nominally posit non-existents, but certain non-existents do not require nominal positing—for a hare’s horn, for example, is not something that can be posited solely through conceptual cognition.
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Is ‘arising, abiding, and ceasing’ a concept of gross impermanence or subtle impermanence? How does one observe arising, abiding, and ceasing?
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Those that exist only through conceptual designation:
By negating impermanent phenomena and certain non-existents (such as the horn of a rabbit), the scope encompasses permanent phenomena and existents that require conceptual designation (such as the offspring of a mule).
Those that do not exist merely through conceptual designation:
By negating permanent phenomena and existents that require conceptual designation, the scope encompasses impermanent phenomena and non-existents that do not require conceptual designation.
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Do the truths of Buddhism and the truths recognized by the mundane world have any overlapping areas?