འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད intro.28

intro.28

The tathāgatas, who appear as emanation bodies (nirmāṇakāya), are said to be like a manifestation, an apparition. Through their skillful means and sovereign power (adhiṣṭhāna), they liberate beings by imparting three kinds of teaching: the sūtras, the Vinaya, and the mātṛkās (generally taken as more or less equivalent to the Abhidharma and related literature): (1) The sūtras teach what was heard, how to take refuge, the training, and the awakening. (2) The Vinaya teaches the precepts and prātimokṣa vows to hearers and bodhisattvas. (3) The mātṛkās are systematic teachings on important doctrinal points, such as the defining characteristic of the conventional and the ultimate, the defining characteristic of referential objects consisting of the awakening factors and their features, and so forth. In the section of the mātṛkā pertaining to the ascertainment of the qualities of cognitive objects, the Buddha goes into a lengthy discussion on logical analysis according to the four principles of reason (yukti): (1) the principle of reason based on dependence (apekṣāyukti), (2) the principle of reason based on cause and effect (kārya­kāraṇayukti), (3) the principle of reason based on logical proof (upa­pattisādhana­yukti), and (4) the principle of reason based on the nature of phenomena itself (dharmatāyukti). The explanation given by the Buddha on the third yukti of this list (cf. ) is very extensive and resembles a short treatise on epistemology in which the notion of means of knowledge or valid cognition (pramāṇa) is meticulously investigated. In this section, the Buddha explains the characteristics of valid and invalid reasonings. He concludes by stating that three types of valid cognition should be accepted: direct cognition (pratyakṣa), inference (anumāna), and authoritative scriptures (āptāgama).