འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 101

101

the lakṣaṇa of full establishment, and the lakṣaṇa of an upadeśa of thoroughly pure scriptural authority. Therein, what is directly perceived in the world—that all saṃskāras are impermanent, all saṃskāras are suffering, and all dharmas are devoid of self—and whatever is concordant with that, is the lakṣaṇa of direct perception. That all saṃskāras are momentary, that the next world exists, and that good and bad karma are not wasted; the directly perceived fact of the impermanent nature abiding in these; the direct perception that diverse sentient beings depend on diverse actions; the direct perception that happy and suffering sentient beings depend on virtuous and non-virtuous deeds; whatever is inferred regarding what is not directly perceptible; and whatever conforms to that—these are the lakṣaṇa of direct perception based thereon. The application of the perception of transmigration and rebirth known to the entire world regarding internal and external saṃskāras; the application of the perception of suffering such as birth; the application of the perception of lack of independence; and also the application of the perception of prosperity and decline known to the entire world in other realms; and whatever is concordant with such—this should be known as the lakṣaṇa of applying a parallel example of its own class. In this way, whatever is the lakṣaṇa of direct perception, the lakṣaṇa of direct perception based thereon, and the lakṣaṇa of applying a parallel example of its own class—because these are definitively certain regarding what is to be established—should be known as the lakṣaṇa of full establishment. Mañjuśrī, that which was spoken by the Omniscient One in the upadeśas, such as 'Nirvāṇa is peace,' and whatever is concordant with such, should be known as the lakṣaṇa of an upadeśa of thoroughly pure scriptural authority.