Ngag-wang-pal-dan’s commentary clarifies the problems associated with not following each of these dictums at the appropriate time: 1. When understanding—that is, hearing—all doctrines, if one takes as true all that is explained and does not analyze the meaning of words, one will not know how to distinguish the correct from the quasi. Therefore, in order not to lose out at that time, the first reliance [rely on doctrine, but do not rely on persons] is posited. 2. When holding all doctrines without forgetting, if one is intent only on words, one will fall from holding the meaning without forgetting it. Therefore, in order not to lose out at that time, the second reliance [rely on meaning, but do not rely on words] is posited. 3. When closely investigating meaning—at the time of [states] arisen from thinking doing proper mental application—if one merely takes conventionalities to mind, one will not gain arisen from thinking with regard to the ultimate. Therefore, in order not to lose out at that time, the third [rely on definitive meaning, but do not rely on meaning] is posited. 4. When achieving doctrine—the path of liberation—in with doctrine, if one is satisfied with mere conceptual consciousnesses arisen from hearing, thinking, and one will not gain uncontaminated pristine wisdom in which clear perception of the meaning of reality has reached completion. Therefore, in order not to lose out at that time, the fourth reliance [rely on pristine wisdom, but not on is posited. Jam-yang-shay-pa’s Indian source, Asaṅga’s Grounds of Yogic Practice, is cryptic in its brevity: Concerning this, in brief, because of losing out and not losing out at four times—when understanding all doctrines, when holding all doctrines, when closely investigating or contemplating the of all doctrines, and when achieving all doctrines in with doctrine—four [types of] persons are presented, whereby the four reliances are presented. Four to be relied on. About what is to be relied upon, the four reliances are associated with four factors: 1. scriptures, that is, Buddha’s high sayings;
Ngag-wang-pal-dan’s commentary clarifies the problems associated with not following each of these dictums at the appropriate time: 1. When understanding—that is, hearing—all doctrines, if one takes as true all that is explained and does not analyze the meaning of words, one will not know how to distinguish the correct from the quasi. Therefore, in order not to lose out at that time, the first reliance [rely on doctrine, but do not rely on persons] is posited. 2. When holding all doctrines without forgetting, if one is intent only on words, one will fall from holding the meaning without forgetting it. Therefore, in order not to lose out at that time, the second reliance [rely on meaning, but do not rely on words] is posited. 3. When closely investigating meaning—at the time of [states] arisen from thinking doing proper mental application—if one merely takes conventionalities to mind, one will not gain arisen from thinking with regard to the ultimate. Therefore, in order not to lose out at that time, the third [rely on definitive meaning, but do not rely on meaning] is posited. 4. When achieving doctrine—the path of liberation—in with doctrine, if one is satisfied with mere conceptual consciousnesses arisen from hearing, thinking, and one will not gain uncontaminated pristine wisdom in which clear perception of the meaning of reality has reached completion. Therefore, in order not to lose out at that time, the fourth reliance [rely on pristine wisdom, but not on is posited. Jam-yang-shay-pa’s Indian source, Asaṅga’s Grounds of Yogic Practice, is cryptic in its brevity: Concerning this, in brief, because of losing out and not losing out at four times—when understanding all doctrines, when holding all doctrines, when closely investigating or contemplating the of all doctrines, and when achieving all doctrines in with doctrine—four [types of] persons are presented, whereby the four reliances are presented. Four to be relied on. About what is to be relied upon, the four reliances are associated with four factors: 1. scriptures, that is, Buddha’s high sayings;