Part 1 - It will not be realized by those who manifest pride

Now there is the teaching that those who evaluate the Dharma merely verbally will not realize its meaning as it truly is. Keeping track of whether the reason applies to the subject, forward and reverse pervasions, and what kinds of things agree or do not agree with the reason, we are motivated by individual conceptions and kindle erroneous kleshas, so that a bonfire of many sufferings blazes up. Skillful at burning away the being of themselves and others, such beings manifest pride like a mountain,

Mind turbulent with the husks of reasoned complexities
Stirred up as if by the wind, will have no realization.
Bodhicitta not coming or going, taking or leaving,
Is the all-creating essence of uncorrupted wisdom.
By resting in that way, that is how it is seen.

Regarding this, the essence or intrinsic nature, the Lankavatara Sutra says: 

Exponents of logic, bad as well as foolish,
Make an examination of what is like a corpse.

Conceptual examination spreads a thousand great nets of complexities that have nothing whatsoever to do with Dharma. Dharma and the natural state of mind are primordially pure. Nothing needs to

be established or cleared away. On this point, the Precious Sky Sutra and The Tantra of Oral Instruction accord with the Abhisamayalankara and the Uttaratantra of Maitreya:

There is nothing to clear away,
And nothing to be established.
Reality views the real.
To see the real is freedom.

Enlightenment, bodhi in Sanskrit, in Tibetan is jangchub. Eternally undefiled, it is pure, jang. With qualities eternally complete, it is perfect, chub. Arising ceaselessly without obstruction, it is called the mind, citta, sem, of enlightenment, bodhi, jangchub, that is bodhicitta, jangchub sem. As for the teaching that trikaya is primordially self-existing, the All-creating King says:

The meaning of jang is this: The essence bodhicitta
Is self arising, primordial, and completely pure,
Everything that is done by the doer of all, the King,
Is completely pure in the state of Samantabhadra,
That is the explanation of the meaning of jang.

chub is like this: The essence is self-arising wisdom,
Appearance and existence within the vessel and essence,
The buddhas of the three times and beings of the three realms.
As suchness, everything is perfect everywhere.
As all-pervading perfection, chub should be explained.

Sem is like this: The essence is self-arising wisdom.
By that the vessel and essence of the phenomenal world
Is entered, empowered, and thereby rendered luminous.
That is the explanation of the meaning of sem.

Since all dharmas are naturally non-dual and pure, when we see their essential naturelessness, we know how things really are. When we realize that the nature of mind has no coming and going, kleshas neither arise nor cease. There are neither abandoning or antidotes. The kleshas are pure as they are. The Song of the Oral Instructions of the Inexhaustible Treasury (mi zad pa’i gter mdzod man ngag) says:

How could either kleshas or antidotes be produced?
People who work on the kleshas bind themselves in samsara.

Being liberated by seeing the pith, does not depend on abandoning any objects. By knowing the nature of the objects in a dream and the one who grasps them, they are self-liberated. Though others might like to be liberated after abandoning objects, the mere appearance of objects and mind does not bind. However, anyone attached to them is grasped by bondage. As for the instruction to abandon attachment, Tilopa says:

Appearance does not bind, attachment binds.
Therefore cut attachment, Naropa.

The Dohakosha says:

Thinking, “that is pleasant,”
The mind of equanimity
That cherishes such irritation
Falls away from the essence.

Even a little bit
The size of a sesame-hull
Produces forever after
Nothing but suffering.

Mere appearance, since it is without the essence of assertion and denial, does not produce attachment. From merely realizing the unborn essence of mind as what was there from the first, the mind will no longer produce conceptualizing and analysis.^[1] Even if conceptualizing and analysis

are produced, they are not outside of the previous essence, and there is no belief in or attachment to complexities. The All-Creating King says:

In the uncreated nature which is like the sky,
How can there be conception and analysis?

The Dharmaraja Sutra (chos kyi rgyal po’i mdo) says:

When someone is struck with a poisoned arrow, if this is quickly pulled out, that person will be saved. Otherwise, while that person is thinking, “This arose from the feathers, or this arose from the shaft or this arose from the point,” the malady will spread, and that person will die.

Similarly, as we examine and analyze many reasons, with the power of the mental conception, kleshas arise and proliferate.

Therefore, let the mind rest in complete non-thought.

The theories of arrogant people who conceptualize the meaning in mere words have little grasp of how things are. By such knowing who can be satisfied? Those who have deteriorated because of not knowing dispute the Dharma and put faith in complexities. They are far from suchness. The Dohakosha says:

All people without remainder refute what is excellent.
By the fault of pride, they cannot express it.

Also:

Kye Ho! listen to me my son, The corpse of argument by joy knows true abiding.
Because of the explanations and sayings of sentient beings and so on, it is impossible that there be realization.

The Commentary Ascertaining the Intention says:

The bodhisattva Arya Dharma (chos ‘phags) said, “When I reached the buddha field called “Arrogance (dregs pa can)” of the tathagata Vast Renown (grags pa rgya chen), many kinds of extremists thought up all kinds of useless philosophies. They pondered them. They thought about them. They investigated them. Not having realized the true meaning, these sophists argued with each other. They abused. They reviled. Having seen that their philosophies were annihilated they said, ‘Kye ma! When the absolute of the tathagatas is taught to be truly beyond all philosophical reasoning, we think that is right!.’”

The Buddha said, “Arya Dharma, now, by really being beyond all concepts, I have become enlightened. Having become enlightened, I have described it. I have clarified it. I have explained that the absolute is individually and personally apprehended by the noble ones.

“What is apprehended by individual beings is the sphere of concepts. Concepts are the realm of philosophy. The absolute is inexpressible. Reasoning increases contention. The absolute pacifies contention. Truth cannot be examined, inferred, or pondered by reasoning. The markless realization of individual and personal awareness is inexpressible. Therefore it annihilates conventionalities. The absolute Dharma is free from contention. It is beyond the sphere of conceptuality.”

The Sutra Encouraging The Excellent Wish (lhag pa’i bsam pa la bskul ba’i mdo)says:

Mañjushri, those who by having heard much, are self infatuated and haughty, are
separated from a true and proper attitude. The continūm of their minds becomes
unruly. Separate from shamatha and vipashyana, they are far from the utter profundity of the Buddhadharma.

Knowing only verbally, such people never accomplish anything very beneficial. The Avatamsaka Sutra says:

Just like a deaf musician
Who brings delight to others,
But cannot enjoy his own music,
Is Dharma without meditation

Like a ferryman on a river
Helping others to cross over,
But staying there till he dies,
Is Dharma without meditation

As the taste of molasses,
Is unknown from mere description,
The taste of emptiness
Must be tasted in meditation.

Seeking the meaning verbally, devoting oneself only to examination and analysis, is not a cause of true wisdom. The Dohakosha says:

Not drinking the amrita
Of the guru’s oral instructions,
Whose coolness satisfies
The torments of the mind,

In the desert of treatises,
In that desiccated plain,
Tormented by thirst,
We will only die.

The holy guru exemplifying the meaning of profound dharmata is what will satisfy us. Also:

For those who have a wish for rootless suchness
The guru’s oral instructions are enough.

In entering the profound essential meaning, do not hope for enlightenment from merely verbal doctrines of Dharma or mere logical husks and peels. Of the two kinds of philosophical conceptions philosophical conceptions of borders of classes are the words of ordinary beings due to untrue and erroneous attachment to true existence.

Philosophical conceptions of doctrine are those of all the traditions of exponents of real things, because they make exaggerated assertions about these natureless phenomena.

Footnotes and references:

[1]:

rtog dpyod: These terms occur above in the discussion of the dhyanas.