by Ganganatha Jha | 1937 | ISBN-10: 8120800583 | ISBN-13: 9788120800588
This page describes verse 699-700 of the Tattvasangraha (English translation) by Shantarakshita (8th century), including the commentary (Panjika) by Kamalashila: both dealing with philosophy from a Buddhist and non-Buddhist perspective. The Tattva-sangraha (aka Tattvasamgraha) consists of 3646 verses.
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:
यदि गन्त्रादिरूपं तत्प्रकृत्या गमनादयः ।
सदा स्युः क्षणमप्येवं नावतिष्ठेत निश्चलम् ॥ ६९९ ॥
यस्माद्गत्याद्यसत्त्वेऽपि प्राप्नुवन्त्यस्य चे ध्रुवम् ।
अत्यक्तपूर्वरूत्वाद्गत्याद्युदयकालवत् ॥ ७०० ॥
yadi gantrādirūpaṃ tatprakṛtyā gamanādayaḥ |
sadā syuḥ kṣaṇamapyevaṃ nāvatiṣṭheta niścalam || 699 ||
yasmādgatyādyasattve'pi prāpnuvantyasya ce dhruvam |
atyaktapūrvarūtvādgatyādyudayakālavat || 700 ||
If the action of going and the rest constituted the very essence of the ‘moving entity’,—then, this latter could not stay immobile for even a single moment; because even when the going, etc. are not there, they should certainly be there,—inasmuch as the object has not renounced its previous form, and is exactly as it was at the time of the appearance of the going, etc.—(699-700)
Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):
The following might be urged:—“Even if the non-momentary object is always the same,—inasmuch as, by its very nature, it has the form of the ‘moving entity’,—it could have Action; hence our Reason is not Inconclusive”.
The answer to this is provided in the following—[see verses 699-700 above]
If such objects as Devadatta and the like, which are held to be non-momentary, were, by their very nature, connected with the Actions of Going, Throwing up and the rest,—then, they should never stand unmoving; as the Going nature would always be there. Hence in the case of these, Devadatta, etc., who are endowed with the action of Going,—even when there is no Going—i.e. even when they are standing immobile,—the said actions of Going, etc. should be there,—just as at the time of the appearance of those acts; because the objects will not have abandoned their previous form or nature.—(699-700)