The Tattvasangraha [with commentary]

by Ganganatha Jha | 1937 | 699,812 words | ISBN-10: 8120800583 | ISBN-13: 9788120800588

This page contains verse 2966-2968 of the 8th-century Tattvasangraha (English translation) by Shantarakshita, including the commentary (Panjika) by Kamalashila: dealing with Indian philosophy from a Buddhist and non-Buddhist perspective. The Tattvasangraha (Tattvasamgraha) consists of 3646 Sanskrit verses; this is verse 2966-2968.

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

तस्मादर्थक्रियाभासं ज्ञानं यावन्न जायते ।
तावदाद्येऽप्रमाशङ्का जायते भ्रान्तिहेतुतः ॥ २९६६ ॥
अनन्तरं फलादृष्टिः सादृश्यस्योपलम्भनम् ।
मतेरपटुतेत्यादि भ्रान्तिकारणमत्र च ॥ २९६७ ॥
कार्यावभासिविज्ञाने जाते त्वेतन्न विद्यते ।
साक्षाद्वस्तुनिबद्धायाः क्रियायाः प्रतिवेदनात् ॥ २९६८ ॥

tasmādarthakriyābhāsaṃ jñānaṃ yāvanna jāyate |
tāvadādye'pramāśaṅkā jāyate bhrāntihetutaḥ || 2966 ||
anantaraṃ phalādṛṣṭiḥ sādṛśyasyopalambhanam |
materapaṭutetyādi bhrāntikāraṇamatra ca || 2967 ||
kāryāvabhāsivijñāne jāte tvetanna vidyate |
sākṣādvastunibaddhāyāḥ kriyāyāḥ prativedanāt || 2968 ||

From all this it follows that so long as the cognition envisaging effective action does not appear,—there is always a suspicion of the initial cognition being wrong (invalid); because of the causes of misapprehension.—(2966)

In regard to the first cognition, there are various grounds for suspecting it to be wrong,—such as (1) the non-perception of its effect (in the shape of effective action), (2) perception of similarity, (3) inefficiency of the cognition and so forth. When, however, there appears the cognition envisaging its effect, there are no such grounds; because there is direct perception of action, which is directly related to the entity cognised.—(2967-2968)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

[verse 2966]:

The argument is summed up in the following:—[see verse 2966 above]

Says the Opponent:—“Like the initial cognition, the cognition of effective action also is produced directly by the thing, Fire, itself;—then why should there be suspicion of invalidity regarding the initial cognition only, and not regarding the other cognition?”

Answer:—[see verses 2967-2968 above]

[verses 2967-2968]:

In connection with the initial cognition (of Eire), there are several grounds for suspecting it to be wrong; for instance, (I) immediately after the cognition, there does not come about its effect in the shape of Burning and the like, (2) it is similar to wrong cognitions, and (3) the inefficiency of the cognition;—‘and so forth’ includes unconcernedness, absence of repetition, etc.—In regard to the cognition of the effect, on the other hand, there is no reason to suspect it to be wrong; hence its confirmation comes from itself.—(2967-2968)

In regard to the initial cognition also, when, by frequent repetition, etc, the grounds of suspicion have been dispelled, the validity comes by itself.—This is what is pointed out in the following—[see verse 2969 next]

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