Verse 3612-3619

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

सम्भिन्नालापहिंसादिकुत्सितार्थविवर्जिताः ।
क्रीडाशीलपिशाचादिप्रणीताः स्युः कथं च ताः ॥ ३६१२ ॥
सम्भिन्नालापहिंसादिकुत्सितार्थोपदेशनम् ।
क्रीडाशीलपिशाचादिकार्यं तासु न विद्यते ॥ ३६१३ ॥
प्रमाणद्वयसंवादि मतं तद्विषयेऽखिले ।
यस्य बाधा प्रमाणाभ्यामणीयस्यपि नेक्ष्यते ॥ ३६१४ ॥
यच्चात्यन्तपरोक्षेपि पूर्वापरविबाधितम् ।
करुणादिगुणोत्पत्तौ सर्वपुंसां प्रयोजकम् ॥ ३६१५ ॥
सर्वाकारधरोपेतं सद्वृत्तप्रतिपादकम् ।
इहामुत्र च भव्यानां विविधाभ्युदयावहम् ॥ ३६१६ ॥
सर्वानुशयसन्दोहप्रतिपक्षाभिधायकम् ।
निर्वाणनगरद्वारकपाटपुरभेदि च ॥ ३६१७ ॥
तच्चेत्क्रीडनशीलानां रक्षसां वा वचो भवेत् ।
त एव सन्तु सम्बुद्धाः सर्वतल्लक्षणस्थितेः ॥ ३६१८ ॥
नहि नामान्तरक्लृप्तौ वस्तुरूपं निवर्त्तते ।
विशिष्टेऽशिष्टसंज्ञां तु कुर्वन्निन्द्यः सतां भवेत् ॥ ३६१९ ॥

sambhinnālāpahiṃsādikutsitārthavivarjitāḥ |
krīḍāśīlapiśācādipraṇītāḥ syuḥ kathaṃ ca tāḥ || 3612 ||
sambhinnālāpahiṃsādikutsitārthopadeśanam |
krīḍāśīlapiśācādikāryaṃ tāsu na vidyate || 3613 ||
pramāṇadvayasaṃvādi mataṃ tadviṣaye'khile |
yasya bādhā pramāṇābhyāmaṇīyasyapi nekṣyate || 3614 ||
yaccātyantaparokṣepi pūrvāparavibādhitam |
karuṇādiguṇotpattau sarvapuṃsāṃ prayojakam || 3615 ||
sarvākāradharopetaṃ sadvṛttapratipādakam |
ihāmutra ca bhavyānāṃ vividhābhyudayāvaham || 3616 ||
sarvānuśayasandohapratipakṣābhidhāyakam |
nirvāṇanagaradvārakapāṭapurabhedi ca || 3617 ||
taccetkrīḍanaśīlānāṃ rakṣasāṃ vā vaco bhavet |
ta eva santu sambuddhāḥ sarvatallakṣaṇasthiteḥ || 3618 ||
nahi nāmāntaraklṛptau vasturūpaṃ nivarttate |
viśiṣṭe'śiṣṭasaṃjñāṃ tu kurvannindyaḥ satāṃ bhavet || 3619 ||

Being devoid of teachings of mixed character and those of slaughter and such other evil things,—how could these teachings be the work of sportive goblins and others? in them, there is no teaching of mixed character; nor of slaughter and other evil things, which alone could be the work of sportive goblins and others.—All that lies within the purview of the two means or forms of right cognition is in strict accord with these; and nothing of the slightest thing contrary to them is vouched for by the two means of cognition. Even in regard to absolutely supersensuous things, the said teaching is not annulled by anything past or future; it prompts the manifestations of such qualities as compassion and the like; it is endowed with all forms, expounds right behaviour; it is conducive to various forms of welfare here and elsewhere; it teaches the antidote to all kinds of love, hatred and the rest; it opens the gate to the city of nirvāṇa.—If such teaching could be the work of playful persons or demons, then these same may be the ‘enlightened beings’, as fulfilling all the conditions of ‘enlightenment’! Merely by giving a different name to a thing, its real form does not become altered. In fact, if a man were to call the cultured ‘uncultured’,—he himself would be subject to the derision of all good people.—(3612-3619)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

It has been argued, under the same Text 3244, that—“there would be no confidence in these Teachings”.

The answer to this is as follows:—[see verses 3612-3619 above]

If there were teaching of dancing, music, slaughter, incest and such things—as to be done,—then, in as much there would be found the work of playful goblins and such persons,—it might come within the range of possibility to think of it as the work of these persons; as a matter of fact, however, the words of the Blessed Lord are found to be—not incompatible with any forms of right cognition,—free from self-contradictions,—fit for noble people,—prompting men to Compassion and other such qualities,—conducive to the attainment of Heaven and Final Liberation;—all this has been fully explained before.—How could such teaching be the work of playful goblins?—If you apply the name ‘goblin’ to men also, you may do so; but mere naming does not deprive the thing of its nature. On the contrary, you yourself, by behaving like an uncultured person towards the highly cultured Blessed Lord, would be open to the derision of good men.

Such in brief is what is meant by the Text as a whole. The meaning of the words is as follows—‘Teachings of mixed character’—e.g. those of singing, etc;—‘slaughter’—killing of animalsevil things’—like sensuality, dishonesty and the like.—‘In accord with the two means or forms of right cognition’;—the two means are Perception and Inference; ‘accordance with these’—is saying nothing contrary to these;—‘matam’—found to be;—in all matters contained therein’—matters within the purview of the two Means of Right Cognition,—it is in strict accord with these latter; such is the construction of the sentence.—‘Right behaviour’—which is excellent, in the beginning, middle and end; such as Continence and the like.—‘Sarvānuśayasandoha’—the entire mass of perception, thoughts and ‘Afflictions’,—‘Fulfilling all the conditions’—Having all the characteristics of the ‘enlightened Person’,—This has been thus described—‘When all that had to be known becomes known, all that had to be reflected upon has become reflected upon, all that had to be abandoned has become abandoned,—then the Person is said to have become Buddha, Enlightened’.—(3612-3619)