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śaktakāraṇasadbhāvād viṣayasyāpyadūṣaṇāt / taddūṣaṇe tvabhāvena viparyāsaḥ prasajyate // | Due to the presence of [its] efficient cause and the non-refutation of [its] object; but if there were refutation of that [self], [its] non-existence would entail a contradiction. |
janmaprabandhātyantopaśamo hi sarveṣām eva mokṣa itīṣṭam tasya ca prāptiheturbhagavad vacanam eva janmahetukleśapratipakṣabhūtasya nairātmyadarśanasyātraivopadeśāt nānyatra / | Indeed it is accepted by all that liberation is the absolute cessation of the series of births, and the means of attaining that is solely the word of the Blessed One, because the teaching of the vision of selflessness, which is opposed to the afflictions that are the cause of birth, [is found] only here and nowhere else. |
sarveṣām eva cānyatīrthyānāṃ vitathātmadarśanābhiniviṣṭatvāt / | And all other philosophers are [indeed] attached to false views regarding the Self. |
ato bhagavad vacanam evābhyudayaniḥśreyaprāptyupāyabhūtatvād dharmalakṣaṇaṃ yuktaṃ nānyat / | Therefore, only the words of the Blessed One, being the means of attaining prosperity and the highest good, can [rightfully] be the indicator of dharma, nothing else. |
tenaitad eva śreyorthibhir āśreyaṃ nānyad iti samudāyārthaḥ / | Therefore, this alone should be relied upon by those seeking welfare, nothing else — such is the meaning of the whole [text]. |
avayavārthas tūcyate satkāryadarśanodbhūtatvaṃ kleśaughasya kathaṃ siddham iti cedāha ātmātmīyetyādi / | [Now] the meaning of the individual parts is explained: [If someone asks:] "How is it established that the mass of afflictions arises from the view of real effects?", [then the answer] is stated [beginning with] "ātmātmīya." |
etaccātmābhiḥ pūrvam eva vyākhyātam / | And this has already been explained by us before. |
yadi nāma kleśaughaḥ satkāryadarśanodbhūtasthāpi katham asau nairātmyadarśanān nivartata ity āha sattvadṛgityādi / | [If someone asks:] "Even if the mass of afflictions arises from the view of real effects, how is it removed by the perception of selflessness?", [the answer] is stated [beginning with] "sattvadṛk." |
sattvadṛk sattvadarśanam / | "Sattvadṛk" means the perception of existence. |
satkāryadṛṣṭir iti yāvat / tasyāḥ pratyanīkam pratipakṣaḥ / | That is to say, the view of real effects; of this [view], [the perception of selflessness] is the counter-agent [and] opponent. |
etad api pūrvaṃ darśitam eva / | This too has already been shown before. |
nairātmyanidarśane / seti / sattvadṛk / | [In] "the demonstration of selflessness"; "that" [refers to] the perception of existence. |
tanmūla iti / | "Having that as its root" [means] due to the [notion of real existence]. |
hetvabhāvād iti / sattvadarśanākhyasya hetor abhāvāt / | "On account of the absence of cause," i.e., due to the cessation of the cause [which consists] in the notion of real existence. |
tasminniti / kleśarāśau / taddhetur iti / kleśarāśihetuḥ / | "When that [ceases]," i.e., when the mass of afflictions [ceases]. "Due to that," i.e., due to the mass of afflictions. |
na jāyata iti / | "It is not born [again]." |
nahi kāraṇabhāve kāryasyotpādo yukto nirhetukatvaprasaṅgāt / | For when the cause is absent, the arising of the effect is not reasonable, as [this would] lead to [the absurdity of something] being without cause. |
tadatyantavinirmuktiriti / | [This is] "complete liberation from that." |
teṣāṃ kleśānāṃ tasya vā punarbhavasyātyantaṃ punar utpattito vimuktis tadatyantavinirmuktiḥ / | "Complete liberation from that" means absolute liberation from these afflictions or from rebirth, [there being] no further arising. |
yathāhuḥ tadatyantavimokṣo 'pavarga iti / | As they have declared: "Final emancipation is complete liberation from that." |
nanu cānyamteṣvapi tattvadarśanaṃ niḥśreyasaheturabhyudayahetavaś ca daśa kuśalāḥ karmapathāḥ proktāḥ tat kathaṃ nairātmyadarśanām evādvitīyaṃ mokṣādvāramity ucyata ity āha sarveṣām ityādi / | "But in other systems too, the perception of truth has been declared to be the cause of the highest good, and the ten wholesome paths of action have been proclaimed as causes of prosperity. So why is it said that the perception of selflessness alone is the unique door to liberation?" Thus [the opponent] speaks, [and the answer begins with] "all" etc. |
tatrāhaṅkārodbhavatvāt skandhānāṃ tannivṛttau muktir iti sarveṣām eva mumukṣūṇāmātrāvivādaḥ / | Since the aggregates arise from ego-consciousness, liberation [occurs] upon its cessation - on this point there is no dispute among all those seeking liberation. |
sā cāhaṅkāranivṛttir anyatīrthyānāṃ na sambhavati vitathātmadarśanābhiniviṣṭatvāt teṣām ahaṅkārasya cātmadarśanamūlatvāt / | But this cessation of ego-consciousness is not possible for adherents of other systems, because they are attached to false views of self and because their ego-consciousness is rooted in the view of self. |
tat katham ayam ātmasattve ātmasattvābhiniveśe sthite satyavikalakāraṇe svaviṣaye cātmanyavidūṣite nivarteta | How could this [I-notion] cease when there exists attachment to the existence of a Self, which is the cause of misconception, and when its own object in the form of Self has not been refuted? |
yathoktam sāhaṅkāre manasi na śamaṃ yāti janmaprabandho nāhaṅkāraścalati hṛdayādātmadṛṣṭau tu styām | As it has been said: "When the mind is possessed of ego-consciousness, the series of births does not cease; and the ego-consciousness does not depart from the heart as long as the view of Self remains." |
anyaḥ śāstā jagati bhavato nāsti nairātmyavādī nānyastasmād upaśamavidhestvanmatādasti mārgaḥ iti | "There is no other teacher in the world besides you who teaches the doctrine of no-self; therefore there is no other path to peace except your doctrine." |
tathā hi manodharmā na kaṇṭakādivad utkīlyāpanetavyāḥ | For mental properties cannot be pulled out and discarded like thorns. |
kiṃ tarhi yathābhūtaviṣayābhiniveśena te pravṛttās taddhetudūṣaṇāt | Rather, they arise from attachment to objects [seen] as they are not, [and cease] through the refutation of their cause. |
vidūṣayatyevātmānaṃ yogīti cedāha taddūṣaṇetyādi | If one says "But the Yogin does refute the Self," [the answer is given in] the statement about its refutation. |
tathā hi hi vidūṣyamāṇo nāstītyevam abhāvakāreṇa dūṣyaḥ anyathā taddūṣaṇavaityarthyaṃ syāt | For if it is to be refuted, it must be refuted through negation, saying "it does not exist"; otherwise, the refutation would be pointless. |
tathā hi yadi sattvenātmānam abhiniveśya duḥkhahetutvena taṃ dūṣayet tadānarthakam eva dūṣaṇaṃ syāt | For if one first accepts the Self as existent and then refutes it as being the cause of suffering, such refutation would be meaningless. |
tyāgārthaṃ hi taddūṣaṇam | For refutation is for the purpose of abandonment. |
naca svato nityasya svabhāvabhūtasya tyāgaḥ sambhavatītyato 'narthakam eva tadāpadyate | And abandonment of what is considered inherently eternal and one's own nature is not possible; therefore it becomes meaningless. |
nacābhāvākāreṇa dūṣyastair ātmā ātmani satyāsatyatvābhiniveśena teṣāṃ viparyāsaprasaṅgāt | Nor can they refute the Self through negation, because having [first] been attached to the Self as real, [if they then consider it] unreal, they would fall into self-contradiction. |
na yuktaṃ nāhamityevaṃ yadyahaṃ nāma vidyate / | The notion "I am not" cannot be right if the "I" [indeed] exists. |
niyamāt tattvavidyāti nirvāṇam iti vā mṛṣā // | Or else, [the claim] that one who knows the truth must necessarily attain nirvāṇa is false. |
nāham ityevam iti nāham ityevaṃ darśanaṃ na yuktam ity arthaḥ / | The meaning is that this view [expressed as] "I am not" - this view "I am not" - cannot be right. |
yadyātmāstītyarthaḥ / | [That is,] if the ātman exists. |
tasmāt tattvaviruddhavadīyo nirvāṇaṃ yātītyetan mṛṣā / | Therefore, your [claim] that one who speaks contrary to truth attains nirvāṇa is false. |
yato 'haṅkāravigamān muktiriṣṭā na cātmani viṣayabhūte sthite 'haṅkāranivṛttir yukteti kuto yuktiḥ // | Because liberation is accepted [to come] from the cessation of the I-notion, and when the ātman remains as an object [of cognition], the cessation of the I-notion cannot be right - so how could [there be] liberation? |
tasmād anyeṣu tīrtheṣu daśākuśalahānitaḥ / | Therefore, in other systems, through the destruction of the ten unwholesome [actions], |
apavargasya tu prāptir na manāgapi vidyate / sattvadṛṣṭiviśiṣṭatvāt kleśamūlānapoddhṛteḥ // | There is not even the slightest attainment of liberation, because of [their] being characterized by the view of [real] existence and because the root of afflictions is not removed. |
daśākuśalahānita iti / | [This is] regarding "through the destruction of the ten unwholesome [actions]." |
prāṇātipātādattādānakāmamithyācāramṛṣāvādapaiśunyapāruṣyāsambhinnapralāpābhivyāpādamithyādṛṣṭayo daśākuśalāḥ / yadvā pareṣām aparitrāṇamadānamaparicaraṇamasatyamapriyavacanamahitamasvādhyāyaḥ aśraddha adayā spṛhā ceti daśākuśalāni paṭhyante / | The ten unwholesome [actions] are: killing living beings, taking what is not given, sexual misconduct, false speech, malicious speech, harsh speech, senseless speech, ill will, and wrong views; or alternatively, the ten unwholesome [actions] are enumerated as: not protecting others, not giving, not serving, untruthfulness, unpleasant speech, causing harm, neglect of study, lack of faith, lack of compassion, and craving. |
tadviparyayāt kuśalāni daśa / teṣām akuśalānāṃ hānis tato viratirdaśakuśalānuṣṭhānam iti yāvat / | The opposites of these are the ten wholesome [paths]. When these unwholesome [paths] are destroyed, there follows dispassion and then the practice of the ten wholesome [paths]. |
laghīyasīti viparyāsapūrvakatvāt tasyāḥ kṣiprataraṃ bhraṃśāt / | [It is said to be] "lighter" because, being preceded by delusion, one falls away from it very quickly. |
kleśamūlaṃ sattvadṛṣṭireva // | The root of afflictions is indeed the view of [an inherently existing] self. |
abhyudayahetutvenāpi bhagavad vacanaviśeṣaṃ darśayati daśetyādi / daśa karmayathā{pathāḥ proktāḥ śubhā ye tāyinā punaḥ / samyag dṛṣṭyupagūḍhās te balavanto bhavantyalam // | [The text] shows the superiority of the Blessed One's teaching even as a cause of prosperity, [starting with] "the ten" etc. The ten wholesome paths of action that were taught by the Tāyin [Buddha], being grounded in right view, become sufficiently powerful. |
balavanta iti / sthirodāraphalatvāt // | [They are called] "powerful" because [they] lead to stable and abundant results. |
sattvadṛṣṭyupagūḍhās tu viparyāsānuṣaṅgataḥ / | But [those paths] that are wrapped in the view of [an inherently existing] self, due to their connection with delusion, |
aviśuddhās tataḥ śuddhaṃ phalaṃ tebhyo na jāyate // | are impure; therefore, pure results do not arise from them. |
tadevaṃ dharmatattvasya deśake munisattame / apaśyataḥ svayaṃ dharmam iti kaḥ svasthadhīr vadet // | Thus, if one does not oneself see the dharma in the supreme sage, the teacher of the essence of dharma, who of sound mind would speak thus? |
pariśuddhād eva hi kāraṇāt pariśuddhaṃ phalaṃ jāyate nāviśuddhāt / | For pure results arise only from pure causes, not from impure ones. |
munisattama iti munīnāṃ bāhyaśaikṣyāśaikṣyāṇāṃ madhye sattamaḥ śobhanaḥ munisattamaḥ // | "Supreme sage" means the highest, the excellent one among the sages, [including] outer [sages], those in training, and those beyond training. |
yaccoktam sarvajñatvaṃ ca buddhāder yā ca vedasya nityatā | [What has been said about] the omniscience of Buddha and the eternality of the Veda |
tulye jalpanti no vijñā nityatāyā asambhavāt | [Those] knowledgeable [persons] do not declare [them] equal, due to the impossibility of [the Veda's] eternality |
tasyā hi bādhakaṃ proktaṃ kramākramavirodhataḥ | For the refutation of that [eternality] has been stated due to the contradiction between sequence and non-sequence |
vijñānādi na tat kāryaṃ kathañcid api yujyate | That effect, such as cognition and so forth, cannot be justified in any way |
tāyina iti | [The word] "tāyin" [means the following] |
bhagavato buddhasya | [It refers to] the Blessed Buddha |
yadi hi vedasyā{sya---}nityatā sambhavet tadaivaṃ syād vaktum yā ca vedasya nityateti, yāvatā saiva na siddhyet | If indeed the eternality of this Veda were possible, only then could one say "[both] the eternality of the Veda [and Buddha's omniscience are equal]"; however, that very [eternality] is not established |
pūrvaṃ bādhakapramāṇopadarśanāt | Because refuting evidence has been shown previously |
pratipāditaṃ tadeva ca bādhakaṃ pramāṇaṃ smārayati kramākramavirodhata iti | [The author] recalls that same refuting evidence which was explained [before] by saying "due to the contradiction between sequence and non-sequence" |
yac coktam sarvajño dṛśyate tāvan nedānīm asmadādibhiḥ iti tatrāha dṛśyata ityādi | Regarding what was said that "an omniscient one is not seen now by us and others," he speaks about this [with] "is seen" and so forth |
bhāvatko 'nupalambho hi kevalo vyabhicāravān | For mere non-perception of something existent is inconclusive [as evidence] |
sarvānyadṛgnivṛttis tu saṃdigdheti na sādhanam // | "[The argument that] the non-perception by others [proves the non-existence of an omniscient being] is doubtful and hence not a [valid] proof." |
idaṃ cāparam uktaṃ kumārilena "nirākaraṇavacchakyā na cāsīditi kalpanā" iti tatrāha nirākaraṇetyādi. | And this further [point] was stated by Kumārila: "The presumption that [an omniscient being] existed cannot be made in the same way as [its] denial [can be made]." To this [the author] responds with [the words] beginning with "nirākaraṇa." |
yathā kila nirākaraṇam atīte kāle sarvajñasya śakyate kartuṃ tathāsītsarvajña iti, na kalpanā śakyate kartum, iti tadetad ayuktam atīte 'pi kāle tasya nirākaraṇāyogāt / | [The opponent's claim that] "just as a denial of an omniscient being can be made with reference to the past time, the presumption that 'an omniscient being existed' cannot be made" - this [claim] is improper because even with reference to the past time, [such] a denial is not possible. |
apiśabdād bhavadbhaviṣyatorapi kālayor na śakyam iti darśayati, nahyadarśanamātrād abhāvagatir iti pūrvam uktam // | The word "api" [even] shows that [such denial] is not possible with reference to present and future times either, [for] it has been stated before that mere non-perception does not lead to the cognition of non-existence. |
syān mataṃ yo vyatīto 'dhvā sa śūnyastava{sarva---}darśinā / kālatvāt tadyathākālo vartamānaḥ pratīyate // | [One] might think: "The time that has passed was devoid of an all-seeing [being], because it was time, just like the present time which is [directly] perceived." |
saṃdigdhavyatirekitvādyuktam etanna sādhanam / | This proof is not valid because its negative concomitance is doubtful. |
vartamānaś ca kālo 'yaṃ tena śūnyo na niścitaḥ // | And [it is doubtful] because it is not certain that the present time is devoid of [an omniscient being]. |
prayogaḥ yo 'yam atītaḥ kālaḥ sa sarvajñaśūnyaḥ kālatvāt sāmpratakālavat tatra sādhyaviparyaye bādhakapramāṇānupadarśanāt sandigdhavyatirekitvam ityato 'naikāntikatā hetoḥ / | The formulation [is]: "This past time must be devoid of an omniscient being because it is time, like the present time." Because no defeating proof for the opposite of what is to be proved has been shown, there is doubtful negative concomitance, and hence the reason is inconclusive. |
dṛṣṭānto 'pi sandigdhasādhyadharmatvād asiddhaḥ // bhavatu vā dṛṣṭāntasya siddhis tatrāpi na dṛṣṭamātreṇeṣṭasiddhir yukteti darśayann āha hetvityādi / | The example too is inadmissible because the property to be proved is doubtful. Or even if the example were established, showing that mere observation does not properly establish what is desired, [the author] states [the words] beginning with "hetu." |
hetusāmagryabhāvāc ca bhūto nāma na samprati / | And because of the absence of the complete set of causes, what existed [in the past] is indeed not [present] now. |
rāmādivad atīte tu kāle kena na sambhavet // | Why should it not be possible that [such a person] existed in the past, like Rāma and others? |
kaḥ punar atra pratibandho ya idānīṃ nāsti so 'tīte 'pi kāle nābhūd iti / | What restriction is there [to assume] that what does not exist now did not exist in the past? |
nahi rāmabharatādaya idānīṃ na santītyatīte 'pi kāle nābhūvanniti śakyam anumātum / | Indeed, it cannot be inferred that just because Rāma, Bharata and others do not exist now, they did not exist in the past. |
ato rāmādibhir anaikāntikatā hetoḥ // | Therefore, due to [the example of] Rāma and others, the reason [given by the opponent] is inconclusive. |
prajñādīnāṃ ca dharmitvaṃ kṛtvā liṅgamudīritam / | Having established wisdom and other [qualities] as the subject, the inferential mark has been stated. |
nanā dṛśyate liṅgaṃ naca sattā prasādhyate // | [It has been claimed that] neither is an inferential mark seen nor is existence being proved. |
ye cāsamānajātīyetyādinā prajñādīnāṃ dharmitvaṃ vidhāya liṅgam udīritam ato liṅgaṃ nāstītyetad asiddham / | Having established wisdom and other [qualities] as the subject through [the argument] beginning with "those of different kinds," the inferential mark has been stated; therefore it is incorrect [to say] that "there is no inferential mark." |
nāpi sattā sādhyate, kiṃ tarhi prajñādīnām atyantotkarṣākhyo dharmaḥ | Neither is existence being proved; rather, [what is being proved] is the quality known as the ultimate excellence of wisdom and other [qualities]. |
tadeva ca sarvajñatvam ataḥ sattāsādhane 'pi ye doṣās te 'pyatra nāvatarantyeva // | And that very [ultimate excellence] is omniscience; therefore, the faults that [apply] to proving existence do not apply here at all. |
āgamena tu sarvajño nāsmābhiḥ pratipādyate / | We are not establishing the omniscient one through scripture. |
laiṅge sati hi pūrvokte ko nāmāgamato vadet // | When an inferential reason has been stated previously, who indeed would make claims based on scripture? |
nahi vastubalapravṛttānumānasambhave sati kaścid icchāmātrānuvidhāyino vacanād vastusiddhimanvicchet / | Indeed, when inference based on the force of real things is available, who would seek to establish the existence of things through mere words that follow only desire? |
ato na vayamāgamāt sarvajñaṃ sādhayāmaḥ / | Therefore, we do not prove the omniscient one through scripture. |
kiṃ tarhi anumānāt / | Rather, [we prove it] through inference. |
tacca pūrvoktam eva // | And this has been already explained before. |
na cāpyetat siddham na cāgamavidhiḥ kaścinnityaḥ sarvajñabodhana iti darśayann āha kintvityādi / | It has not been established that "there is no scriptural declaration affirming the eternal omniscient one" - this is what [the author] points out by saying "but" etc. |
kintu vedapramāṇatvaṃ yadi yuṣmābhir iṣyate / | But if the authority of the Veda is accepted by you, |
tat kiṃ bhagavato mūḍhaiḥ sarvajñatvaṃ na gamyate // | then why, [you] foolish ones, is the omniscience of the Blessed One not understood? |
nimittanāmni sarvajño bhagavān munisattamaḥ / | In [the text] named Nimitta, the Blessed One, the best of sages, [is described as] omniscient. |
katham asau tatra paṭhyata ityādarśayann āha yo 'sāvityādi / | Showing how he is described there, [the author] says "he who" etc. |
yo 'sau ṣaḍdantamātmānam avadātadvipātmakam / svapne pradarśya saṃjāto bodhisattvo guṇodadhiḥ // vighuṣṭaśabdaḥ sarvajñaḥ kṛpātmā sa bhaviṣyati / | He who, having shown himself in a dream as a six-tusked white elephant, was born as a Bodhisattva, an ocean of virtues, [and] he will become one whose fame is proclaimed, omniscient, [and] compassionate in nature. |
vighuṣṭaśabda iti sakalajagat prakhyātakīrtiḥ / | "One whose fame is proclaimed" means one whose fame is well-known throughout the entire world. |
prāptāmṛtapada iti / prāptasavāsanāśeṣakleśopaśamalakṣaṇanirvāṇapada ity arthaḥ / | "Having attained the state of immortality" means having reached the state of nirvāṇa, which is characterized by the cessation of all afflictions together with their latent dispositions. |
śuddha iti anāśravadhātumayaḥ / | "Pure" means consisting of elements free from impurities. |
etāvatā bhagavato 'jñānaprahāṇalakṣaṇā svārthasampat paridīpitā / | By this much is illuminated the Blessed One's excellence conducive to his own welfare, which is characterized by the abandonment of ignorance. |
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