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svaphalānubandhitvāc ca parahitakaraṇasya / | And because doing good to others leads to its own [positive] results. |
api ca bhāvanāpravṛttārthitvāsambhavo 'tra pratipādayitum ārabdhaḥ, tadyadi nāmāprekṣāvattvaṃ tasya bhavet kimiyatā pravṛttāvanarthitvaṃ tasya syāt / | Moreover, [what] he began to prove here [was] the impossibility of desiring to engage in meditation; [but] even if he were to lack discrimination, why should he not desire to engage in even this much activity? |
tasmād idameva vaktavyam parahitakaraṇāya naiva kaścit pravartate prayojanābhāvād, iti tatra coktam / | Therefore this alone would have to be said: "No one engages in helping others because of the absence of [personal] benefit," and this [view] has been refuted there. |
api ca yathā kecidupalabhyante 'titarāmabhyastanairghṛṇyā akāraṇam eva paravyasanābhirāmāḥ paraduḥkhamukhinas tathā kecid abhyastakāruṇyāḥ parasukhābhirāmāḥ paraduḥkhaduḥkhinaḥ prayojanāntaramantareṇāpi bhavantīti kiṃ na sambhāvyam / | Moreover, just as some people are observed to be extremely practiced in cruelty, delighting in harming others without cause and finding pleasure in others' suffering, so too there are some who are practiced in compassion, delighting in others' happiness and pained by others' suffering even without any other purpose - why should this not be possible? |
nāpi doṣasvarūpāparijñānam yato 'bhiṣvaṅgaparighātātmātmīyonnatyādyākāreṇa rāgadveṣamohamānamaderṣyāmātsaryādayaḥ kleśopakleśagaṇā viditasvarūpā evodayante vyayante ca / | Nor is there a lack of knowledge regarding the nature of defects, since the groups of afflictions and secondary afflictions such as attachment, aversion, delusion, pride, arrogance, jealousy, envy, etc., arising in the form of attachment, injury, [and] elevation of self and one's own, arise and cease with their nature fully known. |
nāpi ca te nityāḥ kādācitkatayā saṃvedyamānatvāt / | Nor are these [defects] eternal, because they are experienced as occasional. |
ata eva nāhetukatvam eṣām ahotoranapekṣitatvena deśakālasvabhāvaniyamāyogāt / | For this very reason, these [defects] cannot be causeless, because what is without cause, being independent of causes, cannot be subject to restrictions of place, time and nature. |
ato 'pi nityahetutvam eṣāṃ pratikṣiptam tat kāraṇasyātmādeḥ sadā sannihitatvād anādheyātiśayasya paraiḥ sahakārinirapekṣatvāt / | For this reason also, the eternality of their causes is rejected, because their cause like the Self would always be present and, being eternal [and thus] not subject to added excellence, would be independent of cooperating factors. |
tanmātrabhāvināṃ sarvadā yugapannotpattiprasaṅgāt / | Because [in that case] there would follow the simultaneous production at all times of [effects] arising from those [causes] alone. |
ataḥ sāmarthyād anityahetava evaite / | Therefore, by logical necessity, these [defects] must have non-eternal causes. |
anityo 'pi hetureṣāṃ viditasvarūpa eva, ātmātmīyaviparyāsahetukatvād rāgāder doṣagaṇasya tadanvayavyatirekānuvidhānād iti pūrvaṃ pratipāditatvāt / | Even though non-eternal, the cause of these [defects] is indeed known in nature, because it has been established before that the host of defects beginning with attachment has its cause in the misapprehension regarding self and what pertains to self, as they conform to the positive and negative concomitance of that [misapprehension]. |
nāpi prāṇidharmatvam eṣāṃ dharmo bhaveyuḥ / | Nor can these defects be considered an inherent property of living beings. |
kevalam idampratyayatāmātram idaṃ vikalpasamāropitatvād dharmadharmivyavahārasya / | This is merely a matter of "this-cognition," since the entire usage of qualifier and qualified is [merely] conceptually superimposed. |
atha cittasvabhāvatvena tatrotpattyā vā prāṇidharmatvam eṣām tathāpyasiddhiranaikāntikaś ca / | If [it is claimed] that these [defects] are properties of living beings either due to their being of the nature of mind or due to their arising therein, then [this argument suffers from both] invalidity and inconclusiveness. |
tathāpi viṣayaviṣayibhāvamicchatā cittaṃ viṣayagrahaṇasvabhāvam abhyupeyam, anyathā viṣayajñānayor na viṣayaviṣayibhāvaḥ / | Moreover, one who wishes to maintain the object-subject relationship must accept that the mind has the nature of grasping objects; otherwise, there could be no object-subject relationship between knowledge and its object. |
arthagrahaṇasvabhāvatvenāṅgīkriyamāṇe yas tasya svabhāvas tenaivātmanoṃśorthastena gṛhyata iti vaktavyam / | When [the mind] is accepted as having the nature of grasping objects, it must be said that it is grasped by a part of that very nature of itself. |
anyathā katham asau gṛhītaḥ syāt / yadyasatākāreṇa gṛhyeta tataś ca viṣayaviṣayibhāvo na syāt / | Otherwise, how could it be grasped? If it were grasped by a non-existent form, there could not be an object-subject relationship. |
tathā hi yathā jñānaṃ viṣayīkarotyarthaṃ na tathā so 'rthaḥ yathā so 'rthona tathā taṃ viṣayīkarotīti nirviṣayānyeva jñānāni syuḥ / | For the object does not exist in the way cognition objectifies it, and cognition does not objectify it in the way it [actually] exists; [if this were accepted] cognitions would become objectless. |
tasmād bhūtaviṣayākāragrāhitāsya svabhāvo nija iti sthitam / | Therefore, it is established that the nature of grasping the form of real objects is [mind's] own nature. |
bhūtaś ca svabhāvo viṣayasya kṣaṇikānātmādirūpa iti pratipāditam etat / | And it has been established that the real nature of objects consists in [their being] momentary, without self, and so forth. |
tena nairātmyagrahaṇasvabhāvam eveti tannātmagrahaṇasvabhāvam / | Therefore, [cognition] has the nature of grasping selflessness, not the nature of grasping a self. |
yat punar anyathāsvabhāvo 'sya khyātimūḍhānāśa sāmarthyādāgantukapratyayabalādevetyavatiṣṭhate, na svabhāvatvena yathā rajvāṃ sarpapratyayasya / | Any other nature [attributed to cognition] exists only due to the power of those confused about [its true] appearance and due to the force of adventitious conditions, not as [its] inherent nature - just as [in the case of] the cognition of a snake in a rope. |
ata eva kleśagaṇo 'tyantasamuddhato 'pi nairātmyadarśanasāmarthyamasyonmūlayitum asamarthaḥ / āgantukapratyayakṛtatvenādṛḍhatvāt / | It is for this very reason that the host of afflictions (kleśa), even when fully aroused, is unable to uproot the power of the vision of no-self [in a person], because [the afflictions], being produced by adventitious causes, lack firmness. |
nairātmyajñānaṃ tu svabhāvatvāt pramāṇasahāyatvāc ca balavad iti tulye 'pi virodhitve ātmadarśane pratipakḍo vyavasthāpyate / na cātmadarśanaṃ tasya tadviparītatvāt / | The knowledge of no-self, however, being [the things'] own nature and being supported by valid means of cognition (pramāṇa), is powerful; thus, even though the opposition exists equally [on both sides], the counter-position establishes itself against the vision of self, but the vision of self [does] not [establish itself] against that [knowledge of no-self], because it is contrary to it. |
yasyāpi na bāhyo 'rtho 'stīti pakṣas tasyāpi mate nairātmyagrahaṇasvabhāvam eva jñānaṃ nātmadarśanātmakam tasyātmano 'sattvāt / | Even according to the view of one who maintains that external objects do not exist, cognition is of the nature of grasping no-self, not of the nature of perceiving a self, because that self does not exist. |
tathā hi yadi nāma tena viṣayasyābhāvāt tadgrahaṇātmakaṃ jñānaṃ neṣṭam svasaṃvedanātmakaṃ tu tadavaśyamaṅgīkartavyam / | For if, due to the absence of that object [i.e., no-self], cognition is not accepted as having the nature of grasping that [object], then it must necessarily be accepted as having the nature of self-awareness. |
anyathā jñānasyāpi vyavasthā na syāt / | Otherwise, there would be no establishment of cognition either. |
sa cātmā vidyamānenaivānātmādvayādirūpeṇa saṃvedyo nānyathā pūrvavaddoṣaprasaṅgāt / | And that self can only be cognized in the existing form of "no-self," "non-dual," etc., not otherwise, because the [same] faults as before would follow. |
tasmāt prāṇidharmatvam eṣāmasiddham / | Therefore, it is not established that these [afflictions] are properties of living beings. |
nāpi tatrotpadyata ityetāvatā svabhāvatve parikalpite prahāṇāsambhavo 'nekāntāt / | Nor [can it be said that] merely because [afflictions] arise there [in living beings], when their being [the beings'] nature is imagined, [their] elimination would be impossible, because this is not invariable. |
tathā hi rajjvāṃ sarpajñānamutpadyate atha ca tat samyagjñānotpādānnivartate / | For instance, the cognition of a snake arises in [relation to] a rope, and yet it ceases upon the arising of correct knowledge. |
nāpi kṣayopāyāsambhavaḥ / | Nor is the means of destruction [of the afflictions] impossible. |
svahetuviruddhasvabhāvapadārthābhyāsasya kṣayopāyatvena sambhavāt / | Because [destruction of afflictions] is possible through the means of repeated practice of things whose nature is contrary to their own cause. |
tathā hi ye sambhavatsvahetuviruddhasvabhāvābhyāsās te sambhavad atyantasantānavicchedāḥ tadyathā vrīhyādayaḥ tathā cāmī rāgādaya iti sambhavatyevaiṣāṃ kṣayopāyaḥ / | For, those [things] whose repeated practice of a nature contrary to their cause is possible, they can have their continuous series completely cut off, just like rice grains and so forth; and similarly these [afflictions] like attachment and so forth [can be cut off]; thus the means of their destruction is indeed possible. |
nāpi tadaparijñānam yato hetusvarūpajñānād eva yat tadviparītālambanākāraṃ vastu sa tasya pratipakṣa iti sphuṭamavasīyata eva / | Nor is there any non-comprehension of that [means], since from the very knowledge of the nature of the cause, that thing which has a form taking as its object what is contrary to that [cause] is clearly understood to be its antidote. |
nairātmyadarśanaṃ ca tatra viparītālambanākāratvāt pratipakṣa iti pradarśitam etat / | And it has been shown that the vision of selflessness is the antidote in this case, because it has a form taking as its object what is contrary [to the afflictions]. |
nāpi laṅghanādivad vyavasthitotkarṣatā / pūrvapūrvābhyāsāhitasya svabhāvatvena anapāyād uttarottaraprayatnasyāpūrvaviśeṣādhānaikāniṣṭhatvāt / | Nor is there a fixed limit of excellence as in jumping and so forth, because what is produced by each previous practice becomes [fixed] by nature and thus indestructible, and because each subsequent effort is solely devoted to producing new particularities. |
sthirāśrayatvāt / | Because [it has] a stable basis. |
pūrvasajātīyabījaprabhavatvāc ca prajñāder natvevaṃ laṅghanādir iti paścāt pratipādayiṣyate / | And because wisdom and so forth arise from previous homogeneous seeds - but not so jumping and the like - as will be explained later. |
nāpi janmāntarāsambhavaḥ pūrvajanmaprasarasya prasādhitatvāt / | Nor is another birth impossible, since the continuation from a previous birth has been established. |
nāpi tāmrādikāṭhinyādivat punar utpattisambhavo doṣāṇām, tadvirodhinairātmyadarśanasyātyantasātmyamupagatasya sadānapāyāt / | Nor is it possible for the defects to arise again, as [happens with] the hardness of copper and so forth, because their contrary - the vision of selflessness - once it has become completely assimilated, never ceases. |
tāmrādikāṭhinyasya hi yo virodhī vahnis tasya kādācitkasannihitatvāt kāṭhinyādes tadabhāva eva bhavataḥ punas tadapāyād utpattir yuktā / | For in the case of the hardness of copper and so forth, its contrary, which is fire, is only occasionally present, [and] the hardness exists only in the absence of that [fire]; thus when that [fire] disappears, its arising again is logical. |
natvevaṃ malānām | [It is] not thus in the case of impurities. |
apāye 'pi vā mārgasya bhasmādibhir anaikāntānnāvaśyaṃ punar utpattisambhavo doṣāṇām, tathā hi kāṣṭhāder agnisambandhād bhasmasādbhūtasya tadapāye 'pi na prāktanarūpānuvṛttiḥ, tadvaddoṣāṇām apītyanaikāntaḥ | Even when the path ceases, due to [examples like] ashes and others, the possibility of defects arising again is not certain; for instance, when wood and such things are reduced to ashes through contact with fire, even when [that fire] ceases, there is no return to the previous form - similarly [it is] uncertain for defects as well. |
kiṃ cāgantukatayā prāg apy asamarthānāṃ malānāṃ paścāt sātmībhūtaṃ tannairātmyaṃ bādhituṃ kutaḥ śaktiḥ nahi svabhāvo yatnamantareṇa nivartayituṃ śakyate | Moreover, since the impurities are adventitious [and] ineffective even from the beginning, how could they have the power to obstruct that selflessness which has become fully internalized? Indeed, [one's] nature cannot be reversed without effort. |
naca prāpyaparihartavyayor vastunor guṇadoṣadarśanamantareṇa prekṣāvatāṃ hātum upādātuṃ vā prayatno yuktaḥ | And without perceiving the virtues and faults of things to be acquired or abandoned, the effort of discerning people to abandon or acquire [them] is not reasonable. |
naca vipakṣasātmanaḥ puruṣasya doṣeṣu guṇadarśanaṃ pratipakṣe vā doṣadarśanaṃ sambhavati aviparyastatvāt | And a person whose nature is not perverted cannot see virtues in defects or faults in their opposites, because [their mind] is not perverted. |
nahi nirdoṣaṃ vastvaviparyastadhiyo duṣṭatvenopādadate nāpi duṣṭaṃ guṇavattvena | Indeed, those whose minds are not perverted do not take up faultless things as faulty, nor faulty things as virtuous. |
naca nairātmyadarśanasya kadācid duṣṭatā | And the perception of selflessness can never be faulty. |
sarvopadravarahitatvena guṇavattvāt | Because being free from all afflictions, [it] possesses [only] virtues. |
tathā hi niḥśeṣarāgādimalasyāpagamān na bhūtārthadarśananibandhopadravaḥ | For indeed, due to the complete removal of impurities such as attachment and so forth, there [can] be no affliction based on the perception of real things. |
nāpi rāgādiparyavasthākṛtaḥ kāyacittaparidāhopadravo 'sti | Nor is there any affliction of bodily and mental torment caused by the persistence of attachment and other [defilements]. |
nāpi janmapratibaddho vyādhijādyupadravaḥ janmahetoḥ kleśasyābhāvāt | Nor [is there] any affliction connected with birth, such as disease and so forth, due to the absence of afflictions which are the cause of birth. |
nāpi sāśravasukhopabhogavadvairasyopadravaḥ praśamasukharasasyaikāntatayānudvegakaratvāt / | Nor is there [in it] any disturbance of aversion like [that found] in the enjoyment of worldly pleasures, because the taste of tranquility's bliss is absolutely free from agitation. |
api tu yadi bhaved aparihāṇāyaiva bhavet / | Rather, if there should be any [effort], it should be only for the non-loss [of this knowledge]. |
buddheḥ prakṛtyā guṇapakṣapātāt / | Because intellect by [its] nature is partial to [what is] virtuous. |
nāpi doṣopādānāya prayatnaḥ, teṣāṃ sarvopadravāspadatvena duṣṭatvāt / | Nor [should there be] effort for the acquisition of defects, because they are corrupt due to being the receptacle of all afflictions. |
tasmāt sambhavinī nairātmyābhāvanā / | Therefore, the cultivation of [the idea of] no-self is possible. |
tasyāś ca prakarṣaṇaparyantagamanāt sphuṭapratibhāsajñānaphalatvaṃ dṛṣṭam / | And when this [cultivation] reaches [its] ultimate development, it is observed to result in clear manifestational knowledge. |
yathā kāminīṃ bhāvayataḥ kāmāturasya / | Just as [in the case] of a love-sick man contemplating [his] beloved. |
tathā hi tasya savibhramāḥ paśyābhyupagūha ityevaṃ vācaḥ kāyavyāpārāścābhiprāyānurūpāḥ sākṣātkārinibandhanāḥ pravartante / | For in his case, confused utterances such as "I see [her]," "I embrace [her]" and bodily activities corresponding to [his] intention arise, based on direct perception. |
tasmānnāsiddho hetuḥ / | Therefore, [our] reason is not unestablished. |
nāpyanaikāntikaḥ, yato nairātmyadarśanasya bhūtārthaviṣayatvena balavattvamātmadarśanasya tu viparyayād viparyaya iti bhavati vipakṣapratipakṣabhāvaḥ / | Nor is it inconclusive, since the view of no-self, by having reality as its object, has strength, while the view of self, being the opposite [of reality], has the opposite [of strength] - thus there exists an opposition between the counter-position and its opposite. |
rāgadveṣayor apyabhūtātmagrahāsaṃsparśena pravṛtter na tayor viruddharūpagrahaṇanimitto vipakṣapratipakṣābhāvaḥ / | Both love and hatred proceed through contact with a notion of Self that is not [truly] existent; their mutual opposition as counter-correlates is not caused by their grasping contrary forms. |
nāpi viparyāsāt aviparyāsakṛtor dvayārapi viparyastatvāt / | Nor [does it arise] from error, since both [love and hatred] are not produced by error, yet both are themselves erroneous. |
nāpyanayor virodhaḥ siddhaḥ, dvayorapyātmagrahaikayonitvāt kāryakāraṇabhāvāc ca / | Nor is the opposition between these two established, since both have their single source in the grasping of Self and [stand in] a cause-effect relationship. |
tathā hi satyātmātmīyābhiṣvaṅge taduparodhini dveṣo jāyate nānyathā / | For thus, when there is attachment to [the notion of] "I" and "mine," hatred arises towards what obstructs these, [and] not otherwise. |
nacābhinnakāraṇayoḥ kāryakāraṇabhūtayor bādhyabādhakabhāvo yuktaḥ, yathā vahnidhūmayor ekendhanaprabhavayoḥ, yathā vātmagrahasnehayoḥ, atiprasaṅgāt / | And there cannot logically be an obstructor-obstructed relationship between two things that have the same cause and are [themselves] cause and effect, just as between fire and smoke which originate from the same fuel, or just as between self-grasping and affection, [since this would lead to] an unwanted consequence. |
yugapad anutpattis tu tadupādānacittasya yugapat sajātīyacittadvayākṣepāsāmarthyāt / | Their non-simultaneous arising, however, [occurs] because the appropriating consciousness lacks the capacity to project two similar mental states simultaneously. |
nāpi sukhaduḥkhayoḥ parasparaṃ virodhaḥ, tathā hi dvividhe sukhaduḥkhe mānaseviṣayaje ca / | Nor is there mutual opposition between pleasure and pain, for pleasure and pain are of two kinds: mental and object-born. |
tatra ye tāvanmānase tayor dveṣānunayasamprayogitvād rāgadveṣābhyām ekayogakṣematayā tadviparyastatvam abhinnātmarūpagrāhitvamātmagrahaikayonitvaṃ kāryakāraṇabhāavaśceti na parasparaṃ virodhaḥ sambhavati / | Regarding those that are mental, since they are associated with hatred and conciliation, they share the same status as love and hatred, hence their contrariety, their grasping the same form of Self, their single source in self-grasping, and their cause-effect relationship [means that] mutual opposition cannot exist. |
ye ca viṣayaje tayor api parasparaṃ kāraṇabhedāpratiniyamān na virodhaḥ / | And as for those that are object-born, due to the non-restriction to different causes, there is no opposition between them either. |
tathā hi yata eva sukhamutpadyate tata evātisevyamānād duḥkhamapīti na tayoḥ kāraṇabhedapratiniyamo 'sti / | For indeed, from the very same [source] from which pleasure arises, pain too arises when [that source is] excessively indulged in; thus there is no fixed restriction to different causes between them. |
natvevaṃ nairātmyadarśanasyetareṇa / | [It is] not thus [in the case of] the vision of no-self [compared] with its opposite. |
kiñca dvayorapyanayor viṣayabalabhāvitvena tulyabalatvam natu mārgadoṣayoḥ mārgasyaiva bhūtārthaviṣayatvena balavattvāt na doṣāṇām / | Moreover, both of these two [pleasure and pain] are of equal strength due to their arising from the force of [their respective] objects, [but] not [so] between the path and the defects, since the path alone is stronger due to having real entities as its object, [but] not [so] the defects. |
api{ca} khalu sukhaduḥkhe 'cirasthitike na tu punar evaṃ nairātmyadarśanam tasyasātmatvena sadānapāyād iti pūrvam uktam ato na vyabhicāraḥ / | Furthermore, pleasure and pain are indeed of short duration, but the vision of no-self is not thus, because once it has become internalized, it never departs, as was stated earlier. Therefore there is no deviation [from our position]. |
yugapad anutpattes tu kāraṇam uktam / | As for [their] non-arising simultaneously, the reason has [already] been stated. |
yatpunar uktam anumānabalāvadhāritanairātmyānām api samutpadyante rāgādaya iti tadayuktam / | What was further stated - that even for those who have ascertained no-self through the force of inference, passions and so forth arise - that is incorrect. |
yasmād bhāvanāmayaṃ sphuṭapratibhāsatayā nirātmakavastusākṣātkārijñānamavikalpakaṃ pramāṇaprasiddhārthaviṣayatayā cābhrāntaṃ tannairātmyadarśanamātmadarśanasyātyantonmūlanena pratipakṣo varṇito na śrutacintāmayam / | Because the vision of no-self consists of meditative cultivation, being a non-conceptual knowledge that directly perceives selfless things through clear manifestation, and being non-erroneous through having well-established objects as its domain, [and thus] has been described as the antidote that completely uproots the vision of self - [it is] not [mere] learning and reflection. |
yasmād anādikālābhyāsādatyantopārūḍhamūlatvān malānāṃ krameṇaiva vipakṣavṛddhyāvahrasatāṃ kṣayaḥ natu sakṛcchravaṇena / | Because the defilements, being deeply rooted due to practice since beginningless time, are destroyed gradually through the increasing strength of [their] opposites, not through hearing [about no-self] just once. |
yathā śītasparśasya vahnirūpasamparkamātrān na kṣayaḥ / | Just as cold is not destroyed by mere contact with the form of fire. |
nacāpi śrutacittāmayanairātmyajñānasaṃmukhībhāve sati rāgādisamudayaḥ siddho yena vyabhicāraḥ syāt / | Nor is it established that when knowledge of no-self based on learning and reflection is present, the collection of passion and so forth [remains], whereby there could be deviation [from our position]. |
tathā hi samutpannaṃ rāgādiparyavasthānamaśubhādimanaskārabalena vinodayantyeva saugatāḥ / | For indeed, Buddhists always dispel the occurrence of passion and so forth through the force of attending to [their] unpleasant nature and so on. |
ata evākhaṇḍitamahimanvameṣām asiddham | It is for this reason that these [people's] undiminished greatness becomes established. |
virodho 'pi nairātmyadarśanenaiṣām ata eva vyavasthāpyate | Their opposition too is determined precisely by the perception of "no-self" (nairātmya). |
tatsaṃmukhībhāve satyapakarṣāt | [This is] because of [their] diminishment when that [perception of no-self] becomes present. |
ye hi yadupadhānād apakarṣadharmāṇas te tadatyantavṛddhau niranvayasamucchittidharmāṇo bhavanti, yathā salilāvṛddhāvagnijvālā, nairātmyajñānopadhānāccāpakarṣadharmāṇo doṣā iti tadatyantavṛddhau katham avasthāṃ labheran | For when things have the property of diminishment due to the presence of something, they have the property of complete destruction without remainder when that [presence] reaches its extreme - just as a flame of fire [is extinguished] when water increases; and since defects have the property of diminishment due to the presence of the knowledge of no-self, how could they retain their state when that [knowledge] reaches its extreme? |
ato nānaikāntikatā hetoḥ / sapakṣe bhāvāc ca na viruddhatā | Therefore the reason is not inconclusive, and because it exists in similar cases, it is not contradictory. |
evaṃ kleśāvaraṇaprahāṇaṃ prasādhya jñeyāvaraṇaprahāṇaṃ pratipādayann āha sākṣāt kṛtiviśeṣād iti | Having thus established the removal of the obstruction of afflictions, [the author], explaining the removal of the obstruction to what is to be known, speaks of "the special character of direct perception." |
sākṣāt kṛtiviśeṣāc ca doṣo nāsti savāsanaḥ | And due to the special character of direct perception, defect along with its latent dispositions does not exist. |
sarvajñatvam ataḥ siddhaṃ sarvāvaraṇamuktitaḥ | Therefore omniscience is established through freedom from all obstructions. |
sākṣātkaraṇaṃ kasya nairātmyasyeti prakṛtatvād gamyate | "Direct perception of what?" - [It is direct perception] of no-self, as is understood from the context. |
tasyāviśeṣaḥ bahuśo bahudhopāyaṃ kālena bahunā sarvākāreṇa tatra tadvipakṣe ca guṇadoṣāṇām atyantaprakaśībhāvaḥ | Its special character is the complete illumination of virtues and faults in that [no-self] and its opposite through many means, in many ways, over a long time, in all aspects. |
ata eva śrāvakāder anirātmyadarśane 'pi na sarvajñatvam / | It is precisely for this reason that the śrāvakas and others, even though they see selflessness, do not attain omniscience. |
tathāvidhāntarābhyām aviśeṣābhāvena jñeyāvaraṇasyāprahāṇāt / | [This is] because the cognitive obstruction has not been eliminated, due to the absence of those two aforementioned distinctions. |
prayogaḥ yā sādaranairantaryadīrghakālaviśeṣaṇā bhāvanā sā karatalāyamānagrāhyāvabhāsamānajñānaphalā, tadyathā kāmāturasya kāminībhāvanā, svabhāvahetuḥ / | [Here is] the logical application: That meditation which is characterized by devotion, continuity, and long duration produces knowledge that makes objects appear as if [they were] lying in one's palm - just as in the case of a passionate man's visualization of his beloved woman - [this is] a natural reason. |
nacāsiddho hetuḥ, kāruṇikasyārthitvena tathā pravṛttisambhavasya pratipāditatvāt / | And this reason is not unestablished, because it has been demonstrated that such practice is possible for the compassionate one due to [their] aspiration. |
nāpyanaikāntikatvam, yataḥ sarvadharmagatanairātmyālambanasya manovijñānasya dharmiṇo yathoktaviśeṣaṇatrayayuktabhāvanāsaṃspṛṣṭatvena hetutā sphuṭapratibhāsitvaṃ sādhyam / | Nor is it inconclusive, because what is to be proved is the clear manifestation [which results] from the mental consciousness that apprehends the selflessness present in all dharmas [as the subject] being connected with meditation possessing the three aforementioned qualities as its cause. |
kāraṇāntarānapekṣitvāt sphuṭapratibhāsitvasya / | Because clear manifestation does not depend on any other causes. |
tataś ca sāmarthyāt sarvajñatvenāpi vyāptiḥ siddhā / | And from that, by logical necessity, the pervasion by omniscience is also established. |
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