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tathā hi yadasti tadastitvena yannāsti tannāstitvena gṛhṇan sarvaviducyate / | For [one] is called "omniscient" [only] when [one] apprehends what exists as existent and what does not exist as non-existent. |
na ca sattvabhājanalokasya paryanto 'sti / | And there is no limit to the realm (loka) which is the receptacle of existence. |
tasmāt paryantaṃ gamanakṛtamavidyamānatayā gṛhṇan sarvajñajñānaparicchedakṛtaṃ tu paryantaṃ vidyamānaṃ vidyamānatayā paśyan katham asarvajño nāma / | Therefore, how could [one] be called "non-omniscient" who apprehends the limit created by movement as non-existent and sees the limit created by the cognition of the omniscient one as existent in the way that [it actually] exists? |
syād etat nirākārajñānapakṣe viṣayagrahaṇamanupapannaṃ sarvatrāviśiṣṭatvāt tasya / | This might be [objected]: "In the view of formless cognition, the apprehension of objects is impossible because of its [i.e. cognition's] being undifferentiated in all cases." |
tena pratikarma{panna---}vibhāgānupapatter ato nirākārapakṣo 'nupanyasanīya eva / | Therefore, due to the impossibility of differentiation according to individual objects [and] functions, this formless view should not be proposed at all. |
sarvadā tasya dra{du---}ṣṭatvād iti / | Because it would always be faulty. |
tadetad asamyak / | This [objection] is incorrect. |
nahi sarvajñajñānasya pratikarma{panna---}vibhāga iṣyate tasya, sarvavastuviṣayatvāt yato na tannīlasyaiva saṃvedanaṃ pītasyaivā vā api tu sarvasyaivetīṣṭam / | For no differentiation according to individual objects [and] functions is admitted for the cognition of the omniscient one, because it has all things as its objects, since it is accepted that this [cognition] is not awareness of blue only or of yellow only, but rather of everything. |
tathahi nīlasyedaṃ saṃvedanaṃ na pītasyeti niyamābhāvāt sarvasya pṛthagjanasya sarvajñatvaprasaṅgāpādanaṃ kriyate / | Thus, due to the absence of the restriction "this is awareness of blue, not of yellow," the unwanted consequence would follow that every ordinary person would be omniscient. |
sarvajñasya tu tadiṣṭam eveti kasya kimaniṣṭamāpadyatām | As for the Omniscient One, this [non-distinction] is indeed desirable, so for whom could what [undesirable consequence] arise? |
tena sarvajñāvasthāyāṃ nirākāraṃ yogabalenotpadyamānam aviruddhameva | Therefore, in the state of omniscience, [cognition] arising formlessly through the power of yoga is indeed not contradictory. |
vibhāgena heyopādeyavastuparijñānaṃ na syād iti cet | If [someone objects] that "there could not be knowledge of things [distinguishing between what is] to be abandoned and what is to be acquired" |
na | No [this is not correct]. |
yadi hi yugapad anante vastuni pratibhāsamāne heyopādeyavastunaḥ pratibhāsavirodhaḥ syāt avirodhe cānyaiḥ pratibhāsamānasya tasya heyopādeyavastunaḥ tattvapracyutiḥ syāt, pracyutattvasyāpi vibhāgenāvabhāsam eva vā na syāt, viraktāvabhāsanasyāpi yadi paricchedakaḥ śuddhalaukiko vimarśapratyayaḥ pṛṣṭhabhāvī notpadyate tadaitat sarvaṃ syād vaktum | [This objection would only be valid] if, when infinite objects appear simultaneously, there were either: a contradiction in the appearance of things to be abandoned and acquired, or if there were no contradiction with other appearing things but the things to be abandoned and acquired lost their essential nature, or if even their lost nature did not appear distinctly, or if even when appearing distinctly, no subsequent pure worldly discriminating cognition arose – [only] then could all this be said. |
yāvatā viśvasmin jagatyavabhāsamāne tadapi heyopādeyaṃ vastvaviruddhapratibhāsamapracyutātmatattvaṃ niruktamevāvabhāsate | However, when the entire world appears [in cognition], even those things to be abandoned and acquired appear without contradiction and without losing their essential nature, exactly as described. |
paścāc ca sarvajñajñānabalotpannaśuddhalaukikapratyavamarśapratyayena paricchidyata eveti kathaṃ vibhāgena tadaparijñānaṃ nāma | And subsequently, they are indeed discriminated by the pure worldly reflective cognition arising from the power of the Omniscient One's knowledge, so how could there be any so-called lack of discriminating knowledge? |
tadevaṃ nirākārajñānapakṣe tāvad acodyametad iti pratipāditam | Thus it has been established that this is not a valid objection against the view that cognitions are formless. |
atha sākārajñānavādapakṣe codyate | Now if [this] is objected against the view that cognitions have forms, |
tatrāpyavirodha eva | Even in that case there is no contradiction, |
ekasya jñānasyānekavastvākāropagraheṇoptattyavirodhāt | Because there is no contradiction in one cognition arising while grasping the forms of many objects. |
ekasyām anekākāravirodha eveti cen na | "If [one claims that] there is incongruity in [something] one having many forms" – not so. |
ākārāṇām asatyatvāt | Because the forms are unreal. |
yadi hyekasya pāramārthikā ākārā bhaveyus tadā syād vicitratvavirodhaḥ, yāvatā asaya{sva}bhūtā evākārā itīṣṭam | If the one [thing] had real forms, then there would be incompatibility with [its] diversity; however, it is accepted that the forms do not truly belong to it. |
yadyevaṃ bhrāntajñānasaṅgitvāt bhrāntaḥ prāpnoti sarvajña iti cen na | "If this is so, then due to association with erroneous cognition, the Omniscient One would become mistaken" – not so. |
yathābhūtaparijñānād adoṣa eṣaḥ | Due to [His] cognition of things as they truly are, this is not a fault. |
yadi hyasatyaṃ satyatvena gṛhṇīyāt tadā bhrāntaḥ syāt yadā tvasatyabhūtānākārānasatyatvenaiva jānāti tadā kathaṃ bhrānto bhavet | If He were to grasp what is unreal as being real, then He would be mistaken; but when He knows unreal forms as being unreal, how could He be mistaken? |
athāvyatiriktajñānārūḍhākāragrahaṇe satyartheṣu dṛṣṭādivyavahāraṃ kurvan kathaṃ bhrānta iti cen na | "When [He is] grasping forms included in non-distinct cognition, [yet] dealing with real objects as 'seen' and so forth, how [can He] not be mistaken?" – not so. |
yadi hyucitaṃ grahaṇopāyamapāsyopāyāntareṇāmukhyenārthaṃ gṛhṇīyāt tadā bhrānto bhavet | For He would be mistaken if He were to abandon the proper means of grasping [an object] and grasp the object through some other, secondary means. |
yāvatā sākārajñānavādipakṣe jñānasyākārānubhavavyatirekeṇa nānyo 'rthagrahaṇavyāpāro 'sti | However, according to the view of those who maintain that cognitions have forms, there is no operation of grasping objects other than the experience of the form of cognition. |
tat katham ucitena grahaṇavyāpāreṇārthaṃ gṛhṇan bhrānto bhavet | Therefore, how could He be mistaken when grasping the object through the proper operation of grasping? |
ato jñeyavadekasyāpi jñānasyānantavastuga[p.932]tākāropagraheṇotpatter anantaṃ vastu tena vyāptam ity ucyate / | Thus, just as in the case of knowable things, when a single cognition arises through grasping the forms of limitless entities, it is said that "limitless entities are pervaded by it." |
yenaiva cātmanā jñānātmani bhāvāḥ samārohanti tenaiva tat pṛṣṭhabhāviparāmarśacetasā paricchidyante naca sārvajñacetasi parimitabhedānugatāḥ samārohanti bhāvāḥ / | In whatever form entities enter into the nature of cognition, in that very same form they are determined by the subsequent reflective consciousness, and entities do not enter into omniscient consciousness as limited by finite distinctions. |
sarvasyaiva sarvajñānopādānaṃ pratyālambanabhāvenāpratibaddhaśaktitvāt / | Because [its] power is unobstructed with respect to becoming the substrate for the cognition of everything as [its] object of awareness. |
manovijñānasya ca sarvārthaviṣayatvāt / | And because mental cognition has all things as its objects. |
ataḥ sārvajñacetasaḥ parimitavastvākāropagrahaṇe 'nanupapatteḥ pṛṣṭhalabdhenaca śuddhalaukikena parāmarśapratyayena deśaparyantavartitvenāparicchedāt katham iyanta iti paricchedo bhavet yenāntavattvaṃ syāt / | Therefore, since there is no impossibility in omniscient consciousness grasping the forms of unlimited entities, and since [entities] cannot be determined as existing up to the limit of space by a purely conventional subsequent reflective cognition, how could there be determination [of entities] as "these many," by which [their] limitedness would exist? |
yadi nāma pratibhāsamānād anyannāstīti parāmarśo jātastathāpi nāntavattvaprasaṅgaḥ / | Even if a reflective cognition arises [thinking] "there is nothing other than what appears," still there is no consequence of [entities having] limitedness. |
tathā hi yadi pratibhāsamānamantavadeva nirvikalpasarvajñacetasi pratibhāsena tadā tat pṛṣṭhalabdhena parāmarśacetasā anantatvaṃ bhāvānāṃ paricchidyeta / | For if what appears in non-conceptual omniscient consciousness were to appear as limited, then the limitlessness of entities would be determined by the subsequent reflective consciousness. |
yāvatā paribhāsamānaṃ vastu sarvajñacetasyanantam eva pratibhāsate sarvasyāpratihataśaktitvāt / | However, whatever entity appears appears as unlimited in omniscient consciousness, because [its] power is unobstructed with respect to everything. |
tasmād anyadapratibhāsamānamantavadeva / | Therefore, whatever else appears [in ordinary consciousness] is indeed limited. |
tasyaiva ca parāmarśacetasā vyavacchedaḥ kriyata iti sutarām eva bhavatānantatvaṃ bhāvānām upapāditam iti yatkiñcid etat / | And it is only this that is excluded by reflective consciousness; thus you have all the more established the limitlessness of entities, whatever this [argument] may be worth. |
ye tu punaḥ sarvam eva yogivijñānamanālambanaṃ satyasvapnadarśanavad vastusaṃvāditayā pramāṇam iti pratipannās tān pratyantavattvacodyaṃ dūrīkṛtāvakāśam evetyalaṃ bahunā // | [There are] those who maintain that all yogic consciousness is without [external] support and, like true dream-vision, is valid through conformity with reality – against them the objection of [things being] limited has even less scope; enough of this! |
yadyadicchati boddhuṃ vā tat tadvetti niyogataḥ / | Whatever he wishes to know, that he knows without fail; |
śaktir evaṃvidhā tasya prahīṇācaraṇo hyasau // | Such is his power, as he has abandoned [all] misconduct. |
yugapat paripāṭyā vā svecchayā pratipadyate / labdhajñānaṃ ca sittvo hi sakṣaṇairhyādibhiḥ prabhuḥ // | He comprehends [things] either simultaneously or in sequence according to his wish; and having obtained knowledge, he indeed becomes master with [all his] faculties. |
yadvā ṣoḍaśabhiścittaiścatuḥsatyasvabhāvakam / krameṇa vetti vijñeyaṃ sarvaṃ sarvavidityataḥ // | Or, through sixteen cognitions he knows in sequence everything knowable consisting of the four truths, [and] thus [he becomes] omniscient. |
tatra tādṛśi vijñāne krameṇa bhavati prabhoḥ / lavamātro 'pi nāpekṣyaḥ kimaṅgābdaśatāvadhiḥ // | In that sequential cognition of the lord, not even a single lava needs to be awaited - what to speak of a hundred years! |
ṣoḍaśabhiścittair iti / kṣāntijñānaiḥ / | "By sixteen cognitions" means "by [the eight] forbearances and [eight] cognitions." |
aṣṭau kṣāntayo duḥkhadharmajñānakṣāntyādayaḥ aṣṭau ca jñānāni duḥkhadharmajñānādīnīti ṣoḍaśabhinno 'yaṃ satyābhisamaya iti vacanāt / | [This follows] from the statement that there are eight forbearances - beginning with forbearance regarding suffering, dharma, and knowledge - and eight cognitions - beginning with cognition of suffering, dharma, and knowledge; thus the realization of truth is sixteen-fold. |
kāla{kalā}paryanta kṣaṇaḥ, viṃśakṣaṇaśatamekastatkṣaṇaḥ ṣaṣṭitat kṣaṇā eko lava iti samayaḥ / | A kṣaṇa extends to [the length of] a kalā; one hundred and twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava - such is the convention. |
aṅgetyāmantraṇe / | "Aṅga" is [used] in address. |
abda iti saṃvatsaraparyāyaḥ | "Abda" is a synonym for "year" |
svabhāvenāvibhaktena yaḥ sarvam avabudhyate / svarūpāṇyeva bhāvānāṃ sarveṣāṃ so 'vabudhyate | [One] who apprehends everything through [its] undifferentiated nature, that [person] apprehends the very own forms of all entities |
nanu yogināmanāśravaṃ jñānaṃ śāstre sāmānyaviṣayam evopavarṇyate, natu svalakṣaṇaviṣayam | [Objection:] The undefiled cognition of yogins is described in scripture as having only universals as [its] object, not particulars |
sā{svā}tmakākṣaṇikādibhyo yadvyāvṛttaṃ svalakṣaṇam / śamotprekṣānimittatvāt sāmānyaṃ tad ihocyate | That particular which is differentiated from [things that are] momentary etc. and have their own nature, that is called a universal here due to being the cause of tranquility and reflection |
tadgrāhakaṃ ca vijñānaṃ bhāvanābalabhāvi yat | And that consciousness which arises through the power of meditation |
yogīśānām abhivyaktaṃ tat svalakṣaṇagocaram | That [consciousness] which is manifested in great yogins has particulars as [its] object |
tadeva hi svalakṣaṇaṃ vijātīyavyāvṛttam abhinnākārapratyayahetutayā śāstre sāmānyalakṣaṇam ity ucyate | For that very particular, being differentiated from heterogeneous [things], is called a universal in scripture due to being the cause of cognition of undifferentiated form |
tadyat sāmānyagocaraṃ tat kathaṃ {na} svalakṣaṇagrāhi tadbhavatīti | How is it that that which has universals as [its] object does not apprehend particulars? |
tattvānyatvādyanirdeśyaṃ yatparaiś ca prakalpitam | That which cannot be described as either identical or different etc., and which has been imagined by others [as real] |
ādiśabdena nityatvādibhir anirdeśyam iti grahītavyam // | The word "ādi" [and so forth] is to be understood [as meaning that the universal] cannot be specified as being eternal and so forth. |
kasmāt tena tasya grahaṇaṃ nāstītyāha avikalpam ityādi / | [Someone] asks: "Why can there not be an apprehension of that [universal] by that [consciousness]?" [The answer begins with] "avikalpam." |
avikalpam avibhrāntaṃ tadyogīśvaramānasam / | The consciousness of that master yogin is free from conceptual thought and free from error; |
vikalpavibhramākrāntaṃ tadgrahe ca prasajyate // | but if it were to apprehend that [universal], it would become afflicted by conceptual thought and error. |
yogijñānamavikalpābhrāntatayā pratyakṣaṃ pramāṇam iṣyate / | The yogin's cognition is accepted as valid perception because of its being free from conceptual thought and error. |
yadi ca tadyathoktasāmānyaviṣayaṃ syāt tadā sāṃvṛtārthaviṣayatvād vikalpākrāntaṃ prāpnoti / | If, however, it were to have that previously mentioned universal as its object, then because [it would be] having a conventional object, it would become afflicted by conceptual thought. |
paraparikalpitālīkasāmānyaviṣayatvād vibhramākrāntaṃ ca prasajyate / | And because [it would be] having as its object an unreal universal imagined by others, it would become afflicted by error. |
yadvā pratyekamubhayaviṣayatve doṣadvayam āpatati // | Or alternatively, when both [conceptual thought and error] are taken as relating to each [object], both faults would occur. |
vikalpātmā ca sāmānyamavācyaṃ yat prakīrtitam / | And that universal which has been declared to be inexpressible is the very nature of conceptual thought. |
yadetad anantaroktamavācyam tattvānyatvādyanirdeśyaṃ sāmānyamuktam, tadvikalpasyātmeti yadyasmātprakīrtitam pratipāditam anyāpohe / | That which has just been stated as inexpressible – that is, the universal which cannot be specified as being either identical or different [with particulars] and so forth – has been declared to be the very nature of conceptual thought, because this has been established in the section on exclusion [apoha]. |
tasmāt tadgrahe vikalpavibhramākrāntaṃ prasajyata iti prakṛtena sambandhaḥ / | Therefore, in apprehending that [universal], [consciousness] would become afflicted by conceptual thought and error – this is the connection with the present context. |
tathā hi vikalpātmatayā sāmānyasya tadgrāhiyogijñānaṃ vikalpātmakam eva syāt / | Since the universal is of the nature of conceptual content, the yogic cognition that apprehends it would also necessarily be of the nature of conceptual content. |
tādātmyenaiva tasya grahaṇāt / | Because it [the universal] is apprehended in its very essence [as being of conceptual nature]. |
vikalpasya ca prakṛtyā svapratibhāse 'narthe 'rthādhyavasāyena pravṛtter viparyayatattvam iti vibhramākrāntaṃ ca prasajyeta / | And since conceptual content by its very nature operates by superimposing reality onto unreality in its own appearance, it would necessarily be beset with error and misapprehension. |
yacca paraparikalpitaṃ sāmānyaṃ nityānugatirūpaṃ tadapi sāmānyaparīkṣāyāṃ nīrūpasvabhāvam eva pratipāditam iti tadgrahe sphuṭataram eva vikalpavibhramākrāntatvam āsajyate // | And that universal which others postulate as having the form of permanent concomitance has also been shown in the examination of universals to be entirely devoid of any real nature, so in apprehending it [the yogic cognition] would even more clearly be beset with conceptual error. |
sahetu saphalaṃ karma jñānenālaukikena yaḥ / samādhijena jānāti sa sarvajño 'padiśyate // | One who knows [all] actions along with [their] causes and fruits through supernatural knowledge born of meditative absorption is designated as omniscient. |
purastād anumānena tasya sattā prasādhitā / | The existence of such a one has been established earlier through inference. |
pramāṇam asya sadbhāve tadastītyasti tādṛśaḥ // | There exists a valid means of knowledge [establishing] his existence, therefore such a one exists. |
yugapat paripāṭyā vā jñānaṃ kāryāt prakāśitāt / | [His] knowledge [arises] either simultaneously or in succession from the manifested effect. |
sāmarthyam api tasyāsti deśanāṃ kurute yadā // | When he gives instruction, he also has the capability [to do so]. |
subodham // | This is easily understood. |
svabhyastadharmanairātmyā yasyeyaṃ deśanāmalā | [This is] his pure teaching wherein the dharma of no-self (nairātmya) has been well-practiced |
sādhitā sarvaśāstreṣu sarvamānair abādhitā | [This teaching has been] established in all śāstras [and remains] unrefuted by all means of valid cognition (pramāṇa) |
saṃsāryanucitajñānā keśavāder agocaraḥ | [This teaching contains] knowledge unsuitable for worldly beings [and remains] beyond the reach of Keśava and others |
śirobhirarcyate śaktyā yācātīva manīṣibhiḥ | [It] is worshipfully carried on the heads by wise ones according to their capacity |
samastaduritārātivargabhaṅgavidhāyinī | [It] effects the destruction of all hosts of evil adversaries |
labdhāsādhāraṇopāyo 'śeṣapuṃsāṃ viśeṣalakṣaṇaḥ | [He] who has obtained extraordinary means [and] possesses distinctive marks beyond all men |
sa ekaḥ sarvavinnātha ityetat sapramāṇakam | He alone is the omniscient lord - this [statement] is supported by valid means of knowledge |
sarvaśāstreṇeti sakalenāmunā tattvasaṅgraheṇa | [The phrase] "by all śāstra" [means] by this entire Tattvasaṅgraha |
saṃsāriṇām anucitamasahajaṃ saṃsāryanucitaṃ tat tādṛśaṃ jñānaṃ yasyāṃ deśanāyāṃ sā tathoktā | [The teaching] which contains such knowledge that is unsuitable and unnatural for worldly beings is described thus |
keśavāder agocara iti svaliṅgenaiva deśanāsamānādhikaraṇametat | [The phrase] "beyond the reach of Keśava and others" - though masculine in gender, this qualifies the feminine word deśanā |
samastaduritārātivargabhaṅgadhāyinīti | [Meaning] that which effects the destruction of all hosts of evil adversaries |
citrābhyudayaniṣpattinirvāṇaprāptikāraṇam iti kāraṇaśabdaḥ pratyekamabhisambadhyate | The word kāraṇa (cause) is to be connected separately with each [component] |
citrābhyudayaniṣpattikāraṇaṃ nirvāṇaprāptikāraṇam cetyarthaḥ | [That is,] the cause of manifold prosperity and the cause of attaining nirvāṇa - this is the meaning |
itthaṃ yadā ca sarvajñaḥ kaścid evopapadyate | Thus when some omniscient one is established |
dharmādyadhigame hetuḥ pauruṣeyaṃ tadā vacaḥ // | [Therefore,] no human utterance could be the means of acquiring knowledge of dharma. |
kaścid eveti / sugata eva, na kapilādiḥ / | [It refers to] only a certain one, [namely] the Sugata [Buddha] alone, not Kapila or others. |
yathoktaṃ prāgityabhiprāyaḥ / yaś ca nirākārasākārajñānavikalpena doṣa uktas tathā{trā---}pi pūrvam evāsmābhiḥ prativihitam / | As was stated before. And the objection that was raised regarding the distinction between formless and formed cognition has already been addressed by us previously. |
nirākārādicintā tu sarvajñe nopayujyate / | However, discussion about formlessness and so forth has no utility in [the case of] the omniscient one. |
yathāhi bhavatāṃ jñānaṃ kvacid arthe tathā param // | For just as your cognition [operates] with respect to some object, so too [does] the superior [cognition]. |
ity atīndriyadarśipuruṣaparīkṣā // | This [concludes] the examination of the person who sees the supersensible. |
Subsets and Splits