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4.1.56: na, sukhasyāpyantarālaniṣpatteḥ || No, from the production of pleasure also in the interval.
4.1.57: bhādhanānivṛttervedayataḥ pryeṣaṇadoṣādapratiṣedhaḥ || There is no refutation, from the fault of sending forth of one who feels from the non-cessation of affliction.
4.1.58: duḥkhavikalpe sukhābhimānācca || And from the supposition of pleasure in the alternative of pain.
4.1.59: ṛṇakleśapravṛttyanubndhādapavargābhāvaḥ || There is no release, from the continuity of debts, troubles and activity.
4.1.60: pradhānaśabdānupapatterguṇaśabdenānuvādo nindāpraśaṃsopapatteḥ || From the impossibility of the primary word, there is a re-inculcation by a secondary word, from the possibility of blame and praise.
4.1.61: samāropaṇādātmanyapratiṣedhaḥ || There is no refutation, from the attribution to the soul.
4.1.62: pātracayāntānupapatteśca phalābhāvaḥ || And from the impossibility of the end of the collection of vessels, there is no fruit.
4.1.63: suṣuptasya svapnādarśane kleśābhāvādapavargaḥ || There is release, from the absence of troubles in the non-observation of dreams of one who is fast asleep.
4.1.64: na pravṛttiḥ pratisandhānāya hīnakleśasya || There is no activity for the re-union of one whose troubles are gone.
4.1.65: na, kleśasantateḥ svābhāvikatvāt || No, from the naturalness of the continuity of troubles.
4.1.66: prāgutpatterabhāvānityatvavat svābhāvike 'pyanityatvam || Even in what is natural, there is non-eternity, like the non-eternity of non-existence before production.
4.1.67: aṇuśyāmatānityatvavad vā || Or like the non-eternity of the blackness of an atom.
4.1.68: na, saṅkalpanimittatvācca rāgādīnām || No, and from affection, etc., being caused by conception.
4.2.1: doṣanimittānāṃ tattvajñānādahaṅkāranivṛttiḥ || From the knowledge of the true nature of the causes of faults, there is the cessation of egoism.
4.2.2: doṣanimittaṃ rūpādayo viṣayaḥ saṅkalpakṛtāḥ || The causes of faults are objects such as colour, etc., which are made by conception.
4.2.3: tannimittaṃ tvavayavyabhimānaḥ || The cause of that is the supposition of the whole.
4.2.4: vidyāvidyādvaividhyāt saṃśayaḥ || There is a doubt, from the twofoldness of knowledge and ignorance.
4.2.5: tadasaṃśayaḥ, pūrvahetuprasiddhatvāt || There is no doubt about that, from the well-knownness of the previous reason.
4.2.6: vṛttyanupapatterapi tarhi na saṃśayaḥ || Then there is no doubt, also from the impossibility of operation.
4.2.7: kṛtsnaikadeśāvṛttitvādavayavānāmavayavyabhāvaḥ || There is no whole, from the non-operation of the parts in the whole and in a part.
4.2.8: teṣu cāvṛtteravayavyabhāvaḥ || And there is no whole, from its non-operation in them.
4.2.9: pṛthak cāvayavebhyo 'vṛtteḥ || And there is no whole, from its non-operation apart from the parts.
4.2.10: na cāvayavyavayavāḥ || And the whole is not the parts.
4.2.11: ekasmin bhedābhāvād bhedaśabdaprayogānupapatterapraśnaḥ || There is no question, from the impossibility of the use of the word ‘distinction’ from the non-existence of distinction in one.
4.2.12: avayavāntarabhāve 'pyavṛtterahetuḥ || It is no reason, from its non-operation even in the existence of another part.
4.2.13: keśasamūhe taimirikopalabdhivat tadupalabdhiḥ || The perception of that is like the perception of one suffering from timira in a mass of hair.
4.2.14: svaviṣayānatikrameṇendriyasya paṭumandabhāvādviṣayagrahaṇasya tathābhābo nāviṣaye pravṛttiḥ || From the keenness and slowness of a sense without transgressing its own object, there is the same state of the perception of the object, there is no operation in what is not an object.
4.2.15: avayavāvayaviprasaṅgaścaivamāpralayāt || And there would be the occasion for part and whole in this way up to destruction.
4.2.16: na pralayo 'ṇusadbhāvāt || There is no destruction, from the existence of an atom.
4.2.17: paraṃ vā truṭeḥ || Or beyond a mote.
4.2.18: ākāśavyatibhedāt tadanupapattiḥ || There is no impossibility of that, from the distinction of ether.
4.2.19: ākāśāsarvagatatvaṃ vā || Or the non-all-pervadingness of ether.
4.2.20: antarbahiśca kāryadravyasya kāraṇāntaravacanādakārye tadabhāvaḥ || And inside and outside, from the mention of another cause of an effected substance, there is the absence of that in what is not an effect.
4.2.21: śabdasaṃyogavibhāvācca sarvagatam || And it is all-pervading, from the manifestation of sound and conjunction.
4.2.22: avyūhāviṣṭambhavibhutvāni cākāśadharmāḥ || And non-interception, non-obstruction and all-pervadingness are the properties of ether.
4.2.23: mūrtimatāṃ ca saṃsthānopapatteravayavasadbhāvaḥ || And there is the existence of parts, from the possibility of the form of things having form.
4.2.24: saṃyogopapatteśca || And from the possibility of conjunction.
4.2.25: anavasthākāritvādanavasthānupapatteścāpratiṣedhaḥ || And there is no refutation, from its causing infinite regression and from the impossibility of infinite regression.
4.2.26: buddhyā vivecanāttu bhāvānāṃ yāthātmyānupalabdhistantvapakarṣaṇe paṭasadbhāvānupalabdhivat tadanupalabdhiḥ || But from the discrimination by the intellect, there is the non-perception of the true nature of entities, the non-perception of that is like the non-perception of the existence of a cloth on the drawing...
4.2.27: vyāhatatvādahetuḥ || It is no reason, from its being contradictory.
4.2.28: tadāśrayatvādapṛthaggrahaṇam || There is no separate perception, from its being the site of that.
4.2.29: pramāṇataścārthapratipatteḥ || And from the establishment of the object from a means of right knowledge.
4.2.30: pramāṇānupapattyupapattibhyām || From the impossibility and possibility of a means of right knowledge.
4.2.31: svapnaviṣayābhimānavadayaṃ pramāṇaprameyābhimānaḥ || This supposition of a means and object of right knowledge is like the supposition of the objects of a dream.
4.2.32: māyāgandharvanagaramṛgatṛṣṇikāvadvā || Or like magic, a city of the Gandharvas, and a mirage.
4.2.33: hetvabhāvādasiddhiḥ || There is no establishment, from the non-existence of a reason.
4.2.34: smṛtisaṃkalpavacca svapnaviṣayābhimānaḥ || And the supposition of the objects of a dream is like remembrance and conception.
4.2.35: mithyopalabdhervināśastattvajñānātsvapnaviṣayābhimānapraṇāśavat pratibodhe || The destruction of false apprehension is from the knowledge of the true nature, like the cessation of the supposition of the objects of a dream on waking.
4.2.36: buddheścaivaṃ nimittasadbhāvopalambhāt || And likewise of the intellect, from the perception of the existence of the cause.
4.2.37: tattvapradhānabhedācca mithyābuddherdvaividhyopapattiḥ || And from the distinction of the principal and the subordinate, there is the possibility of the twofoldness of the false intellect.
4.2.38: samādhiviśeṣābhyāsāt || From the practice of a particular kind of meditation.
4.2.39: na, arthaviśeṣaprāvalyāt || No, from the strength of a particular object.
4.2.40: kṣudādibhiḥ pravartanācca || And from the instigation by hunger, etc.
4.2.41: pūrvakṛtaphalānubandhāt tadutpattiḥ || The production of that is from the continuity of the fruit of previous actions.
4.2.42: araṇyaguhāpulinādiṣu yogābhyāsopadeśaḥ || The instruction of the practice of yoga in a forest, a cave, on the bank of a river, etc.
4.2.43: apavarge 'pyevaṃ prasaṅgaḥ || There would be the occasion for that even in release.
4.2.44: na, niṣpannāvaśyambhāvitvāt || No, from the necessity of what has been produced.
4.2.45: tadabhāvaścāpavarge || And there is the absence of that in release.
4.2.46: tadarthaṃ yamaniyamābhyāsātmasaṃskāro yogāccādhyātmavidhyupāyaiḥ || For that, there is the purification of the soul by the practice of forbearance and observance, and by the expedients of the science of the soul from yoga.
4.2.47: jñānagrahaṇābhyāsastadvidyaiśca saha saṃvādaḥ || The practice of the apprehension of knowledge, and the discussion with those who have that knowledge.
4.2.48: taṃ śiṣyagurusabrahmacāriviśiṣṭaśreyo 'rthibhiranasūyibhirabhyupeyāt || One should approach him with a disciple, a preceptor, a fellow-student, a particular person, one who desires excellence, and those who are not envious.
4.2.49: pratipakṣahīnam api vā prayojanārthamarthitve || Or even one who is without an opponent, for the sake of the purpose, in the state of desiring.
4.2.50: tattvādhyavasāyasaṃrakṣaṇārthaṃ jalpavitaṇḍe, bījaprarohasaṃrakṣṇārthaṃ kaṇṭakaśākhāvaraṇavat || Wrangling and cavil are for the protection of the ascertainment of the true nature, like the covering of thorny branches for the protection of the sprouting of a seed.
4.2.51: tābhyāṃ vigṛhyakathanam || The statement after vanquishing by them.
5.1.1: sādharmyavaidharmyotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyaprāpty aprāptipraṣaṅgapratidṛṛṣṭāntānutpattisaṃśayaprakaraṇahetvarthā pattyaviśeṣopapattyupalabdhyanupalabdhinityānityakaāryasamāḥ || Balancing the homogeneity, balancing the heterogeneity, balancing an addition, balancing a subtraction, balancing the ques...
5.1.2: sādharmyavaidharmyābhyāmupasaṃhāre taddharmaviparyayopapatteḥ sādharmyavaidharmyasamau || Balancing the homogeneity and balancing the heterogeneity, from the possibility of the contrariety of the property in the conclusion from the homogeneity and heterogeneity.
5.1.3: gotvād gosiddhivat tatsiddhiḥ || The establishment of that is like the establishment of a cow from cowness.
5.1.4: sādhyadṛṣṭāntayordharmavikalpādubhayasādhyatvāccotkarṣāpakarṣa varṇyavikalpasādhyasamāḥ || Balancing an addition, balancing a subtraction, balancing the questionable, balancing the unquestionable, balancing the alternative, and balancing the reciprocity, from the alternative of the property in the example of wha...
5.1.5: kiñcitsādharmyādupasaṃhārasiddhervaidharmyādapratiṣedhaḥ || There is no refutation, from the establishment of the conclusion from some similarity, from the heterogeneity.
5.1.6: sādhyātideśācca dṛṣṭāntopaptteḥ || And from the extension of what is to be proved, from the possibility of the example.
5.1.7: prāpya sādhyamaprāpya vā hetoḥ prāptyāviśiṣṭatvādaprāptyāsādhāka tvācca prāptyaprāptisamau || Balancing the co-presence and balancing the mutual absence, from the reason being not different from what is to be proved by co-presence, and from its not being a means of proof by mutual absence.
5.1.8: ghaṭādiniṣpattidarśanāt pīḍane cābhicārādapratiṣedhaḥ || There is no refutation, from the observation of the production of a pot, etc., and from the non-deviation in affliction.
5.1.9: dṛṣṭāntasya kāraṇānapadeśāt pratyavasthānācca pratidṛṣṭāntena prasaṅgapratidṛṣṭāntasamau || Balancing the infinite regression and balancing the counter-example, from the non-mention of the cause of the example, and from the opposition by a counter-example.
5.1.10: pradīpopādānaprasaṅganivṛttivat tadvinivṛttiḥ || The cessation of that is like the cessation of the occasion for the taking of a lamp.
5.1.11: pratidṛṣṭāntahetutve ca nāheturdṛṣṭāntaḥ || And in the state of being the reason of a counter-example, the example is not without a reason.
5.1.12: prāgutpatteḥ kāraṇābhāvādanutpattisamaḥ || Balancing the non-produced, from the non-existence of the cause before production.
5.1.13: tathābhāvādutpannasya kāraṇopapatterna kāraṇapratiṣedhaḥ || There is no refutation of the cause, from the possibility of the cause of what has been produced from its being so.
5.1.14: sāmānyadṛṣṭāntayoraindriyakatve samāne nityānityasādharmyāt saṃśayasamaḥ || Balancing the doubt, from the similarity of the eternal and non-eternal, the common and the example being both objects of the senses.
5.1.15: sādharmyātsaṃśaye na saṃśayo vaidharmyādubhayathā vā saṃśaye 'tyanta saṃśayaprasaṅgo nityatvānabhyūpagamācca sāmānyasyāpratiṣedhaḥ || There is no doubt in a doubt from similarity, or in both ways from heterogeneity, there would be the occasion for an eternal doubt in a doubt, and there is no refutation of the c...
5.1.16: ubhayasādharmyāt prakriyāsiddheḥ prakaraṇasamaḥ || Balancing the controversy, from the establishment of the process from the similarity of both.
5.1.17: pratipakṣāt prakaraṇasiddheḥ pratiṣedhānupapattiḥ pratipakṣopapatteḥ || There is no impossibility of the refutation, from the establishment of the controversy from the opposite side, from the possibility of the opposite side.
5.1.18: traikālyāsiddherhetorahetusamaḥ || Balancing the non-reason, from the reason being impossible in the three divisions of time.
5.1.19: na hetutaḥ sādhyasiddhestraikālyāssiddhiḥ || The establishment of the three divisions of time is not from the establishment of what is to be proved from a reason.
5.1.20: pratiṣedhānupapatteśca pratiṣeddhavyāpratiṣedhaḥ || And from the impossibility of the refutation, there is no refutation of what is to be refuted.
5.1.21: arthāpattitaḥ pratipakṣasiddherarthāpattisamaḥ || Balancing the presumption, from the establishment of the opposite side from presumption.
5.1.22: anuktasyārthāpatteḥ pakṣahānerupapattiranuktatvādanaikāntikatvāc cārthāpatteḥ || From the presumption of what has not been said, there is the possibility of the injury of the thesis, from its not being said, and from the presumption being erratic.
5.1.23: ekadharmopapatteraviśeṣe sarvāviśeṣaprasaṅgātsadbhābopapatter-aviśeṣasamaḥ || Balancing the non-difference, from the possibility of the existence, from the occasion for the non-difference of all in the non-difference from the possibility of one property.
5.1.24: kvaciddharmānupapatteḥ kvaciccopapatteḥ pratiṣedhābhāvaḥ || There is no refutation, from the impossibility of a property in some cases and from its possibility in some cases.
5.1.25: ubhayokāraṇopapatterupapattisamaḥ || Balancing the demonstration, from the possibility of the cause of both.
5.1.26: uapapattikāraṇābhyaniñjānādapratiṣedhaḥ || There is no refutation, from the admission of the cause of the demonstration.
5.1.27: nirdiṣṭakāraṇābhāve 'pyupalambhādupalabdhisamaḥ || Balancing the perception, from the perception even in the absence of the mentioned cause.
5.1.28: kāraṇāntarādapi taddharmopapatterapratiṣedhaḥ || There is no refutation, from the possibility of the property of that even from another cause.
5.1.29: tadanupalabdheranupalambhādabhāvasiddhau tadviparītopapatter anupalabdhisamaḥ || Balancing the non-perception, from the possibility of the contrary on the establishment of non-existence from the non-perception of the non-perception of that.
5.1.30: anupalambhātmakatvādanupalabdherahetuḥ || It is no reason, from the non-perception being of the nature of non-perception.
5.1.31: jñānavikalpānāṃ ca bhāvābhāvasaṃvedanādadhyātmam || And from the feeling of the existence and non-existence of the varieties of knowledge in the soul.
5.1.32: sādharmyāttulyadharmopapatteḥ sarvānityatvaprasaṅgādanityasamaḥ || Balancing the non-eternal, from the occasion for the non-eternity of all from the possibility of a similar property from similarity.
5.1.33: sādharmyādasiddheḥ pratiṣedhāsiddhiḥ pratiṣedhyasādharmyācca || There is no establishment of the refutation, from the non-establishment from similarity, and from the similarity of what is to be refuted.
5.1.34: dṛṣṭānte ca sādhyasādhanabhāvena prajñātasya dharmasya tasysa cobhayathā bhāvānnāviśeṣaḥ || And in the example, there is no non-difference, from the existence in both ways of the property which is known as the relation of what is to be proved and the means of proof, and of that.
5.1.35: nityamanityabhāvādanitye nityatvopapatternityasamaḥ || Balancing the eternal, from the possibility of eternity in the non-eternal from the existence of the non-eternal in the eternal.
5.1.36: pratiṣedhye nityamanityabhāvādanitye 'nityatvopapatteḥ pratiṣedhābhāvaḥ || There is no refutation, from the possibility of non-eternity in the non-eternal from the existence of the non-eternal in what is to be refuted.