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3.1.8: na ekasmin nāsāsthivyavahite dvitvābhimānāt || No, from the supposition of duality in one thing which is divided by the nasal bone.
3.1.9: ekavināśe dvitīyāvināśāt na ekatvam || There is no oneness, from the non-destruction of the second on the destruction of one.
3.1.10: avayavanāśe api avayavyupalabdheḥ ahetuḥ || It is no reason, from the perception of the whole even on the destruction of a part.
3.1.11: dṛṣṭāntavirodhāt apratiṣedhaḥ || There is no refutation, from the opposition of the familiar instance.
3.1.12: indriyāntaravikārāt || From the affection of another sense.
3.1.13: na, smṛteḥ smarttavyaviṣayatvāt || No, from remembrance having for its object what is to be remembered.
3.1.14: tadātmaguṇasadbhāvāt apratiṣedhaḥ || There is no refutation, from the existence of that as a quality of the soul.
3.1.15: na, ātmapratipattihetūnāṃ manasi sambhavāt || No, from the possibility in the mind of the causes of the establishment of soul.
3.1.16: jñātuḥ jñānasādhanopapatteḥ saṃjñābhedamātram || From the possibility of the instruments of knowledge of the knower, it is a mere difference of name.
3.1.17: niyamaḥ ca niranumānaḥ || And the restriction is without inference.
3.1.18: pūrvābhyastasmṛtyanubandhāt jātasya harṣabhayaśokasampratipatteḥ || From the experience of joy, fear and sorrow of a new-born child, which can only arise from the continuity of remembrance of what has been previously practised.
3.1.19: padmādiṣu prabodhasammīlanavikāravat tadvikāraḥ || The affection is like the affection of opening and closing in the lotus, etc.
3.1.20: na, uṣṇaśītavarṣākālanimittatvāt pañcātmakavikārāṇām || No, from the affections of the five-element-body being caused by heat, cold, rain and time.
3.1.21: pretyāhārābhyāsakṛtāt stanyābhilāṣāt || From the desire for the mother's breast being caused by the practice of taking food in a previous life.
3.2.42: karmānavasthāyigrahaṇāt || From the perception of action which is not lasting.
3.2.43: avyaktagrahaṇam anavasthāyitvāt vidyutsampāte rūpāvyaktagrahaṇavat || The non-perception of the unmanifested is due to its not being lasting, like the non-perception of the form of a thing in the flash of lightning.
3.2.44: hetūpādānāt pratiṣeddhavyābhyanujñā || From the adduction of a reason, there is the admission of what is to be refuted.
3.2.45: na pradīpārciḥsantatyabhivyaktagrahaṇavat tadgrahaṇam || No, the perception of that is like the perception of the manifestation of a continuous series of lamp-flames.
3.2.46: dravye svaguṇaparaguṇopalabdheḥ saṃśayaḥ || There is a doubt, from the perception in a substance of its own qualities and the qualities of another.
3.2.47: yāvaccharīrabhāvitvāt rūpādīnām || From the fact that colour, etc., last as long as the body lasts.
3.2.48: na, pākajguṇāntarotpatteḥ || No, from the production of another quality by baking.
3.2.49: pratidvandvisiddheḥ pākajānām apratiṣedhaḥ || There is no refutation of the baked qualities, from the establishment of their opposites.
3.2.50: śarīravyāpitvāt || From its pervasion of the body.
3.2.51: na, keśanakhādiṣu anupalabdheḥ || No, from its non-perception in hair, nails, etc.
3.2.52: tvakparyantatvāt śarīrasya keśanakhādiṣu aprasaṅgaḥ || The body extending as far as the skin, there is no occasion in hair, nails, etc.
3.2.53: śarīraguṇavaidharmyāt || From its being heterogeneous to the qualities of the body.
3.2.54: na, rūpādīnām itaretaravaidharmyāt || No, from the heterogeneity of colour, etc., to one another.
3.2.55: aindriyakatvāt rūpādīnām apratiṣedhaḥ || There is no refutation of colour, etc., from their being objects of the senses.
3.2.56: jñānāyaugapadyāt ekam manaḥ || The mind is one, from the non-simultaneousness of knowledge.
3.2.57: na, yugapat anekakriyopalabdheḥ || No, from the perception of many actions simultaneously.
3.2.58: alātacakradarśanavat tadupalabdhiḥ āśusañcārāt || The perception of that is like the perception of a circle of fire-brand, from its quick motion.
3.2.59: yathoktahetutvāt ca aṇu || And it is atomic, from the reason mentioned above.
3.2.60: pūrvakṛtaphalānubandhāt tadutpattiḥ || The production of that is from the continuity of the fruit of previous actions.
3.2.61: bhūtebhyaḥ mūrtyupādānavat tadupādānam || The taking of that is like the taking of a body from the elements.
3.2.62: na, sādhyasamatvāt || No, from its being equal to what is to be proved.
3.2.63: na, utpattinimittatvāt mātāpitroḥ || No, from the parents being the cause of production.
3.2.64: tathā āhārasya || Likewise of food.
3.2.65: prāptau ca aniyamāt || And from the non-fixity in the attainment.
3.2.66: śarīrotpattinimittavat saṃyogotpattinimittaṃ karma || Action is the cause of the production of conjunction, like the cause of the production of the body.
3.2.67: etena aniyamaḥ pratyuktaḥ || By this the non-fixity is refuted.
3.2.68: tat adṛṣṭakāritam iti cet punaḥ tatprasaṅgaḥ apavarge || If it be said that that is caused by desert, there would be the occasion for that again in release.
3.2.69: manaḥkarmanimittatvāt ca saṃyogāvyucchedaḥ || And from its being caused by the action of the mind, there would be no cessation of conjunction.
3.2.70: nityatvaprasaṅgaḥ ca prāyaṇānupapatteḥ || And there would be the occasion for eternity, from the impossibility of departure.
3.2.71: aṇuśyāmatānityatvavat etat syāt || This would be like the non-eternity of the blackness of an atom.
3.2.72: na, akṛtābhyāgamaprasaṅgāt || No, from the occasion for the arrival of what has not been done.
4.1.1: pravṛttiryathoktā || Activity as aforesaid.
4.1.2: tathā doṣāḥ || Likewise faults.
4.1.3: trairāśyaṃ rāgadveṣamohārthāntarbhāvāt || The three classes from the inclusion of the alternative meaning of affection, aversion and stupidity.
4.1.4: na, ekapratyanīkabhāvāt || No, from the existence of one opposite.
4.1.5: vyabhicārādahetuḥ || It is no reason, from its deviation.
4.1.6: teṣāṃ mohaḥ pāpīyān, nāmūḍhasyetarotpatteḥ || Of them stupidity is the worst, for the other does not arise in one who is not stupid.
4.1.7: nimittanaimittikabhāvādarthāntarabhāvo doṣebhyaḥ || From the existence of the relation of cause and effect, there is a difference of meaning from faults.
4.1.8: na doṣalakṣaṇāvarodhānmohasya || No, from the inclusion of stupidity in the definition of fault.
4.1.9: nimittanaimittikopapatteśca tulyajātīyānāmapratiṣedhaḥ || And from the possibility of the relation of cause and effect, there is no refutation of things of the same class.
4.1.10: ātmanityatve pretyabhāvasiddhiḥ || Transmigration is established on the soul being eternal.
4.1.11: vyaktād vyaktānām, pratyakṣaprāmāṇyāt || From the manifest the manifest, from the validity of perception.
4.1.12: na, ghaṭād ghaṭaniṣpatteḥ || No, from the production of a pot from a pot.
4.1.13: vyaktād ghaṭaniṣpatterapratiṣedhaḥ || There is no refutation, from the production of a pot from the manifest.
4.1.14: abhāvād bhāvotpattiḥ, nānupamṛdya prādurbhāvāt || Production of entity from non-entity, for there is no appearance without destroying.
4.1.15: vyāghātādaprayogaḥ || From contradiction, there is no application.
4.1.16: na, atītānāgatayoḥ kārakaśabdaprayogāt || No, from the use of the word ‘agent’ in the past and future.
4.1.17: na, vinaṣṭebhyo 'niṣpatteḥ || No, from the non-production from things which have been destroyed.
4.1.18: kramanirdeśādapratiṣedhaḥ || There is no refutation, from the direction of the order.
4.1.19: īśvaraḥ kāraṇam, puruṣakarmāphalyadarśanāt || God is the cause, from the observation of the fruitlessness of the actions of man.
4.1.20: na, puruṣakarmābhāve phlāniṣpatteḥ || No, from the non-production of fruit in the absence of the action of man.
4.1.21: tatkāritatvād ahetuḥ || It is no reason, from its being caused by that.
4.1.22: animittato bhāvotpattiḥ, kaṇṭakataikṣṇyādidarśanāt || Production of entity from no-cause, from the observation of the sharpness of a thorn, etc.
4.1.23: animittanimittatvānnanimittataḥ || From the cause of no-cause, it is not from no-cause.
4.1.24: nimittanimittayorarthāntarabhāvādapratiṣedhaḥ || There is no refutation, from the difference of meaning of cause and no-cause.
4.1.25: sarvam anityam, utpattivināśadharmakatvāt || All are non-eternal, from their possessing the property of production and destruction.
4.1.26: na, anityatānityatvāt || No, from the eternity of non-eternity.
4.1.27: tadanityatvamagnerdāhyaṃ vināśyānuvināśavat || The non-eternity of that is like the destruction of the destructible after destroying the combustible of fire.
4.1.28: nityasyāpratyākhyānam, yathopalabdhi vyavasthānāt || There is no denial of the eternal, from the establishment according to perception.
4.1.29: sarvaṃ nityam, pañcabhūtanityatvāt || All are eternal, from the eternity of the five elements.
4.1.30: na, utpattivināśakāraṇopalabdheḥ || No, from the perception of the cause of production and destruction.
4.1.31: tallakṣaṇāvarodhādapratiṣedhaḥ || There is no refutation, from the inclusion in the definition of that.
4.1.32: na, utpattitatkāraṇopalabdheḥ || No, from the perception of the cause of that production.
4.1.33: na, vyavasthānupapatteḥ || No, from the impossibility of the establishment.
4.1.34: sarvaṃ pṛthag, bhāvalakṣaṇapṛthaktvāt || All are distinct, from the distinction of the marks of entities.
4.1.35: na, anekalakṣaṇairekabhāvaniṣpatteḥ || No, from the production of one entity by many marks.
4.1.36: lakṣaṇavyavasthānādevāpratiṣedhaḥ || There is no refutation, from the very establishment of the marks.
4.1.37: sarvam abhāvo bhāveṣvitaretarābhāvasiddheḥ || All is non-entity, from the establishment of the non-existence of one another in entities.
4.1.38: na, svabhāvasiddherbhāvānām || No, from the establishment of the self-nature of entities.
4.1.39: na svabhāvasiddhiḥ, āpekṣikatvāt || There is no establishment of self-nature, from its being relative.
4.1.40: vyāhatatvādayuktam || It is not right, from its being contradictory.
4.1.41: saṃkhyaikāntāsiddhiḥ, kāraṇānupapattyupapattibhyām || There is no establishment of the fixity of number, from the possibility and impossibility of the cause.
4.1.42: na, kāraṇavayavābhāvāt || No, from the non-existence of the parts of the cause.
4.1.43: niravayavatvādahetuḥ || It is no reason, from its being without parts.
4.1.44: sadyaḥ kālāntare ca phalaniṣpatteḥ saṃśayaḥ || There is a doubt, from the production of fruit immediately and at another time.
4.1.45: na sadyaḥ, kālāntaropabhogyatvāt || Not immediately, from its being enjoyable at another time.
4.1.46: kālāntareṇāniṣpattiheturvināśāt || The cause of non-production at another time is destruction.
4.1.47: prāṅniṣpattervṛkṣaphalavat tatsyāt || It would be like the fruit of a tree before production.
4.1.48: nāsanna sanna sadasat, sadasatorvaidharmayāt || Not non-existent, not existent, not existent and non-existent, from the heterogeneity of the existent and non-existent.
4.1.49: utpādavyayadarśanāt || From the observation of production and destruction.
4.1.50: buddhisiddhaṃ tu tadasat || But that which is established by the intellect is non-existent.
4.1.51: āśrayavyatirekād vṛkṣaphalotpattivad ityahetuḥ || It is no reason, from the non-distinction of the site, like the production of the fruit of a tree.
4.1.52: prīterātmāśrayatvādapratiṣedhaḥ || There is no refutation, from pleasure having its site in the soul.
4.1.53: na putrapaśustrīparicchedahiraṇyānnādiphalanirddeśāt || No, from the direction of son, cattle, wife, attendant, gold, food, etc., as fruit.
4.1.54: tatsambandhāt phalaniṣpattesteṣu phalavadupacāraḥ || From its connection, there is the production of fruit, there is a metaphorical use in them as fruit.
4.1.55: vividhavādhanāyogād duḥkhameva janmotpattiḥ || The production of birth is only pain, from its connection with various afflictions.