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## Eleventh Chapter
251
The term "omniscient" applied to the Buddha is a secondary usage, based on qualities. It is dependent on the primary, just as the sound of a lion in Chaitra is dependent on the actual lion. ||175||
This inference contradicts your claim that the Buddha is not omniscient. In our view, the complete absence of omniscience is not accepted. ||176||
"Where does this omniscient, who pervades the earth with his glory, reside?" To this question, it is said that he resides in the divine Brahma-pura, with a soul as pure as the sky. ||177||
Your scripture also contradicts your claim. If the Buddha were completely devoid of omniscience, why would your scripture mention his location, etc.? And thus, when the object of the argument is established in multiple ways, i.e., established in some way, it becomes a valid argument for us, because this is what we claim. ||178||
The argument you have presented for the absence of omniscience is based on the concept of "speech." Speech can be of three types: completely inappropriate speech, appropriate speech, and general speech. Completely inappropriate speech is not valid, because it is not established against the opponent. If you take speech according to the Syadvada, then your argument becomes invalid, because it would establish the validity of a speaker without any flaws. Secondly, we do not accept the interpretation of the Vedas by Jaimini, etc., as valid. They, like Devadatta, are also flawed speakers based on the argument of speech. Therefore, your argument based on speech becomes contradictory, as it proves the opposite meaning. ||179-180||
And the teachings given by Prajapati, etc., cannot be considered evidence, because they are also like Devadatta, etc., being influenced by attachment and aversion. And any scripture coming from such attached and averse individuals will also be flawed. Therefore, the absence of a flawless scripture is established in your view. ||181||
One who knows one thing knows all things in their true form. Therefore, the example you have given to prove the absence of omniscience is flawed by you, because since he knows one thing, he knows everything is established. ||182||
Furthermore, according to your view, there is no person who speaks completely appropriate words as an example. Therefore, you should show the absence of the means in the absence of the object in the example. Just as you show the occurrence of the object in the example of analogy by establishing the pervasiveness of the analogy, similarly, you should show the occurrence of the absence in the example of absence by establishing the pervasiveness of the absence. Only then can the object be established, otherwise not. ||183||
And in your view, hearing about an unseen object and the evidence coming from the scriptures...