Tattvasangraha 01

SR No.: 010566
Original Sutra Author: N/A
Author: Embar Krishnamacharya
Publisher: Central Library
Publication Year: 1926
Total Pages: 832
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 57 MB

Page 42

FOREWORD
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twenty-seven different examinations also he gives his own views quite profusely; and in this section we propose to collect these views and attempt to give an idea as to the form of Buddhism current in the time of S'ântarakṣita. In the Prakrtiparikså he dismisses the doctrine of Primordial Matter as the cause of the universe as formulated by the Sâmkhyas, but says that the doctrine of existent effect in the cause or of the non-existence of the effect in the cause are both untenable, because there is no object existent in the world except the Vijõâna or consciousness which is momentary?. In the Is'varapariksi he disproves the theory of one, eternal and omniscient creator, as formulated by the Naiyāyikas, but says that the reasons adduced by the Naiyayikas to establish God can only prove the existence of many and finite intelligences as the creators. The Buddhists also accept that the creators of the universe are persons or rather the chains of Vijñâna who create according to their good and bad actions done in the previous births'. Further he says that the Buddhists do not believe that after the destruction of the universe the souls remain without consciousness, but bold that the chain of consciousness remains even after the destruction either in the heavens assigned to the gods or in some other spheres according to its good and bad actions, with the same memory, conformations, etc.; and subsequently in the beginning of the creation it does not require the help of God to receive instruction on matters of conventionality. In the same Pariksd, S'ântarakṣita further says that according to the Vijñânavådin's theory there is nothing in the world except the consiousness which is endowed with different forms. These forms are also
उत्पादो वस्तुभावस्तु सोऽसता न सता तथा। संबध्यते कल्पिकया केवलं त्वसता धिया ॥ ३२ ॥ -p. 33. बुद्धिमत्पूर्वकत्वं च सामान्येन यदीष्यते ।
तत्र नैव विवादो नो वैश्वरूप्यं हि कर्मजम् ॥ ७० ॥ Kamalasila adds-कर्मजमिति । साधारणासाधारणशुभाशुभकर्मजनितम् । अतः शुभाशुभकर्मकारिणः पुरुषा बुद्धिमन्तोऽस्य कारणतामापद्यन्ते। -p. 51,
प्रलये लप्तविज्ञानस्मृतयः पुरुषा न नः।
आभास्वरादिसम्भूतेस्तत एवेह सम्भवात् ॥ ८ ॥ Kamalasila adds-नास्मन्मतेन प्रलयकाले लुप्तप्रज्ञानस्मृतयो वितनुकरणाः पुरुषाः
सन्तिष्ठन्ते, किन्वाभाखरादिषु स्पष्टज्ञानातिशययोगिषु देवनिकायेत्पद्यन्ते, ये तु प्रतिनियतनिरयादिविपाकसंवर्तनीयकर्माणस्ते लोकधात्वन्तरेषुत्पद्यन्त इति विवर्तकालेऽपि तत एवाभाखरादेव्युत्वेहालप्तज्ञानस्मृतय एव संभवन्ति ।
-p. 53.