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Verse 51
Incongruence in the doctrine of 'absolute momentariness' (ksanika-ekānta):
हिनस्त्यनभिसंधातृ न हिनस्त्यभिसंधिमत् । बध्यते तद्वयापेतं चित्तं बद्धं न मुच्यते ॥५१॥
सामान्यार्थ - (यदि क्षणिकैकान्त-वादी बौद्धों के क्षण-क्षण में प्रत्येक पदार्थ के निरन्वय विनाश का सिद्धान्त माना जाए -) हिंसा करने का जिस चित्त का अभिप्राय नहीं है वह हिंसा करता है, जिस चित्त का हिंसा करने का अभिप्राय है वह हिंसा नहीं करता है। जिस चित्त ने हिंसा करने का कोई अभिप्राय नहीं किया और न हिंसा ही की वह चित्त बन्धन को प्राप्त होता है। और जिस चित्त का बन्धन हुआ उसकी मुक्ति नहीं होती है, फिर मुक्ति किसकी होती है?
(The Buddhists' assertion that the never-ceasing series of momentary ideas, each impressed by the former, gives man the semblances which we regard in ordinary life as the outer world and the soul, amounts to -) The mind that had not intended to injure, injures; the mind that had intended to injure, does not injure; and the mind that had neither intended to injure nor injured, suffers bondage. Moreover (since the existence of the last mentioned mind is also momentary), the mind that had suffered bondage does not get rid of bondage. (To whom, then, belongs liberation? The term liberation is a synonym for ‘severance of bonds' and liberation can take place only of the person who was bound, while on the contention of momentary extinction, one moment a person is bound, and the liberation belongs to another moment; there, therefore, results a negation of liberation.)
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89
