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(1671) Cf.
Pratiksina-vinase hi bhavanam bhavasantateḥ; tathotpatteḥ sa hetutvad asrayo'yuktam anyatha. --- Pramanavarttika 1.69.
In this connection, the well-known Buddhist stanza may be quoted
Yasminneva hi santane ahita karmavasana;
phalam tatraiva sandhatte kärpäse raktata yatha. See also Bodhicaryavatarapanjikā, p. 472.
The attack of the rival thinkers against the Buddhist system of thought is that if the point-instants (svalakṣaṇa) alone are real, memory, recognition, fruition of karma etc. would not be possible. This the Buddhists explain on the basis of the stream (santati) of point-instants being the same.
(1674) The Buddhists believe that one source of cognition (pramaņa) can have one object only; for example, perception brings about the cognition of specific particular (svalakṣana) only and inference that of universal (samanya). Perception cannot cognise samanya, nor can inference cognise svalaksana. The Buddhists are thus pramana-vigrahavadins, as against others who are pramana-sampla vavadins; in the view of the latter, one source of cognition (pramana) can have as object even things cognised by other pramāņas. See
Vijanati na vijanam ekam arthadvayam yatha; ekam arthain vijänāti na vijñānadvaya quoted in Sarvarthasiddhi (1.12).
tatha".
Kṣanikah sarvasainskārāḥ-See kṣanikah sarvasamiskāraḥ asthirana
kutah kriyā;
bhutir yaişan kriya saiva karakani saiva cocyate. -quoted in Bodhicaryavata apañjikā, p. 376.
(1676) Tatra paksah prasiddho dharmi-Nyayapravesa, p. 1. In the inference, Mountain is fiery, because it is smoky, mountain is called the paksa, subject of the inference- the minor term. It is also called 'dharmin' the substrate, the attribute (dharma) viz. fire of which is to be proved (sadhya).
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