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316
SOTRAKRITÂNGA.
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clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2)
Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet". (3)
Without perceiving the truth they speak thus : this object (viz. Móksha) is realised by us thus (viz. by Vinaya). The Akriyâvâdins who deny Karmana, do not admit that the action (of the soul is transmitted to the future moments 3. (4)
They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them 4. This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources 6. (5)
The Akriyâvâdins who do not understand the truth, bring forward various opinions; many men
Viz. that Móksha is arrived at through Vinaya, discipline. ? Lavâvasanki. Lava is explained by karman, and avasankî by apasartum sîlam yêshâm tê.
The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyâvâdins, because, according to them, the atman does not act.
* Silânka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 Gâtakas, and not thirty-four which is the recognised number of Gâtakas according to the Northern Buddhist. How Silanka came to a knowledge of the numbers of Gâtakas accepted by the Southern Buddhists, I cannot tell.
• Viz. the six Asravas.
