Mimansa Chapter Of Bhavyas Madhyamaka Hrdaya Karika

Author(s): Shinjo Kawasaki
Publisher: Shinjo Kawasaki

Page 15

The Mimāmsā Chapter of Bhavya's Madhyamaka-hrdaya-kärikā
Verse No. 15: And there is no omniscient being. As such a person is not perceived at present. The omniscience of the Buddha is advocated with an intention of winning public confidence.)
Verse No. 16: The words of the Buddha is not a right source of cognition. As they are what is produced. Like those other than [the words of the Buddha). The Enlightened One is not an omniscient being. As he is a human being. Like those other than [the Enlightened One].
Verse No. 17: The words of the Buddha are not a right source of cognition. As they hold a view of setting aside the Three-folded [Veda). Anything which is like the abovementioned [view setting aside the Three-folded] is like the above-mentioned (=not a right source of cognition]. Like the view of the Naked (Jains]."
End of the Purva-paksa or the Opponent's View in . the Ninth Chapter of the Madhyamaka-hựdaya-kārikā
.
of Dharmakirti's Philosophy: A Study, (Ahmedabad, 1967); S. Kawasaki: "Is There a Man Who Can Know the Dharma?", in Japanese), Essays on Buddhist Dharma Dedicated to Dr. Akira Hirakawa, (Tokyo, 1975), pp. 267-289.
6) "As both are common in being what is produced, like the words of the nihilists (Uccheda-vädin), the words of the Buddha cannot be accepted as a right source of cognition. As they are common in being a human being, like any other princes, the Buddha cannot be accepted as an omniscient being. This is what is meant by the verse." (TJ. D277b1-2)
7) ""The words of the Buddha' is the subject (dharmin). "Being not a right source of cognition is the predicate (dharma). The combination of the subject and the predicate is the proposition (pakşa). As they set aside the Three-folded' is the reason. 'The view about the Three-folded' is the meaning of 'trayi-darśana' or the 'Three Theories (siddhānta)'. As they set aside these three theories, they are called 'trayi-darśana-dūşaņāt. Any one in which the three-folded view is set aside is not a right source of cognition. "Like the view of the Jains' is an example. ..." (TJ. D277b2-4). Here in TJ. the compound "trayi-düşana-darśanat" is explained to mean "trayi-darśana düşanāt", and "trayi-darsana" to mean "Three Siddhāntas". But, this explanation is not acceptable. "Trayi" here should mean the "Three Vedas” as in Verse No. 13.
-
15 -