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筑波大学 哲学・思想学系論集
Verse No. 4:
karttur asmaraṇāc cêsto vedo 'puruşa-kartṛkaḥ(1)
byed po mi dran par hdod phyir| |rig byed skyes bus ma byas la
sampradayânupacchedad āgamo 'sau tad-atyaye||
brgyud nas hons pa ma chad phyir| |des na lun yin de med na
Verse No. 5:
atyantâkşa-parokşe hi pratipattiḥ katham bhavet
adṛṣṭa-linga-sambandhe svargâpūrvâdi-vastuni ||
Verse No. 6:
nitya[h] śabdo dhvani-vyangyaḥ sambandho 'rthena nityataḥ|
sgra rtag2 dbyans kyis gsal bar byed don dan ḥbrel pa rtag pa ñid]
pratipattur yato 'rtheşu(?) pratipattiḥ prajāyate||
don la rtogs pa dan Idan la] [rtogs pa rab tu skye bar hgyur
1)
P. lo
2) N. P. brtag
3) "By Manu, Yajnavalkya, Vyasa, Vasistha and so on, by those sages, the Veda has been taught, but not composed by them. The words and styles of the Veda have been reproduced again and again by a series of ancient sages, and this lineage of transmission has never been interrupted; for this reason it is called Agama or traditional teaching." (TJ. D275a1)
4) Again the verse cannot be found in the Tibetan MHK, and it is paraphrased and commented in TJ. "Even though they are beyond the ken of human perception (Ikog tu gyur pa yin na yan), on the authority of the Agama it is understood that there is the Svarga (mtho ris ni yod do) and that there is the Apavarga (thar pa ni yod do). As the matters like Apurva have no connection with the marks and they are beyond the ken of perception by human senses, they are not seen; but by the verbal testimony of the Veda, it is known that they exist. Except for the authority of the Veda, there is no understanding of their existence. For this reason, the Veda is the sole source of knowledge." (TJ. D275a1-4). The compound "adrsta-linga-sambandha" should be taken to mean "even if its connection with marks is not perceived." Cf. "anena linga-linginoḥ sambandha-darśanam, linga-darśanam
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