Rngog Lotsaba On Sahopalambhaniyama Proof In Dharmakirtis Pramanaviniscaya

Author(s): Helmut Krasser
Publisher: Helmut Krasser

Page 14

Aspects of Buddhism
Translation 39 The reason "being necessarily perceived together" (sahopalambhaniyama) is to be understood through 1. (an examination of the subject of the thesis (pratijñārtha), and 2. through the exclusion of the faults of the reason (hetudoşa). 1. From among these (the examination of] the subject of the thesis also
consists of two examinations: 1.1. that of the nature of the locus of properties (dharmin), and 1.2. that of the property to be proved
(sādhyadharma). 1.1. From among these here in this proof) the locus of properties is only
the objective aspect (grāhyākāra) consisting of blue etc., but it is not the subjective one (grāhaka), for (this) is the section (skabs, prastāva) in which the difference of the subjective (aspect) from the objective one is affirmed (sgrub pa, vidhi). As (the subjective/objective aspect?] consists of the exclusion (ldog pa, vyāurtti) of that which is different, it is reasonable that it is different from that which is not an objective (aspect) (gzung pa myed pa, agrāhya).40 Thus the negation of difference is an activity towards the objective aspect, but not towards the
subjective one. 1.2. The property to be proved here is of the nature of a non-implicative
negation (myed par dgag pa, prasajyapratişedha), but not an implicative negation (ma yin par dgag pa, paryudāsapratişedha). And this is to be ascertained through 1.2.1. the exclusion of a valid cognition] that invalidates (bādhaka) the non-implicative negation, and through 1.2.2. the proof of a valid cognition) that invalidates the implicative.
(negation). 1.2.1. Objection:41 If the objective aspect is not experienced as being
illuminated (gsal ba, prav kāś ), the subjective one is also not estab39 In the following notes I quote passages of Dharmottara's PVINT on which rNgog lotsāba's explanations are based. However, as these passages are often quite long and space here is limited, I shall translate only the shorter ones and of the longer ones only those parts which are necessary for understanding Ngog lotsāba's enigmatic formulations. Passages which are translated in IWATA I, II and MATSUMOTO 1980 are not translated, but are referred to in the footnotes. Finally, Sanskrit equivalents of several Tibetan terms have been supplied for the sake of convenience and easier understanding.
1° Or: «As the difference consists of an exclusion (ldog pa, vyāurtti), it is reasonable that the subjective/objective aspect?] is different from that which is not an objective (aspect)». The meaning of this argument is not clear!
" The idea of the following objection is to be found in PVIN I 96,8f: visayasya jñānahetutayopanidheh prāg upalambhah pascāt samvedanam iti cet. Much parallel material is collected in IWATA II 155". In this discussion an opponent wants to establish