Rngog Lotsaba On Sahopalambhaniyama Proof In Dharmakirtis Pramanaviniscaya

Author(s): Helmut Krasser
Publisher: Helmut Krasser

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H. Krasser rNgog lotsāba on the sahopalambhaniyama ...
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ception of the object of cognition without perception of cognition, and if this (reason) moreover is assumed to consist of a perception of that which contradicts the pervading (property) (vyāpakaviruddhopalabdhi),56 then, in case that many people watch the moon or wrestlers (gyad, malla), the object of cognition alone is perceived, although the cognitions (of the other persons are not perceived. Thus, the reason)
"being necessarily perceived together" is not established. 57 2.2. Moreover, (the reason) is contradictory, because it is contradictory
due to the fact that it is pervaded by the property that is the opposite (zlog pa, viparyaya) (of the property to be proved). (This is the case) under the presupposition that (zhes bya bar 'gyur na) they are different, because the word "together” denotes their being different (and) therefore they are perceived to possess the characteristic
(visesaņa) of difference.58 2.3. Moreover, (the reason) is inconclusive for being too general, because
it is the case that, although the cognition (thugs) of Buddha and
Se gang zhig gang dang than cig dmigs pa nges pa de ni de las tha dad pa ma yin te dper na zla ba gcig las gris pa bzhin no || sngon po la sogs pa'i gzung ba'i rnam pa yang shes pa dang lhan cig dmigs pa nges pa yin no || tha dad pa ni lhan cig dmigs pa ma nges pas khyab pa yin te 'brel pa med pa'i phyir ro || de dang 'gal ba ni lhan cig dmigs pa nges pa yin tedes na khyab par byed pa 'gal ba dmigs pas tha dad pa bkag pa yin no | PVINT P 189b7-190al (D 163a1-3) = yad yena niyatasahopalambham, tat tato na vyatiricyate, yathaikasmāc candramaso dvitiyah niyatasahopalambhas ca jñānena saha grāhyākāro niladir ily... bhedah sahopalambhāniyamena vyāptah, pratibandhābhā. vāt. tasya viruddhah sahopalambhaniyamah, tena vyäpakaviruddhena bhedo nirākriyate. JAMBOVIJAYA 1981 p. 137 (P. 110); translated in IWATA I 1811.
57 This objection reflects the opinion of Subhagupta as formulated in his Bāhyārthasiddhikarikā. The following objections as well, namely that the reason is contradictory (viruddha), inconclusive (anaikāntika) and doubtful (sandigdha), are based on BASK. This purvapaksa corresponds to BASK vy. 72-74 (text and transl. in MATSUMOTO 1980 pp.3, 5), whereas rNgog lotsāba has reformulated the first part in accordance with the passages of the PVINŢ quoted in n. 56 & n. 62 and shortened the second part. More detailed it is available in TSP 692,11-16: punah sa (= Subhagupta] evāha - yadi sahasabda ekārthah, tada hetur asiddhah. tathā hi natacandramallapreksāsu na hy ekenaivopalambho nilādeh. näpi nilatadupalambhayor ekenaivopalambhah. tathā hi nilopalambhe 'pi tadupalambhānām anyasantānagatānām anupalambhät. yadă ca sarvaprāṇabhrtām sarve cittaksaņāḥ sarvajñenāvasīyante, tada katham ekenaivopalambhah siddhah syöt. kiñca anyopalambhanişedhe saty ekopalambhaniyamah sidhyati. na cānyopalambhapratişedhasambhavah, svabhāvaviprakrstasya viddhipratiședhāyogāt. The passage is summarized in IWATA I 88; cf. also his notes in II 78170-72.
58 This corresponds to BASK v. 71: tatra bhadantaśubhaguptas tu aha - sahasabdas ca loke 'smin naivanyena vina kvacit | viruddho 'yam tato hetur yady asti sahavedanam ! quoted in TSP 692,2-3; text and transl. in MATSUMOTO 1980 pp. 3, 5; summarized in IWATA I 88; cf. also II 16745.