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972
TATTVASANGRAHA: CHAPTER XXI.
TEXTS (2045-2016). OR, IT MAY BE THAT THE COGNITION IS SPOKEN OF AS 'APPREHENDING
THE non-objective FORM', -THROUGH MISTAKE, BECAUSE IN REALITY IT DOES NOT APPREHEND IT AT ALL, FOR THE SIMPLE REASON THAT IT HAS NO OBJECT. IF YOU ALSO SPEAK THROUGH ILLUSION OF THE COGNITION APPREHENDING SUCH A THING, THEN IT BECOMES CLEARLY NON-OBJECTIVE.
-(2045-2046)
COMMENTARY. Tat'-.e. the Cognition that is spoken of as envisnging the non-objective form.
In reality, there is no non-objective form at all which could be apprehended; because if it were admitted to be apprehensible in the positive form, then it would have to be regarded as objective.-(2045-2046)
The same writer (Bhadanta-Shubhagupta) says again :-* With reference to the Buddha's Cognition also, the same questions arise-Is it with form or formless? Is it produced at the same time or at different times? That is to say, just as the point is discussed that the Cognition with form cannot apprehend the Object--why is not a similar point raised in regard to the apprehension of the Object of the Blessed Lord's Cognition ?"
The answer to this is as follows:
TEXT (2047).
WHETHER with form or formless, IT DOES NOT APPREHEND ANYTHING ELSE; HENCE IN REGARD TO THE BUDDHA'S COGNITION, THE
QUESTIONS DO NOT ARISE.-(2047)
COMMENTARY.
The Cognition of the Blessed Lord is not regarded as the apprehender of the Object; hence the question is not raised in regard to that. As a matter of fact, in His case, all obscuration having disappeared, that there should be no question regarding the Apprehender and Apprehended, is exactly what is right.-(2047)
Says the Opponent:-"Even though the External Object does not exist, which could be apprehended,---yet another Cognition is there, in another
Chain'; why cannot this be apprehended by the Cognition of the Blessed Lord ?"
The answer to this is as follows: