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EXAMINATION OF THE PERSON OF SUPER-NORMAL VISION'. 1471
The following might be urged-“If these Teachers have taught false doctrines, even so, it cannot be deduced from this that they are addicted to the false notions of things; because it is open to men to act contrary to their convictions, the tendencies of men being peculiarly divergent ; conse. quently, your Reason is doubtful-bence-inadmissible'."
The answer to this is as follows:
TEXT (3331).
IF THE ASSERTION OF THESE TEACHERS REGARDING THE Syädväda AND OTHER DOCTRINES BE SAID TO HAVE BEEN MADE WITH SOME (OTHER) MOTIVE, -THEN (WE ASK)-WHAT IS THAT FORM OF THINGS WHICH THEY HOLD TO BE
REAL AND TRUE !-(3331)
COMMENTARY If it be said that "it is with some other motive that these Teachers have asserted the doctrines of Syādväda, etc., which are against all canons of truth";-then (our answer is that) let them assert the doctrines; we do not wish to prove that Vardhamāna, etc. are, by themselves, non-omniscient; all that we have done is to put forward the diversity of opinion among these Teachers, as a proof in answer to the question that you, taking your stand upon the mutually contradictory doctrines taught by Kapila and others, have asked—"If Buddha is omniscient, what is the proof that Kapila is not so ?” Hence our Reason cannot be inadmissible',
Then again, if what has been asserted by them has some other motive behind it, then it behoves you to explain what, according to them, is the real nature of things.-(3331)
TEXTS (3332-3333).
" THERE IS NO soul; THINGS ARE MOMENTARY AND SO FORTH."-IF THAT IS SO, THESE TEACHERS are OMNISCIENT; BECAUSE THEY HAVE DIRECTLY PERCEIVED THE TRUE NATURE OF ALL THINGS. IN THAT CASE THEY ARE ALL OMNISCIENT, HOLDING THE SAME VIEW OF THINGS. AS FOR THE MUTUALLY CONTRADICTORY TEACHINGS, THEY NEVER EXPOUNDED ANY SUCH TEACHINGS, THEY MEANT SOMETHING
QUITE DIFFERENT.-(3332-3333)
COMMENTARY.
Being questioned as above, the other Party answers-" The correct teaching according to these Teachers is that there is no soul, things are momentary, and so forth".
