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1494
TATTVASANGRAHA: CHAPTER XXVI.
TEXTS (3366-3367).
EVEN IF YOU DENY THE CAPACITY TO KNOW ALL THINGS, YOUR REASON STILL REMAINS OPEN TO THE CHARGE OF ITS PRESENCE IN THE CONTRARY OF THE PROBANDUM BEING DOUBTFUL.-EVEN IF YOU WISH YOUR REASON TO CONSIST IN THE capacity to use, THE SAME DEFECT, OF THE POSSIBILITY OF ITS PRESENCE IN THE CONTRARY OF THE PROBANDUM,
PERSISTS.—(3366-3367)
COMMENTARY. In both cases there is nothing to set aside the possibility of the presence of the Reason in the contrary of the Probandum ; and this doubt renders the Reason Inconclusive (3366-3367)
Other Buddhists have held that words proceed from the Blessed Lord, oven without conceptual content with reference to this view, the Author says
TEXTS (3368-3369).
"EVEN WHEN Tāyin (BUDDHA) IS FREE FROM CONCEPTUAL CONTENT, HIS TEACHINGS GO ON UNDER THE FORCE OF THE INITIAL MOMENTUM, -IN THE MANNER OF THE REVOLUTIONS OF THE WHEEL' ;-EVEN AGAINST THE WISE MEN WHO HOLD THIS VIEW, THE ARGU. MENT OF THE OTHER PARTY IS OF NO AVAIL.-(3368
3369)
COMMENTARY.
In the case of the Potter's wheel, even after the turning by the stick has ceased, its revolution continues under the force of the momentum im. parted to it; similarly in the case of the Blessed Lord, even after the cessation of the entire web of conceptual content, His Teaching goes on under the force of the momentum originally imparted by His previous Piety,
Such is the view that has been held by some 'wise men i.e. the Idealist Buddhists.
As against these also, the Reason adduced by the opponent remains clearly inadmissible (3368-3369)
The following might be urged :-"Under the view just referred to, every thing is a mere reflection of one's own apprehension (Idea), hence there can be no real * speakership' at all in the case of any man; in fact, even when he does not speak, the reflected ideation appears in another man; so that the person remains the dominating cause, and hence people come to regard him as the speaker'; and it is this popularly conceived speakership' that has been adduced by us as the Reason (for Buddha being not-omniscient);
