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1518
TATTVASANGRAHA: CHAPTER XXVI.
TEXTS (3455-3457).
NOR COULD HE DERIVE HIS KNOWLEDGE BY HEARING IT AS ASSERTED
BY ANOTHER PERSON; AS THE CASE OF THE LATTER ALSO WOULD BE OPEN TO THE SAME OBJECTIONS.-NOR CAN THE CONFORMITY (OF THE TEACHING) WITH THE REAL STATE OF THINGS BE MERELY ACCIDENTAL. BECAUSE THE TEACHING IS AVOWEDLY IN REGARD TO Dharma ; HENCE IT COULD NOT BE ATTRIBUTED TO ANY OTHER MOTIVE; AND IT IS ONLY WHEN SOMETHING HAS BEEN DONE WITH A DIFFERENT MOTIVE THAT SUCH ACCIDENT' MAY BE SUSPECTED ; E.G. WHEN A THIRSTY MAN IS GOING IN SEARCH OF THE RIVER, IF HE COMES BY A TREE, THAT CAN BE SAID TO BE ACCIDENTAL' :(3455-3457)
COMMENTARY
It might be said that "His knowlodge has been derived from the assertions of another person". But that cannot be right, as the case of this lattor also would be open to the same objections. For instance, the following consideration arises here also: How did the other person know it? There can be no teaching, without knowledge if he learnt it from another person ;-and so on, there would be an infinite regress; thus there being a case of the blind following the blind, all would have to be regarded as ignorant, and no teaching would be right and sound. This has been thus declared. In regard to such matters (as Dharma), the assertion of man cannot be reliable, as it would be like the assertion of the blind regarding colour.'
The following might be urged—"The Conformity of the Teaching to the real state of things might be purely accidental".
The answer to this is that-'Nor can, eto, eto. The compound is to be expounded as that of which accidental conformity is the character. It is only when the effort made for one thing leads one to another thing that the conformity to this latter may be accidental; e.g. when a man is going along in search of the river-side, if he comes by the shade of the tree. In the case in question, however, the Teaching has not been imparted with any other motive; as the Blessed Lord has clearly introduced His teaching with the words'O Bhiksus, I shall now tench you Dharma', and then proceeded to expound His Teachings regarding Dharma and other matters; so that it is clear that His teaching has not proceeded with any other motive.
* Vahini' is River – Vidruma' is Tree, or Coral.-(3455-3457)
It might be argued that it is possible that the Teaching might have proceeded from Delusion; and hence the Reason put forward is 'Inconclusive".
The answer to this is as follows:
