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FOREWORD
XXV
popular in his own day, but of which very little is now known. The following is a free translation of the stanzas in question, and is given in order to follow the chain of reasoning adopted by S'ântarakṣita. The Lokayata Pariksd comes in after S'ântarakşita had already refuted the doctrines of Atman (soul) and the three times, past, present and future.
The Lokayatas now proceed to say that when there is neither the soul nor anything that continues in the three times, why then, there should be transmigration, seeing that there is nobody or nothing to transmigrate ? (1857)
The body, consciousness and the sense organs are momentary, so there is no transmigration, as the doctrine of soul is not accepted by you. (1858)
The mind is merely the product of a combination of the elements, just as some acid eructations or wines are results of chemical combination. The four elements when combined produce the mind (according to some) or manifest the mind (according to others). (1859) Different combinations of the four Bhutas are designated by the words, body, sense-organs, etc. Really speaking, there is no other realities than the Bhútas. (1860)
You maintain that the mind at death passes on to another body; but this cannot be correct, as the minds being in different bodies must be different, just as the minds of a cow and a horse are different, and not related to one another as cause and effect. (1861) The consciousness in the body, which comes into being and the consciousness in the body which has already perished cannot be related to one another as cause and effect, just as the stream of consciousness is different in different cognitions. (1862)
Even though the mind is endowed with feelings at death, it cannot produce another mind after total annihilation? Is the mind of the emancipated able to produce another mind? (1863) So consciousness is produced from the body which is endowed with life and vital air. This is the view held by Kambalasvatara.
(1864)
