na bhāvo’nupalabdheḥ ..2.2.30..

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SUTRA II. 2. 30.

न भावोऽनुपलब्धेः॥२.२.३०॥

na bhāvo’nupalabdheḥ ..2.2.30..

.. Na, not .. Bhavah, existence of more ideas without corresponding things, or existence of mere Vasanits. .. Anupalabdheh, Because they are not perceived.

30. The Vasanas do not exist without corresponding external objects, because it is never so perceived in experience. — 203.

COMMENTARY

Vasanas can have no existence according to your theory, for you hold that there are no external objects. We know that Vasanas are produced by external objects; where there is no external object their is no Vasana. This is demonstrated by the rule of identity and difference. We never see any Vasana originating without any external object. The Yogacharas cannot explain how the Vasanas originate. And as they do not believe in the existence of external objects, they cannot explain the existence of Vasanas even. According to their doctrine, the existence of Vasanas is impossible, as they do not admit the perception of external things. The variety of Vasanas is caused by the variety of external objects, according to us.

Vasana is really a kind of mental impression or Samskara. This Samskara or impression cannot exist without some permanent substratum, in which it may inhere. But the Yogacharas do not believe in any permanent substratum, hence for this reason also their so-called Vasanas or mental impressions cannot exist. This the author shows in the next Sutra.

SUTRA II. 2. 31.

क्षणिकत्वाच्च॥२.२.३१॥

kṣaṇikatvācca ..2.2.31..

… Kshanikattvat, because of momentariness. .. Cha, and.

31. The Vasanas have no permanent substratum, because of their theory of universal momentariness. — 204.

COMMENTARY

The word ‘Na’ is understood in this Sutra from the preceding aphorism. According to your theory there is no permanent substratum in which Vasanas may inhere. For you believe that everything is momentary. According to you, the external ideas that we have during an earth life (Pravritti Vijnana) and the Cosmic ideas which cease only with the cessation of a world period or Pralaya (A-laya Vijnana) and which exist in the Monad are all momentary. Thus there being no conscious self which is permanent in past, present and future, it is not possible to have remembrance, recognition and so on, which are subject to mental impressions dependent on place, time and cause. All these Vasanas, memories, and thoughts, practically presuppose some absolutely unchangeable Self or principle, equally connected with the past, the present and the future. Consequently this Vijnana-matra-vada is unworthy of farther consideration, for it cannot explain how the Vasanas can exist without a permanent substratum, and how they can be manifold in the absence of that substratum.

Adhikarana V — Madhyamika theory refuted

The Yogachara being thus refuted, now conies forward the Madhyamika who holds the doctrine of universal void. He says, «The Lord Buddha admitted the existence of external objects and of ideas, only for the sake of those less intellectual pupils of his, who could not at once grasp his real doctrine of universal void. All the preceding theories of the momentariness of things and ideas are so many concessions to these, and may be considered as rungs of the ladder leading to this theory. This is the real doctrine of the Lord, and as a matter of fact, neither the external objects nor the ideas exist in reality. The only reality is Shunyam, the Great Void, and the reaching of this nothingness constitutes Release or Moksha. This is the true secret taught by the Lord and it is proved thus: Shunya or nothing is self-existent and self-proved, because no cause need be assigned for its production. It is only a thing, which exists, that requires a cause to explain its origination. But No-thing requires no such cause or explanation. Further, a thing which is (Sat) must originate either from some existent things or not. It cannot originate from a thing which is existent or from a being, because we do not see a tree to originate with sprout, leaves, etc., so long as the seed is not destroyed. It is only when the seed is destroyed, that the tree originates. Thus a Sat or a thing cannot originate from a being. Nor can it originate from a non-being (Abhava), for we do not see the origination of tree, sprout, etc., from a seed which has been roasted. Similarly, nothing can originate of itself, for then it would be dependent upon Atma, which would be a useless assumption. Nor can any motive be assigned for a thing originating from itself. Nor can it originate from anything else, for then it would follow that any thing might originate from any thing, for all things alike are other things. Thus there being no origination, there is also no destruction. Therefore, the words like Origination, Destruction, Being, Non-being «are mere illusions and the only reality is the Shunyam.

Doubt: here arises the doubt: Is it true to believe that Shunyam is the only reality or is it not?

Purvapaksha: The Shunyam is the only reality because it is self-proved while other things being based upon illusion have no real existence. The Great Void constitutes reality.

Siddhanta: The Shunyam is not the reality as is shown in the next Sutra.

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