Bibliotheca Polyglotta

62. ‘But another wise man, having contracted his soul which is by nature extended everywhere like the ether,--as he gazes ever further on, detects a yet higher distinction.

adhyātmakuśalas tv³ anyo nivartyātmānam ātmanā |
kiṃcin nāstīti saṃpaśyann ākiṃcanya iti smṛtaḥ || 12.63 ||

3. EBC: kuśaleṣv.

(9)略空觀境界進觀無量識
(10)善於内寂靜離我及我所
(11)觀察無所有是無所有處

In brief, perceiving no limits to. this emptiness, there is opened to the view boundless knowledge.
975. ’Endowed with inward rest and peace, the idea of "I" departs, and the object of "I:" clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life.

63. ‘Another one of those who are profoundly versed in the supreme Self, having abolished himself by himself, sees that nothing exists and is called a Nihilist.

tato muñjād iṣīkeva śakuniḥ pañjarād iva |
kṣetrajño niḥsṛto dehān mukta ity abhidhīyate || 12.64 ||

(12)文¹ 闇皮骨離野鳥離樊籠
(13)遠離於境界解脱亦復然

1. 闇＝闍＜三＞; Muñja.

976. ’As the Muñga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release.

64. ‘Then like the Muÿja-reed’s stalk from its sheath or the bird from its cage, the soul, escaped from the body, is declared to be "liberated."

etat tat paramaṃ brahma nirliṅgaṃ dhruvam akṣaram |
yan mokṣa iti tattvajñāḥ kathayanti manīṣiṇaḥ || 12.65 ||

(14)是上婆羅門離形常不盡
(15)慧者應當知是爲眞解脱

977. Thus ascending above the Brahmans (Brahmalokas?), deprived of every vestige of bodily existence, we still endure. Endued with wisdom! let it be known this is real and true deliverance.

65. ‘This is that supreme Brahman, constant, eternal, and without distinctive signs; which the wise who know reality declare to be liberation.

ity upāyaś ca mokṣaś ca mayā saṃdarśitas tava |
yadi jñātaṃ yadi rucir⁴ yathāvat pratipadyatām || 12.66 ||

4. EBC: ruci

(16)汝所問方便及求解脱者
(17)如我上所説深信者當學

978. You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn.

66. ‘Thus have I shown to thee the means and liberation; if thou hast understood and approved it, then act accordingly.

jaigīṣavyo ’tha janako vṛddhaś caiva parāśaraḥ |
imaṃ panthānam āsādya muktā hy anye ca mokṣiṇaḥ || 12.67 ||

(18)² 林祇沙仙人及與闍那伽
(19)毘陀波羅沙及餘求道者
(20)悉從於此道而得眞解脱

2. 林＝持＜三＞; Jaigīsavya, Janaka, \Vrddha（sic）, \Parāśara.

979. ’The Rishis Gaigîshavya, Ganaka, Vriddha Parâsara, and other searchers after truth,
980. ’All by the way I have explained, have reached true deliverance.’

67. ‘Jaigîshavya and Ganaka, and the aged Parâsara, by following this path, were liberated, and so were others who sought liberation.’

iti tasya sa tad vākyaṃ gṛhītvā tu⁵ vicārya ca |
pūrvahetubalaprāptaḥ pratyuttaram uvāca ha⁶ || 12.68 ||

5. EBC: na. 6. EBC: saḥ.

(21)太子聞彼説思惟其義趣
(22)發其先宿縁而復重請問

The prince hearing these words, deeply pondering on the outline of these principles,
981. And reaching back to the influences produced by our former lives, again asked with further words:

68. The prince having not accepted his words but having pondered them, filled with the force of his former arguments, thus made answer:

śrutaṃ jñānam idaṃ sūkṣmaṃ parataḥ parataḥ śivam |
kṣetrajñasyā⁷ parityāgād avaimy etad anaiṣṭhikam || 12.69 ||

7. EBC: kṣetreṣv asyā.

(23)聞汝勝智慧微妙深細義
(24)於知因不捨則非究竟道

’I have heard your very excellent system of wisdom, the principles very subtle and deep-reaching,
982. ’From which I learn that because of not "letting go" (by knowledge as a cause), we do not reach the end of the religious life;

69. ‘I have heard this thy doctrine, subtil and pre-eminently auspicious, but I hold that it cannot be final, because it does not teach us how to abandon this soul itself in the various bodies.

vikāraprakṛtibhyo hi kṣetrajñaṃ muktam apy aham |
manye prasavadharmāṇaṃ bīja⁸ dharmāṇam eva ca || 12.70 ||

8. EBC: vīja.

(25)性轉變知因説言解脱者
(26)我觀是生法亦爲種子法

but by understanding nature in its involutions, then, you say, we obtain deliverance;
983. ’I perceive this law of birth has also concealed in it another law as a germ;

70. ‘For I consider that the embodied soul, though freed from the evolutes and the evolvents, is still subject to the condition of birth and has the condition of a seed.

viśuddho yady api hy ātmā nirmukta iti kalpyate |
bhūyaḥ pratyayasadbhāvād amuktaḥ sa bhaviṣyati || 12.71 ||⁹

9. partly not in EBC.

(27)汝謂我清淨則是眞解脱
(28)若遇因縁會則應還復縛

you say that the "I" (i.e. "the soul," of Kapila) being rendered pure, forthwith there is true deliverance;
984. ’But if we encounter a union of cause and effect, then there is a return to the trammels of birth;

71. ‘Even though the pure soul is declared to be "liberated," ... [... it will again become bound from the continued existence of the causal conditions.]¹

1. EHJ

ṛtubhūmyambuvirahād yathā bījaṃ na rohati |
rohati pratyayais tais tais tadvat so ’pi mato mama || 12.72 ||¹⁰

10. not in EBC.

(29)猶如彼種子時地水火風
(24a1)離散生理乖遇縁種復生

just as the germ in the seed, when earth, fire, water, and wind
985. ’Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive,

[72. Just as a seed does not grow for want of the proper season, soil or water, but does grow when these causal conditions are present, such I deem to be teh case of the soul.]²

2. EHJ.

yat karmājñānatṛṣṇānāṃ tyāgān mokṣaś ca kalpyate |
atyantas tatparityāgaḥ saty ātmani na vidyate || 12.73 ||¹¹

11. partly not in EBC.

(2)無知業因愛捨則名³ 解者
(3)存我諸衆生無畢竟解脱

3. 解＝脱＜三＞

without any evident cause, but because of desire; so those who have gained this supposed release, (likewise)
986. ’Keeping the idea of "I" and "living things," have in fact gained no final deliverance;

[73. Ad as for the statement that liberation is deemed to come by severance fromt he power of the act, from ignorance and from desire ...]³ ...yet as long as the soul remains there can be no absolute abandonment of it.

3. EHJ

hitvā hitvā trayam idaṃ viśeṣas tūpalabhyate |
ātmanas tu sthitir yatra tatra sūkṣmam idaṃ trayam || 12.74 ||

(4)處處捨三種而復得三勝
(5)以我常有故彼則微細隨

in every condition, letting go the "three classes" and again reaching the three "excellent qualities,"
987. ’Because of the eternal existence of soul, by the subtle influences of that,

72. ‘If we abandon successively all this triad, yet "distinction" is still perceived; as long as the soul itself continues, there this triad continues in a subtil form.

sūkṣmatvāc caiva doṣāṇām avyāpārāc ca cetasaḥ |
dīrghatvād āyuṣaś caiva mokṣas tu parikalpyate || 12.75 ||

(6)微細過隨故心則離方便
(7)壽命得長久汝謂眞解脱

(influences resulting from the past,) the heart lets go the idea of expedients,
988. ’And obtains an almost endless duration of years. This, you say, is true release;

73. ‘It is held (by some) that this is liberation, because the "imperfections" are so attenuated, and the thinking power is inactive, and the term of existence is so prolonged;

ahaṃkāraparityāgo yaś caiṣa parikalpyate |
saty ātmani parityāgo nāhaṃkārasya vidyate || 12.76 ||

(8)汝言離我所離者則無有
(9)衆數既不離云何離⁴ 求那
(10)是故有求那當知非解脱

4. Guṇa.

you say "letting go the ground on which the idea of soul rests," that this frees us from "limited existence,"
989. ’And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go "gunas" (cords fettering the soul); if one is fettered by these "gunas," how can there be release?

74. ‘But as for this supposed abandonment of the principle of egoism,--as long as the soul continues, there is no real abandonment of egoism.

saṃkhyādibhir amuktaś ca nirguṇo na bhavaty ayam |
tasmād asati nairguṇye nāsya mokṣo ’bhidhīyate || 12.77 ||

(11)⁵ 求尼與求那義異而體一
(12)若言相離者終無有是處
(13)⁶ 暖色離於火別火不可得

5. Guṇin. 6. 暖色＝色煖＜三＞

990. ’For gunî (the object) and "guna" (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so.
991. ’If you remove heat from fire, then there is no such thing as fire,

75. ‘The soul does not become free from qualities as long as it is not released from number and the rest; therefore, as long as there is no freedom from qualities, there is no liberation declared for it.

guṇino hi guṇānāṃ ca vyatireko na vidyate |
rūpoṣṇābhyāṃ virahito na hy agnir upalabhyate || 12.78 ||

76. ‘There is no real separation of the qualities and their subject; for fire cannot be conceived, apart from its form and heat.

prāg dehān na bhaved dehī prāg guṇebhyas tathā guṇī |
tasmād¹² ādau vimuktaḥ san¹³ śarīrī badhyate punaḥ || 12.79 ||

12. EBC: kasmād. 13. EBC: sañ

(14)譬如身之前則無有身者
(15)如是求那前亦無有求尼
(16)是故先解脱然後爲身縛

or if you remove surface (front) from body, what body can remain?
992. ’Thus "guna" is as it were surface, remove this and there can be no "gunî." So that this deliverance, spoken of before, must leave a body yet in bonds.

77. ‘Before the body there will be nothing embodied, so before the qualities there will be no subject; how, if it was originally free, could the soul ever become bound?

kṣetrajño viśarīraś ca jño vā syād ajña eva vā |
yadi jño jñeyam asyāsti jñeye sati na mucyate || 12.80 ||

(17)又知因離身或知或無知
(18)若言有知者則應有所知
(19)若有所知者則非爲解脱

993. ’Again, you say that by "clear knowledge" you get rid of body; there is then such a thing as knowledge or the contrary; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge);
994. ’If there be a possessor, how can there be deliverance (from this personal "I")?

78. ‘The body-knower (the soul) which is unembodied, must be either knowing or unknowing; if it is knowing, there must be some object to be known, and if there is this object, it is not liberated.

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