Footnote 378:[(return)]
It having been shown above that atoms cannot enter into samyoga with each other, it is shown now that samyoga of the soul with the atoms cannot be the cause of the motion of the latter, and that samyoga of soul and manas cannot be the cause of cognition.
Footnote 379:[(return)]
Ekasambandhyâkarshane yatra sambandhyantarâkarshanam tatra samsleshah, sa tu sâvayavânâm jatukâshthâdînâm drishto na tu niravayavaih sâvayâvânâm, ato dvyanukasya sâvayavasya niravayavena paramânunâ sa nopapadyate. Brahmavidyâbh.
Footnote 380:[(return)]
In answer to the question how, in that case, the practically recognised relation of abode, &c. existing between the cause and the effect is accounted for.
Footnote 381:[(return)]
For they must in that case have a northern end, an eastern end, &c.
Footnote 382:[(return)]
And that on that account the atoms which he considers as the ultimate simple constituents of matter cannot be decomposed.
Footnote 383:[(return)]
Because according to their opinion difference of size constitutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances.
Footnote 384:[(return)]
The following notes on Bauddha doctrines are taken exclusively from the commentaries on the Sa@nkarabhâshya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the Sarvadarsanasamgraha.—The Nihilists are the Mádhyamikas; the Idealists are the Yogâkâras; the Sautrântikas and the Vaibháshikas together constitute the class of the Realists.—I subjoin the account given of those sects in the Brahmavidyâbharana.—Buddhasya hi mâdhyamika-yogákâra-sautrântika-vaibhâshikasamj ñakâs katvârah sishyâh. Tatra buddhena prathamam yân prati sarvam sûnyam ity upadishtam te màdhyamikâs te hi gurunâ yathoktam tathaiva sraddhayâ grihîtavanta iti kritvâ nâpakrishtâh punas ka taduktasyârthasya buddhyanusârenâkshepasyâkritatvân notkrishtabuddhaya iti mâdhyamikâh. Anyais tu sishyair gurunâ sarvasûnyatva upadishte jñânâtiriktasya sarvasya sûnyatvam astu nâmeti gurûktir yoga iti bauddaih paribhâshitopetâh tad upari ka jñânasya tu sûnyatvam na sambhavati tathâtve jagadândhyaprasa@ngât sûnyasiddher apy asambhavâk keti buddhamate âkâratvena paribhâshita âkshepos'pi krita iti yogâkârâh vijñânamâtrâstitvavâdinah. Tadanataram anyaih sishyaih pratîtisiddhasya katham sûnyatvam vaktum sakyam ato jñânavad vâhyârthos'pi satya ity ukte tarhi tathaiva sos'stu, param tu so s'numeyo na tu pratyaksha ity ukte tathâ@ngîkrityaivam sishyamatim anusritya kiyatparyantam sûtram bhavishyatîti taih prishtam atas te sautrântikâh. Anye punar yady ayam ghata iti pratîtibalâd vâhyos'rtha upeyate tarhi tasyâ eva pratîter aparokshatvât sa katham parokshos'to vâhyos'rtho na pratyaksha iti bhâshâ viruddhety âkshipann atas te vaibhâshikâh.
Footnote 385:[(return)]
The rûpaskandha comprises the senses and their objects, colour, &c.; the sense-organs were above called bhautika, they here re-appear as kaittika on account of their connexion with thought. Their objects likewise are classed as kaittika in so far as they are perceived by the senses.—The vijñânaskandha comprises the series of self-cognitions (ahamaham ity âlayavjñânapravâhah), according to all commentators; and in addition, according to the Brahmavidyâbharana, the knowledge, determinate and indeterminate, of external things (savikalpakam nirvikalpakam ka pravrittivijñânasamjñitam).—The vedanâskandha comprises pleasure, pain, &c.—The samjñâskandha comprises the cognition of things by their names (gaur asva ityâdisabdasamjalpitapratyayah, Ân. Gi.; gaur asva ityevam nâmavisishtasavikalpakah pratyayah, Go. Ân.; samjñâ yajñadattâdipadatadullekhî savikalpapratyayo vâ, dvitîyapakshe vijñânapadena savikalpapratyayo na grâhyh, Brahmavidyâbh.). The samskâraskandha comprises passion, aversion, &c., dharma and adharma.—Compare also the Bhâmatî.—The vijñânaskandha is kitta, the other skandhas kaitta.
Footnote 386:[(return)]
It has to be kept in view that the sarvâstitvavâdins as well as the other Bauddha sects teach the momentariness (kshanikatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman.
Footnote 387:[(return)]
Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body.