0847 Verse 1173-1174

Original

क्षणिकत्वादिरूपेण वि(किं ?)ज्ञेया इति विभ्रमे ।
सर्वज्ञज्ञानविज्ञेया धर्माश्चैते भवन्ति किम् ॥ ११७३ ॥
अभावा अपि किं ज्ञेया न ज्ञानं जनयन्ति ये ।
इत्यादिविभ्रमोद्भूतौ विज्ञेयपदमुच्यते ॥ ११७४ ॥

kṣaṇikatvādirūpeṇa vi(kiṃ ?)jñeyā iti vibhrame |
sarvajñajñānavijñeyā dharmāścaite bhavanti kim || 1173 ||
abhāvā api kiṃ jñeyā na jñānaṃ janayanti ye |
ityādivibhramodbhūtau vijñeyapadamucyate || 1174 ||

The word ‘cognisable’ is used when there are such doubts as—(a) ‘are all things cognisable as momentary, or not?—(b) are all things cognisable by the cognition of an all-knowing person? (c) are negations, which do not bring about any cognition, cognisable?—(1173-1174)

Kamalaśīla

(a) ‘Are all things cognisable as momentary, or not?’—(b) ‘Are all things cognisable by the Cognition of an Omniscient Person?’—(c) ‘Are Negations,—which are of the nature of the absence of all determining features, and which do not even bring about a cognition—cognisable?’—When such doubts appear, then, it is said—‘all things are cognisable as momentary;—and they are cognisable by an Omniscient Person;—and Negations also are cognisable—And in all these what is ‘excluded’ (negatived) is the supposition that ‘things are cognisable as non-momentary’ and so forth.—(1173-1174)

Question “Is all this supposition negatived by the mere assertion (of cognisabūity in a certain form)?”

Answer:—[see verse 1175 next]