1280 Verse 1935-1936

Original

स्वल्पीयस्यपि नेत्रादेर्विकारे तिमिरादिके ।
चक्षुराद्याश्रिता बुद्धिर्विकृतैव हि जायते ॥ १९३५ ॥
तद्देहस्य विनाशेपि मनोधीरतदाश्रया ।
स्वोपादानबलेनैव वर्त्तमानाऽविरोधिनी ॥ १९३६ ॥

svalpīyasyapi netrādervikāre timirādike |
cakṣurādyāśritā buddhirvikṛtaiva hi jāyate || 1935 ||
taddehasya vināśepi manodhīratadāśrayā |
svopādānabalenaiva varttamānā’virodhinī || 1936 ||

In cases of affections of the eye, whenever there is the slightest defect in the eye, the cognition based upon the eye appears in a defective form.—Thus, even when the body has perished, the subjective consciousness, which does not subsist in it, continues to exist through the force of its own cause;—there can be no incongruity in this.—(1935-1936)

Kamalaśīla

The following text proceeds to show that the character of subsisting in something is invariably concomitant with the character of becoming directly modified on the modification of the latter thing:—[see verses 1935-1936 above]

As the wider character is absent, it is proved that the Subjective Consciousness does not subsist in the Body.

‘Thus’—therefore—even on the cessation of the Body,—the Subjective Consciousness shall not cease. There is no incongruity in this.—When one thing does not subsist in another, it does not necessarily cease upon the cessation of the latter; e.g. the cessation of the Cow does not lead to the cessation of the Gavaya;—and the Body is not the substratum of Subjective Consciousness; hence there is non-apprehension of the wider character.—(1935-1936)