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तस्मिन्ध्यानसमापन्ने चिन्तारत्नवदास्थिते ।
निश्चरन्ति यथाकामं कुट्यादिभ्योऽपि देशनाः ॥ ३२४१ ॥
ताभिर्जिज्ञासितानर्थान्सर्वान् जानन्ति मानवाः ।
हितानि च यथाभव्यं क्षिप्रमासादयन्ति ते ॥ ३२४२ ॥
इत्यादिकीर्त्त्यमानं तु श्रद्दधानेषु शोभते ।
वयमश्रद्दधानास्तु ये युक्तीः प्रार्थयामहे ॥ ३२४३ ॥tasmindhyānasamāpanne cintāratnavadāsthite |
niścaranti yathākāmaṃ kuṭyādibhyo’pi deśanāḥ || 3241 ||
tābhirjijñāsitānarthānsarvān jānanti mānavāḥ |
hitāni ca yathābhavyaṃ kṣipramāsādayanti te || 3242 ||
ityādikīrttyamānaṃ tu śraddadhāneṣu śobhate |
vayamaśraddadhānāstu ye yuktīḥ prārthayāmahe || 3243 ||“The following assertions have been made (by Buddhists)—‘when Buddha is rapt in communion, and stands unruffled like the cintā-jewel,—teachings issue forth, freely, from even the walls; and with the help of these, men come to know all that they want to know; and thus they quickly secure all that is good for them’.—Such assertions sound well only when addressed to people imbued with faith; we however are wanting in that faith, and hence ask for reasons.”—(3241-3243)
Kamalaśīla
The following might be urged—He does not actually teach anything at all; as He is always rapt in non-conceptual (indeterminate Abstract) Communion; what happens is that, under His supervision, there become revealed the teachings relating to the various forms of Dharma, in the shape of the ideas of things. This has been thus declared—‘During the night that Buddha became enlightened, and when He reached Parinirvāṇa,—at that time, not a single syllable was uttered by Him, nor was anything said;—why?—because Buddha is ever rapt in Communion; what happens however is that His disciples, who can grasp only teachings expressed in spoken words, hear sounds proceeding from the mouth of Buddha, like that of wool issuing out of the uṣṇīṣa (turban?)
The answer to this is as follows:—[see verses 3241-3243 above]
‘Cintā-ratna’ is the Cintāmaṇi, a gem believed to provide all that one desires.
The upshot of the whole is as follows;—An assertion like the one just made, without any reasons in support, sound well only when addressed to the faithful; people like us, however, admit of only such things as can be supported by reasons, and hence Reason is what we ask for; how then can we accept such assertions wholly unsupported byreasons?—(3241-3243)