siddhantabindu /124
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86
as pertaining to wakening. The process by which
knowing arises was explained earlier.
१५५. एवं जाग्रद्धोगजनकर्मोदये च सति निद्राख्यया तामस्या वृत्त्या स्थूल-
देहाभिमाने दूरीकृते सर्वेन्द्रियेषु देवतानुग्रहाभावात्रिर्व्यापारतया लीनेषु
विश्वोऽपि लीन इत्युच्यते । तदा च स्वावस्था । तत्र चान्त:करणगत-
वासनानिमित्त इन्द्रियवृत्त्यभावकालीनार्थोपलम्भः स्वमः । तत्र मन एव
गजतुरागाद्यर्थाकारेण विवर्तते; अविद्यावृत्त्या च ज्ञायत इति केचित् ।
अविद्यैव शुक्तिरजतादिवत् स्वमार्थाकारेण परिणमते, ज्ञायते च अविद्यावृत्त्ये-
न्यन्ये । कः पक्षः श्रेयान् ? उत्तरः; अविद्याया एव सर्वत्रार्थाध्यासज्ञाना-
ध्यासोपादानत्वेन क्लृप्तत्वान्मनोगतवासनानिमित्तत्वेन च क्वचिन्मनःपरिणा-
मत्वव्यपदेशात् ।
सिद्धान्तबिन्दु
155. When the karma that can be experienced in
waking only is exhausted and when karma arises
which can be experienced in dream, the identity with
the gross body is set aside by the function of tamas
called sleep. Then because of the absence of the
grace of the presiding deities, all the faculties cease
functioning and merge (in their cause), the Visva is also
said to merge. Then is the state of dream. Dream is the
state of knowing caused when the faculties are not func-
tioning, by the impressions that have got into the
mind. In that state the mind itself is apparently trans-
formed into objects like elephants, horses and such
others and is known through the functioning of
ignorance. This is the view of some. Others hold
that ignorance itself is transformed into the dream
objects, as happens in the case of shell-silver
and the like and is also known through the
functioning of ignorance. Which is the better
view? The latter. Because ignorance only has been
constructed as the substantial cause of the super-
imposition of objects as well as of knowings and it is
as pertaining to wakening. The process by which
knowing arises was explained earlier.
१५५. एवं जाग्रद्धोगजनकर्मोदये च सति निद्राख्यया तामस्या वृत्त्या स्थूल-
देहाभिमाने दूरीकृते सर्वेन्द्रियेषु देवतानुग्रहाभावात्रिर्व्यापारतया लीनेषु
विश्वोऽपि लीन इत्युच्यते । तदा च स्वावस्था । तत्र चान्त:करणगत-
वासनानिमित्त इन्द्रियवृत्त्यभावकालीनार्थोपलम्भः स्वमः । तत्र मन एव
गजतुरागाद्यर्थाकारेण विवर्तते; अविद्यावृत्त्या च ज्ञायत इति केचित् ।
अविद्यैव शुक्तिरजतादिवत् स्वमार्थाकारेण परिणमते, ज्ञायते च अविद्यावृत्त्ये-
न्यन्ये । कः पक्षः श्रेयान् ? उत्तरः; अविद्याया एव सर्वत्रार्थाध्यासज्ञाना-
ध्यासोपादानत्वेन क्लृप्तत्वान्मनोगतवासनानिमित्तत्वेन च क्वचिन्मनःपरिणा-
मत्वव्यपदेशात् ।
सिद्धान्तबिन्दु
155. When the karma that can be experienced in
waking only is exhausted and when karma arises
which can be experienced in dream, the identity with
the gross body is set aside by the function of tamas
called sleep. Then because of the absence of the
grace of the presiding deities, all the faculties cease
functioning and merge (in their cause), the Visva is also
said to merge. Then is the state of dream. Dream is the
state of knowing caused when the faculties are not func-
tioning, by the impressions that have got into the
mind. In that state the mind itself is apparently trans-
formed into objects like elephants, horses and such
others and is known through the functioning of
ignorance. This is the view of some. Others hold
that ignorance itself is transformed into the dream
objects, as happens in the case of shell-silver
and the like and is also known through the
functioning of ignorance. Which is the better
view? The latter. Because ignorance only has been
constructed as the substantial cause of the super-
imposition of objects as well as of knowings and it is