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By A. C. Senape McDermott

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Additional info for An Eleventh-century Buddhist Logic of 'Exists': Ratnakirti's Ksanabhangasiddhih Vyatirekatmika

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Kimidal1l vastvadhi�thiinatvam niima. atvam, vastubhiitadharmipratibaddhatvarp. vii. (86 . 1 6) yadyiidyal;l pak�astadii kramakramasyiirthakriyiiyiisca vyiipti­ grahalfagocaravastupratibaddhatvamasyiipi . am. (86. 1 8) na 69 dvitiye 'pi pak� dosah sambhavati. 70 (86. 1 9) na ciintimo 'pi vikalpal;l kalpyate. tasyaiva nityavikalpasya vas­ tuna dharmibhl1tasya kramiikramavad biihyanityopiidiinasiinyatveniirtha­ kriyiivad bahy 71 anityopiidiinasl1nyatve 72 prasiidhaniit. paryudiisavrttyii buddhisvabhiivabhl1tiik�alfikiikiire vastubhl1te dharmilfi pratibaddhatva­ sambhaviit.

Paribhtisd' : 'meta�rule', 'interpretative rule'. 'anisti' : (literally) 'a nondesideratum', 'nonseeking'. sattvabhava. , the negation of all that is discernable. 135 Thus, denial of the subjecthood of an unreal entity with respect to [the ascription] of any real attribute is valid, but not [denial] with respect to [the ascription] of an unreal attribute, nor, again, denial in the case of an attnbute [partly] real and [partly] unreal. Hence it follows that whether III the case of t he nonexistence of a nonmomentary entity or even in the case of doubt [as to its existence], its subjecthood with respect to an unreal attribute is not contradictory, since [if it were], this would entail the inde­ terminacy 136 of one's own assertion.

Inserted in S: hi. • • • adh yavas i t as ya S. keva l a grah anam S. viy o ga S. ' v astuni S. . pratyayavaIayiitiikiira S. Here I have used S 's reading in my translatio n : . . saktirboddhavyah. . jiiiinamatravikalpa S. nitye 'pi yadi S. nityagriihinii jiia ne n a S. . samsargi S. p unaretan S. ikrtameva nityarp. v i kal p ayiim It! cet. a tasya vaiyarthyiit. 6) kiiliintare 'pyekarl1patayii 63 nityatvam. a­ dvaye bhinnarl1patayii. atayii durviiro virodha iti katharp. nitye kramiikra­ mayorantarbhiival}..

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