By A. C. Senape McDermott

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**Extra info for An Eleventh-Century Buddhist Logic of ‘Exists’: Ratnakīrti’s Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā**

**Example text**

He considers the following] objection. B. 'pak~a' may mean 'thesis' or 'that which is to be concIuded'. It mayaIso mean 'the subject (or substratum) of a concIusion'. 46 47 48 49 50 51 52 53 54 55 56 kramayaugapadya. stimarthyam. ladvatal,l. hetul,l. nija. tigantuka",. anyonyatvam. '[apali": (literaIly) 'prates'. 'svabhtiva' =df 'inherent disposition', 'nature'. LiteraIly: 'I shall prove that to be useless'. 'nanu' (here written 'nanv' because of sariuJhi) is used to introduce an adverse argument.

Sädhya. 42 AN ELEVENTH-CENTURY BUDDHIST LOGIC OF 'EXISTS' than not assembling mutually opposed phenomena" 162) would deserve pity. 3) Nor is there proof of [the permanent's] self-identity 163 just from recognition. For [there is spurious recognition even] of the destroyed and regenerated fragments of plant hair and grass in a thicket of banana trees, etc. And by an appropriate ramification we prove that the refutation of recognition is [inherent] in the refutation ofthe proof ofpermanence. Hence precisely this must be understood.

Sakyab. tathä 'k~a~ikasya kramayaugapadyäbhyämarthakriyävirodhab sidhyatyeva. 13) tathä vikalpädeväk~a~iko virodhi siddhab. vikalpollikhitascäsya svabhävo näpara ityapi vyavahartavyam. anyathä tadanuvädena kramäkramädirahitatvädini~edhädikamuktam. 81 tatsvarüpasyän ullekhädanyasyollekhä 82-dityak~a~kasasavi~ä~ädisabdänuccära~aprasarigab. asti ca. ato yathä pramä~äbhäve 'pi vikalpasiddhasya 83-bandhyäsutädeb saundaryädini~edho 'nurüpastathä vikalpopanitasyaiväk~a~ikarüpasya tat eva 84 pratyanikäkäre~a saha virodhavyavasthäyärp.