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References
vyatirekātmikā.
‘ākṣipta’ means ‘implicitly referred to’, ‘suggested’, but can also mean ‘withdrawn from’, ‘dispersed’.
anvaya.
kṣaṇabhaṅgādhyāya, p. 1.
‘padārtha’ = df ‘denotatum’, ‘object’.
svabhāva.
‘dharmin’ = df ‘subject’, ‘substratum’.
‘pramāṇa’ = df ‘means of valid knowledge’, ‘evidence’.
‘sādhana’ = df ‘proving instrument’, ‘probans’.
arthakriyākāritva.
viruddhānaikāntikate.
‘asiddho’ = df ‘inconclusive’.
‘ekatva’ = ‘unity’, ‘identity’.
bhedābhedayośca.
‘śaktatva’ = df ‘potency’, ‘efficacy’.
virodhaḥ.
‘vaktavya’ literally means ‘it must be said’.
asiddho.
viruddhaḥ.
‘sapakṣa’ = ‘supporting instance’, ‘homogeneous example’.
anaikāntikaḥ.
prakāra (N.B. A qualifying term when construed extensionally is a class and intensionally, a qualifier. Ratnakīrti’s use of the word is equivocal — extensional in its import in some passages, intensional in others).
‘śaraṇabhūtam’ literally means ‘existing for protection or help’.
‘svavyāpya’ = df ‘that which is to be pervaded’, ‘the included or contained term’.
pratibandha.
svasādhya.
prasaṅgahetuḥ.
sādhya.
svatantraḥ.
‘āśrayāsiddha’ = ‘inconclusive because the substratum or locus is problematic’.
‘vikalpa’ = ‘conceptual construction’, ‘ideation’.
sādhāraṇo.
This fallacy is called ‘svarūpāsiddhi’.
anyatara.
anāśrayaḥ.
‘sarvatra sulabhatvāt’: (literally) ‘is easily attained at all times’.
kalpanājñānaṃ.
sandigdhāśrayatvaṃ.
hetudoṣaḥ.
I.e., the Buddhist theory.
pratibaddhaliṅga.
The inference is illegitimate because based on a problematic or nonexistent locus or substratum.
svarūpāsiddho.
doṣa.
N.B. ‘pakṣa’ may mean ‘thesis’ or ‘that which is to be concluded’. It may also mean ‘the subject (or substratum) of a conclusion’.
kramayaugapadya.
sāmarthyam.
tadvataḥ.
hetuḥ.
nija.
āgantukaṃ.
anyonyatvam.
‘lapati’: (literally) ‘prates’.
‘svabhāva’ = df ‘inherent disposition’, ‘nature’.
Literally: ‘I shall prove that to be useless’.
‘nanu’ (here written ‘nanv’ because of saṁdhi) is used to introduce an adverse argument.
tādavasthyāt.
atādavasthyāt.
kṣanikatvam.
Literally: ‘In this matter it is said...’
vyavacchedena.
yoga.
For this sentence I have adopted S’s reading.
yaugapadya.
‘vyāpāra’: (literally) ‘performance’, ‘operation’.
samāveśa.
sandigdhavyatireko.
prakārasya.
viśeṣa.
‘śeṣa’: (literally) ‘that which remains’.
aniścayo.
viprakarṣiṇām.
atyantaparokṣatvāt.
pratibandhaḥ.
‘liṅga’ here abbreviates ‘trirūpa liṅga’.
anaikāntikatvam.
Viz., between a permanent entity and successive or nonsuccessive causal efficiency.
asattām.
vyatirekam.
sattvasya.
na pūrvo vikalpah.
uktakrameṇa.
vyāpya.
vyāpaka.
svarūpāsiddhiḥ.
vikalpo.
Vide (79.6).
Viz., the hypothesis of invariable concomitance.
‘vyatireka’ = df ‘negation’ (in the sense defined above — viz., the denial of the pervadendum follows from the denial of the pervader).
svabhāva.
antarbhāvayituṃ.
dharmatve.
‘abhāva’: (literally) ‘absence’.
itaretarāśrayatvaṃ.
‘virodhyapi’ = ‘virodhin’ + ‘api’.
sanneva syāt = sat + na + iva + syāt.
‘pratiyogin’ = df ‘object of negation’, ‘counterpositive of an absence’, negatum.
‘ajanakasyāprameyatvāt’: (literally) ‘because of the not being an object of knowledge of that which is unproductive’.
‘saṃvṛti’ = df ‘illusion’, ‘phenomenal veil’, ‘surface reality’.
vāstavaṃ.
kālpanikaṃ.
virodhaḥ.
vyatirekaḥ.
kṣaṇabhaṅgo.
dattajalāñjalir.
I.e., by Jñānaśrīmitra.
pratītiviṣayas.
sapakṣo.
śūnya.
Quoted from Jñānaśrīmitra’s Lecture on Universal Momentariness, p. 89. See also Jñānaśrīmitranibandhāvali, p. 565, line 2.
atrocyate.
vastunyapi.
dharmidharmavyavahāro dṛṣṭo.
abhāvo.
Literally: ‘There is no subjecthood of an unreal entity’.
‘siddhasādhanam’ = df (literally) ‘the proving of something already proved’.
Jñānaśrīmitra, Kṣaṇabhaṅgādhyāya, p. 89.
avidhi.
(literally): existing in.
See (82.22).
dharmitvābhāvena dharmeṇa.
Viz., the proposition that an unreal entity cannot serve as subject for any predicate.
tatra.
nirāśrayatvād.
‘prameyatvasvīkāra pūrvakatvena vyāptah’ (devolves on pervasion by a prior agreement to an object of knowledge).
vācaka.
yācya.
vyāpya.
vyāpaka.
Vide, e.g., (77.11).
‘paribhāṣā’ : ‘meta-rule’, ‘interpretative rule’.
‘aniṣṭi’: (literally) ‘a nondesideratum’, ‘nonseeking’.
sattvābhāva.
‘ubhayasādhāraṇo’: (literally) ‘having something of both’.
‘anupalabdhi’ = ‘the negation of the hypothetically assumed presence of something’.
svavacanasyānupanyasa.
yuktam.
pratītau (here written ‘pratītāv’ because of saṁdhi).
‘vyavahāra’: ‘use in communication’. Vide J. F. Staal’s ‘Review of R. Gnoli’s critical edition of the first chapter of Dharmakīrti’s Pramāṇavārttikam’ JAOS 84 (1964) 92.
vastusāmarthya.
‘vikalpa’: ‘conceptual construction’, ‘logical fiction’, ‘idea’.
vastubala.
‘abhāva’: ‘nonbeing’, ‘negation’, ‘absence’.
vigrahavān.
vyavahāra.
‘to deal with’ here means ‘to use in communication’.
iṣyate.
pratiṣedha.
‘yaduktam’: (literally) ‘what is said’.
Vide (79.4).
hetudoṣaḥ.
sandigdhāśrayatvaṃ.
asattvaṃ.
dṛṣtāntakṣatiḥ.
samarthasya.
Vide (79.17).
amī militāḥ santaḥ.
anyatara.
sthiravādināṃ.
anuvāda.
sādhya.
virodhamasamādhāya.
ekatva.
Vide (79.20).
vastusvalakṣanaṃ. See p. 52 for a discussion of the svalakṣaṇas role in Buddhist epistemology.
tasyāsattvāt.
sannapi.
Vide (79.26).
‘abhāvādūnā’: (literally) ‘deficient by the absence of’.
Vide (80.8).
Vide (80.13).
prakāra. (See p. 59, footnote 33.)
kramākramābhyāmapara.
tābhyāmavyāptau.
Vide (80.16).
anyo ‘nyavyavacchedasthitir.
atindriyasya.
etatprakāradvayaparihāreṇa.
vikalpatraye.
Vide (80.28).
vyatirekasya.
abhāvaḥ.
hāni.
hetuvyatirekasya.
ekavyāpārātmakatvād.
buddhi
See (81.2).
anyatra.
dharmyupalabdher. See (86.10)-(86.11).
kevalapradeśasya.
‘śiṃśapā’ = df ‘the Aśoka tree’.
svabhāvahetu. See p. 75, footnote 89.
‘graṇana’ = df ‘grasping’.
vikalpabuddhyavasitasya.
ayoga.
vastuni.
adhyavasāya.
pratyaya.
ākāra.
(Literally): ‘What is the difference?’
apariniṣṭhita.
sambhāvanayā.
‘gṛhya’: (literally) ‘that which is to be grasped’.
‘pratiṣidhyate’: (literally) ‘it is disallowed’.
kroḍikṛtam.
āropam.
viparīta.
ekarūpatayā.
bhinnarūpatayā.
śakteśca.
antarbhāvaḥ.
samāropeṇa.
See (81.8).
kramākramasyānupalabdhiḥ.
vyavahāra.
kṣaṇabhangivastu.
Here ‘vikalpa’ is used in its original sense. See also (80.28) and (85.4).
‘śūnyatva’: (literally) ‘lack of absolute reality’.
upādāna.
In this case the ‘paryudāsa’ or ‘rule of exclusion’ applies to what is other than momentary and exists qua concept.
Literally: ‘Nor does the absence of succession, etc., fail to circumvent the three faults’. Vide (81.4).
Literally: ‘... even if there is a case whose intrinsic nature is absence’.
‘abhāva’: ‘absence’, ‘negation’.
‘asattva’: ‘unreality’, ‘lack of real existence’.
Vide (78.3).
Literally: ‘There is not the fault of mutually dependent loci’.
bhinnanyāyatvāt.
ullikhitaścasya svabhāvo.
Literally: ‘... deduction of the nonarticulation of sound in the case of a nonmomentary entity, a hare’s horn, etc.’.
pramāṇābhāve.
Literally: ‘Of what sort would the fault be?’
anubhavābhāvād.
Instead of ‘anubhavād’ read ‘ananubhavād’, as S does.
apāramārthikatvam.
Vide (81.14).
sambandha.
Literally: ‘...the assemblage of a relationship moving on both alternatives somewhat other than real’.
yenaikasambandhino.
bhāvābhavayoḥ.
‘yamanayorasaṃkaraniyamaḥ’.
Vide (81.17). See also Jñānaśrīmitranibandhāvali, p. 565, line 2: “na sattāsādhanaṃ kvāpi śaktiḥ sattā tu laukikl”.
paramārthaḥ.
sattāyuktam.
rāśyantarābhāvād.
Vide (78.9).
prakṛtiḥ.
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McDermott, A.C.S. (1969). English Translation. In: An Eleventh-Century Buddhist Logic of ‘Exists’. Foundations of Language. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-6322-6_3
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