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Extra resources for An Eleventh-century Buddhist Logic of 'Exists': Ratnakirti's Ksanabhangasiddhih Vyatirekatmika
4) Nor, indeed, is absence 1 43 anything autonomous. 1 44 Rather, it is that which is amenable to direct consideration and use - and this use 14 5, albeit grounded in a conceptual construction, is indeed valid. Otherwise one 1 34 'ubhayastidhtirano ' : (literally) 'having something of both'. 'anupalabdhi' = 'the negation of the hypothetically assumed presence of something'. svavacanasyiinupanyasa. yuktam. pralilau (here written 'pratitiiv' because of sarildhi). ' vyavahiira' : 'use in communication'.
Nor does this entail a logical flaw 44 in the 3 3 This fallacy is called . svarJipiisiddhi'. 34 anyatara. z. 3 . 'sarvatra slilaMatviit ' ; (literally) 'is easi ly attained at all times ' . 37 kaipaniijfiiinam. 3S sandigdhiisrayatvam. 3. hetudosah. e. , the Buddhist theory. pratibaddhaliliga. The inference is illegitimate because based on a problematic or nonexistent locus or substratum. 43 44 svariipiisiddho. do�a. 46 For, [as has been said] in the case of successive c o o p erat i n g, the [mere] production of a successive effec t is indeed not contradictory.
2 1 ) kiirye n ispanne tadvi � aya vyapiiriib h ii v iidii n a siimagr! na n i � pii ditaqJ. m�piidayediti eet. na, samagrisambhaviisambhavayorapi sad yah kn yak arakasvaru p asam bhave j a nakatva mava dhiirya miti 37 prageva pratip iid a niit. ). kartumasakyatvameva kiiranamasam arthamii veday ati . ).. ). syiit. p rak iir iintar asati kiiy iirp. e 'pi svapak�e 'pyaniisviisaprasatigiit. tasmadanyo 'nyavyavaeehedasthitir39 niiparal). p rakiiraJ::l sambhavati. 40 prakiiriintarasyapi kr amasvarupa pravi�tatvat.