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ADDITIONAL NOTES
101
This is justly the principal doctrine of Nāgārjuna; for, in the opinion of Paramārtha, one finds always the trace of the ideas of Nāgārjuna rather than in that of Hiuan Tsang. Thus the thesis of a conception "inexpressible" will not be accidental, but rather fundamental. (Fren. trans.)
French translators have taken the Tibetan word. “gnas skabs', to be "avukās a " and therefore rendered “lieu determine.” But the exact Sanskrit equivalent will be here" avasthā”="stage” or "condition."
P. 39, 1. 13. gacha tah; cf. Pārthasārathi Misra's comment on Slokavar. p. 309 : Arcaha Hai Terahi . P. 42, 1. 2. “Consciousness grasps the form of its own ": cf. Ibid., p. 325 : Haçarsit a fHall i agarcha: sacai dwafai
P. 50. n. 37, horns of the right and left of the ox, etc. cp. Ibid., p. 310. HouffaTIFICI
P. 50, n. 40. Cf. Ibid., p. 310. ver. 153. grauifaathia I: 1
P. 54, 1. 6. Undifferentiated from the perceivable object. cf. Ibid., p. 325: scarats a Har I 1. 12. Ibid., p. 342 ver. 255.
PP. 56-57 (pp. 22-23). Compare the crittcism of the sixth sense, manas as accepted by Earlier Buddhists and Naiyāyikas, etc. with the verse :
न सुखादि प्रमेयं वा मनो वास्तीन्द्रियान्तरम् ।
अनिषेधादुपात्तश्चेद-येन्द्रियस्तं वृथा ॥ Cited from Dinnāga by Vācaspati Mis'ra in his Nyāyavār. tātparyaţikā, p. 97.
It is to be understood that the Vijñānavādins deny only the material character of the manas as accepted by Realists, but do not deny it as such. Note Yas'omitra's Comm. : ftrarcatata g 93. faatasufafritscafea RTVT: ) (Abh. Kos'avyā. p 40, 1. 24). As to the opinion of the Earlier Buddhists, the same authority remarks: ताम्रपर्णीया अपि हृदयवस्तु मनोविज्ञानधातोराश्रयं कल्पयन्ति । तच्चारूप्यधातावपि विद्यत इति वर्णयन्ति । आरूप्यधातावपि हि तेषां रूपमभिप्रेतम् । आरूप्य इति च ईषदर्थे आङ । 3119 safaf 1 (ibid.).
