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मार्च २०१०
speech are distinguished12 (the compound "saccā <satyā> can' be translated as 'sincere' or 'true' 'according to the conventions of 2):13
1. jaṇavaya-saccā <janapada-satyā> 2. sammata-saccä <sammata-satya> 3. thavaṇa-saccā <sthāpanā-satya> 4. ṇāma-saccã <nama-satya>
5. rūva-saccā <rūpa-satyā>
6. paḍucca-saccā <pratitya-satya> 7. vavahāra-saccā <vyavahāra-satyā>
8. bhava-saccā <bhāva-satya>
9. joga-saccā <yoga-satyā>
10. ovamma-sacca <aupamya-satya
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The same list is given and explained in Mulācāra 5.111116, with exception of yoga-satya, which is replaced by category No. 8 sambhāvanā-satya, translated by OKUDA (1975: 128) as 'truth of possibilities' (Möglichkeitswahrheit, see infra p. 161). There is no apparent systematic connection between the categories in this list. Yet, the list is clearly informed by the four 'doors of disquisition' (aṇuogaddāra <anuyoga-dvāra>) of canonical hermeneutics (AnD 75), especially by the method of contextual interpretation (aṇugama <anugama>) through progressive specification via fixed standpoints (naya) (AṇD 601-606). The occurrence of the terms nāma, sthāpanā and bhāva indicates the deliberate incorporation of a variant of the 'canonical' nikkheva <nikṣepa>, as BHATT (1978: xv, 20) suggested, although the davva <dravya> standpoint is missing.16 A nikṣepa is a scholastic scheme which delineates fixed perspectives for the analysis of the principal dimensions of the possible contextual meanings of a word (contemporary linguistics is still struggling to establish comparable categories). The original purpose of the list of ten, as a whole, may have been similar. That is, assessing the meaning of an utterance from several commonly relevant perspectives."7
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