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( 1 ) attki ( it is ). (ii) matthi ( it is aot). (iii) attki ca natthi ca ( it is and it is not ), and (iv) i'ev'atthi na ca natthi ( it neither is, nor is not ).
This four-fold scheme has been used in several places of the Pāli Canon. For instance : (i) Channan phassāyatanananasesaviraganirodha attk
aññam, kinci ti ? ( is there anything else after complete detachment from and cessation of the six spheres of
experience ? ). (ii) Channan... natth' annan kifici ti ? (iii) Channan...atthi ca n'athi c'anñan kinci ti ? (iv) Channar n'ev'atthi na n'atth' annan kiñci ti ?
Miyamoto observes that the seven-fold scheme of the jainas is equivalent to the four-fold scheme of Buddhists in the following manner : (i) Syādasti
1 (ii) Syāndāsti (iii) Syädastināsti
I11 (iv) Syādavaktavya (v) Syādastyavaktavya (iv) Syānnāstyavaktavya - IV (vii) Syādastinástyavaktavya
But this observation is not perfectly right, since the Jainas pondered over the prblems more profoundly than the Buddhists. It would be more appropriate if we think of the first four propositions of the Buddhists; But there are differences between the Jaina and the Buddhist schemes. According to the Jaina scheme, all the seven propositions could be true from relative standpoints, while in the Buddhist scheme only one proposition could be true, the propositions are not considered logical alternatives in Jainism as considered in Buddhism
It is more probable that the Buddha's Catuşkoti formula has been influenced by the four-fold formula of Sanjaya,
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