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TATT. # TA &c.—This is an important addition to the informaP. 43b tion contained in the N. Pr. and the Vrtti. The Brahmaņa
Nyáya, as is well known, has five as of Riga, the Buddhist not even three, but only two, viz. ta and Eri, not even 987. It may be asked: How can there be 8151 without the qa? Answer: साध्य will come in through व्याप्ति and उपनय. Thus, पक्ष goes out and with it the sfazr and the forta of the Brāhmaṇa logic. Hence, in the Vștti, "Telem 2213411: [ -eg and the
two penis, Franta and dejo ] agi aaah...91974", -TT. . la. Read atent aa719 377: 1 PER? I affa. P. 13. 1. 14. 1 &c. The three ways of taking the word in the
sense of (1) 472, (2) 79 and (3) Ara. P. 13.1. 18. कार्ये कारणोपचारात्-Thus explained in the Panjika: ययेदं मे शरीरं पौराणं
कर्म. Here कर्म stands for कर्मफल, ( See Panjika. पुराणमेव पौराणं etc.). Fága (1. 16), and sagrada (1. 20): Is the correct reading संज्ञान or संतान ? परसंज्ञान-consciousness of the other party. Fina—The stream of consciousness ( according to the Buddhist conception of the knower) of the other party.
Paijika favours the latter reading. परसंताने इत्यन्यज्ञानसंतती. 11. 9. a. Tapi entai &c. Here the subject is in plural number, and the P. 13. 1. 20. predicate in the singular. The plural is therefore meant to be
taken in the collective sense, ('agitauan '- Vrtti; ' folesararda
caiu farraigara14'-Pañjikā.) 1. 23. Ia a fare etc.--This is cited as a passage of Dinnāga's
occurring elsewhere. Opa. Aga sia jagai &c.—This is to be read in continuation of P. 43. b the passage pigana explained above. Explanation.
It is said elsewhere " Agai 9121) gela 73: "; 1. e. for the wise, g alone is sufficient as R77. For the paper' (the unenlightened ) all the three qe, and together make the ATTA; while, for the o n' (the enlightened), alone should suffice.
