________________
31
Hence the passage in the N. Pr. There is no real such as Forney or कृतक according to the Buddhists, अभाव is not a reality: न तु भावादन्योSwed 714 Polreisfel. It will be noticed that if the Buddbista had originated their own system of Logic, such proposition as यमित्यं तदकृतकं दृष्टं यथाकाशम् would not have been employed. It is obvious, therefore, that they erected their system upon the
foundations laid by the Brahmaņas. FIT. . I. : T etc. Read #ta: her kina: tara: 1 75H gara. i. e.
P. 19, अभाव is nothing but the अभाव of भाव that is सत्ता; and this अभाव 11. 1-4 is nothing separate from 919, it is an aspect of 172, and not any
independent reality. [ag ARTISHÈ T Thea ). Cf. the view of the S'ānkara Vedānta which is the same. एवं नित्यशब्देन &c.-नित्य according to the Buddhists is only a negation of a face, the latter alone being the reality. The reading यथा भावाभावो भाव इति--that is, भाव instead of अभावwould be in accordance with the Buddhist doctrine of '
which makes the nature of every भाव consist in अतघ्यावृत्ति, . . Qat=4&elat=cat1914. Each of the three and cza-is P.2, to be here understood not as single terms but as propositions, 1). 7-12. Hence, 98298497776. g. af: Giseg=a( i. e. 9976-)2767 e. g.
169 i. e. Te a lT; EZF=2( 1. . 9987!FTA and 462 ) वचनम् e.g. यत्कृतकं तदनित्यं दृष्टं यथा घटादिरिति and यनित्यं (अनित्यत्वाभाववत् ) तदकृतक दृष्टं यथाकाशमिति. These three propositions are otherwise known as'the three 22428' or parts of one whole, namely, the Inference. aera' is a word of the Nyāyasūtra of Gotama. (garta Risaua tena,' by the older-Brāhmaṇa-logicians ). (1) Note that this formal process of Inference is found qaziya51,' that is, when one attempis to convince another by reasoning (='cirea'). (2) Note that the old logicians placed the predicate before the subject in the after or 99999, whilethe later Naiyāyikas reverse the order. cf. Vātsyāyana in the N. Bhasya hag भनित्यः शन्दः उत्पत्तिधर्मकत्वात् , while later Nyaya trentises such as तर्कसंग्रह, मुक्तावली etc. have शब्दोऽनिल्यः कृतकत्वात् (3) Note हेतु. in otherwise called पक्षधर्म (4) Note that the ध्यन्ते. includes दृष्टान्त proper as well as व्याप्तिs; not only घटादिः, but यत्कृतकं तदनित्यं दृष्टं यथा पढादिः and similarly, not only आकाशम् , but मिमं तदस्तक दृष्टं यथाकाशम् .
