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63
Incidentally this passage has a bearing on the problem of the Authorship of the Nyāyapraves'a which we may briefly indicate. First, if Dharmottara's word is to be accepted, and there is no reason why it should not be, we may well bold that the view which Dharmakîrti is controverting is Dinpäga's. Secondly, since Dharmakirti is not disposed to include lografaina in his list, and only excuses its mention by Dinnāga in the particular context in which it occurs ( see below ), the illustration which he eventually gives may also be supposed to have been not originally his own but cited from some work of Dinnāga's. Thirdly, it is certain that that work is not the Nyāyapraves'a, whoever be the author of the latter. For, the illustration given in the Nyāyapraves'a is different (fast: 313: श्रावणत्वात् versus अनित्यः शब्दः कृतकत्वात् ); moreover, the treatment of fatgicznalitat in the work referred to seems to bave been in the course of thoughts' arising in connection with 'B A129 argala' ( MRIZREATARIE acgiang fara pranata 39: ), wbich is pot the case with the passage on laajalftal occurring in the Ngāyapraves'a.
The illustration given by Dharmakirti has also a bearing on the relative dates of Pras'astapada and Dinnāga. In regard to that illustration Dharmottara remarks: "* 1972 ICAEMT निष्कियं दृश्यमेकं चोक्तम् । युगपश्च सर्वैः स्वैः स्वैः संबन्धिभिः समवायेन संबद्धम् । तत्र पैलुकेन कणादशिष्येण व्यक्तिषु व्यक्तिरहितेषु च देशेषु सामान्य स्थितं साधयितुं प्रमाणमिदमुपन्यस्तम्।" Then. lower down he introduces the latter half of the illustra. tion with the words "947 YAK.” The illustration runs as follows: igatahsia Editů 25471 ISICI Haiga za 71 JHF I ager कचिद् विद्यमानो घरः । नोपलभ्यते चोपलब्धिलक्षणप्राप्त सामान्य व्यक्त्यन्तरालेविति. Now, recall the words of Pras'astapāda in the paragrapb on BIAR where he says: “qqatigata galanie waria anguaguaZAIT कारणसामीनियमाच स्वविषयसर्वगतानि । अन्तराले च संयोगसमवायवृत्त्यभावादव्यपदे. päia.” This parallel can lead to but one of these two conclusions, viz., either Dindāga from whom Dharmakîrti in quoting the illustration took it from Pras'astapāda or from some earlier writer of the Vais'eșika school from whom Pras'agtapāda also borrowed his account of Final; or, if Pras'astapāda is
