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In the latter case, however, according to the Buddhist, अनुमान comes into play by contributing the element of conception. This comes very near the Nvava view of निर्विकल्पक And साविक प्रत्यक्ष, with this important difference that the सामान्य involved in the latter is apprehended by ha and not by 479 according to the Buddhist. This differnce, however, is further reduced if we remember that the सामान्यलक्षणा प्रत्यासत्ति of the Nyaya-Vaisesika is not ordinary ('लौकिक') प्रत्यक्ष but extra-ordinary-('अलौकिक')-प्रत्यक्ष. By the way, the reader will note that the nature of the अनुमान above set forth (लिङ्गदर्शनादनमिव्यावृत्तमग्निमात्रमेव तार्णवादिभेदरहितं सकलयाशिसाधारणं रूपं वहिरत्रास्तीत्येवं रूपं ज्ञानं प्रमातुः प्रतिभासत इति सामान्यमेवानुमानस्य प्रायम् ) fits in with the doctrine of a which Dinnāga is supposed to bave discovered. एतेन च द्विविधो हि विषयः प्रमाणस्य । प्राह्यश्च यदाकार उत्पद्यते प्रापणीयश्च यमध्यवस्यति अन्यो हि प्राह्यो विषयोऽन्यश्चाध्यक्सेय : ।- N B.T. on which this whole passage is founded, has यदाकारमुत्पद्यते .... यदाकार प्रमाणं यदाकारः विषय:-with no substantial difference of meaning except that the latter points to a thorough-going sensationalsm-Paijika p. 74 b. Cf. “द्विविधो हि विषयः प्रमाणस्य । ग्राह्यश्च यदाकारमुत्पद्यते। प्रापणीयश्च यमध्यवस्पति । अन्यो हि प्रायोज्यबाध्यबसयः । प्रत्यक्षस्य हि क्षण एको ग्राह्यः अध्यवसेवस्तु प्रत्यक्षवलोत्पमेन निश्चयेन संतान एव । संतान एव च प्रत्यक्षस्य प्रापणीयः क्षणस्य प्रापयितुमशक्यत्वात् । तथानुमानमपि स्वप्रतिभासेऽनर्थेऽर्थाध्यवसायेन प्रवत्तेरनर्थ-याहि । स पुनरारोपितोऽथों ग्रामाणः स्वलक्षणत्वेनाध्य वसीयते यतस्ततः स्वलक्षणमध्यवसितं प्रवृत्तिविषयोनुमानस्य । अनर्थस्तु प्रायः।-N. B. Tika of Dharmottara on Dharmakirti's"तस्य विषयः स्वलक्षणम् "N. Bindu. The विषय of प्रमाण is of two kinds : (1) प्राय and (2) अध्यक्सेय; that is to say, (1) that which is the object of sensuous apprehension, and (2) that which is the object of intellectual determination. In the case of sea, the spot or moment—that is, the object which exists for & single moment only—is the object of sensuous apprehension, but is too fleeting to be reached (क्षणस्य प्रापयितुमशकयत्वात् ); what in reached is the series of momentary objects which we conventionally imagine to be a single object by what is called stati14, that is, intellectual determination av distinguished from 64, that is, sensuous apprehensiou. Similarly, the विषय of अनुमान is also two-fold :-पास and अध्यक्सेय. The Fles of Am--that which is apprehended by Ioferencie
