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general relation of agad and in doing so he remarks that the Vais'. Sutra was only illustrating the different varieties of arga, positive and negative, which was the general head under which all the particular varieties could be subsumed. And yet, Prasastapāda, although he had occasion to do so, does not say one word about the Buddhist doctrine formulated by Dinnaga. This would show that Pras'astapāda
was earlier than Dinnaga. After pointing out this consideration in favour of Pras'asta pada's priority, Randle adds: "The argument is only from silence. But it would have weight if supported by other lines of evidence. " I think other lines of evidence are not wanting.
(3) Another consideration which Randle regards as a strong piece of evidence for placing Pras'astapada after Dinnaga proves the very opposite, owing to a basic inadvertence on his part. He says with reference to 'the antinomic reason' (vaika) : "If Dinnaga was the originator of the conception of the antinomic reason, viruddhāvyabhicarin, which is found in the Nyayadvāra as well as in the Nyayapraves'a, then it is definitely proved that Pras'astapada came later: for he refers to the viruddhavyabhicārin by name, and gives reasons for rejecting the conception. And, he adds: "This argument has had great weight with me, in the absence of any indication that the viruddhavyabhicarin was mentioned by any writer earlier than Dinnaga." Now, as a matter of fact, Pras'astapāda does not refer to viruddhāvyabhicārin by name; it is his commentator S'ridhara, the author of the Nyayakandali, who does soConsequently, there is no reason to conclude that Pras'astapăda came later. On the contrary, Pras'astapada introduces this hetväbhasa merely as अन्यः संदिग्धः " mentioned by some ("केचित्'), and the illustration which he gives ("मूर्तत्वामूर्तस्वं प्रति मनसः क्रियावत्त्वास्पर्शत्वयोरिति” ) does not occur in the Nyāyapraves'a. Nor, is that illustration the same as that recorded by Dharmakirti as an illustration of fazamaka—. hetvābhasa which was recognized by Dinnaga, as Dharmottara adds. It is obvious, therefore, that Pras'astapada had not before him the
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