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Studies in Indian Philosophy
from that utilized by Sa sKya Pandita when composing the Tshad.Ma.Rigs.gTer! We do not believe so and propose to show that Sa Kya Pandita was guided by doctrinal rather than textual considerations as were rMa and rNgog before him.
We have previously alluded to the fact that PV III. 3 was of importance in the development of different lines of interpretation concerning the final import of Dharmakirti's thought. These different interpretations have already been signalled by Stcherbatsky in Buddhist Logic with his treatment of what he termed the “philological ” school of Devendrabuddhi and Śākyamati, the Kashmir or "pbilosophical ” school of Dharmottara (which does not concern us here as this school ignored the PV), and the “religious" school of Prajñākaragupta and his followers Jina (or Jetavān), Ravigupta, and Jāmāri. 19 The basic tendency of the “philological ” school was to regard Dharmakirti as an exponent of the Yogācāra while recognizing his desire to formulate an epistemology acceptable to both realists (Sautrāntika) and idealists, whereas the “religious” school interpreted the PV as being Madhyamika in intent.15 We may take the lines of interpretation followed by the two schools to be most clearly exposed in their approach to PV III. 4 which treats an objection raised against the ontology of the preceding verse. Objection; nothing is causally efficient (aśaktam sarvam iti cet.) Reply : the efficiency of seeds is seen in the sprouts (bījāder arkurādişuldȚsựā śaktih.) Objection : it is so conventionally (matā sā cet/samvịtyā). It is the interpre. tation of the reply : astu yathā tathā that most clearly exposes the exegetical approach of the two schools. Both Devendra. buddhi and Sākyamati make it clear that what the objector, who is identified as a Mādhyamika, is arguing against when denying causal efficiency is ultimate causal efficiency, 14 from the Mādhyamika position that nothing exists in an ultimate sense. According to the “philological” school Dharmakirti's final reply simply means that one cannot disavow causal efficiency, regardless of what one calls it; the efficient entity to wbich the Madhyamika applies the qualification “ conven
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