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* 158
F. W. Thomas, Mallişeņa's Syäd vādamañjari 16. As in, everything is one existent, because of there being no difference'. (220)
17. That which, accepting a non-duality of existence which denies all differences, is the semblance of that.
18. As, 'existence alone is real, because differences separate therefrom are not seen'.
19. Holding to the intermediate universals, substance-ness, etc., and in regard to their differences (varieties?) having recourse to an elephant's eye-closure', is, on the other hand, the secondary comprehensiveness.
20. As for instance in, of dharma-, adharma, ether-, time-, matter-, soul-substances there is unity, because of non-difference in their substance-ness,' and so on. (221)
21. Acknowledging substance-ness, etc., while denying their sub-species, is semblance thereof.
22. As in, 'substance-ness alone is reality, because substances which are different things from it are not observed', and so on.
23. The assumption whereby there is affirmative as) manipulating (avaharanam) of things contemplated with comprehensiveness is 'convention'.
24. As in, 'what is existent is substance, or state', and so on. (222)
25. That which understands, on the other hand, an ultimately unreal division of substance and state is 'semblance of convention'.
26. As the Cārvāka-view.
27. The state-meaning Method is in four ways, the 'straightforward', the 'verbal', the etymological', the just so'.
28. The intent which formulates (sūtrayan) as primary the straightforward mere state, occupying the present moment, is the straightforward'.
29. As in, 'an appearance of happiness now exists', and so on. (223) 30. That which in every way denies substance is semblance thereof. 31. That is the Buddhist view.
32. That which adopts a distinction of meaning in the sound (word dhvani) according to distinctions of time, etc is the verbal.
33. As in, 'Sumeru was, is, will be', and so on.
34. That which through distinction therein (in the time, etc.) justifies the same in the sense of the word is the semblance thereof. (224)
35. As, the words with different times in, 'Sumeru was, is, will be', designate an actually different thing, because it has words of different times, as in the case of other words similarly established': and so on.
36. That which through difference of etymology imposes upon (samabhirohan) words for states difference of denotation is the 'etymological'.
37. As in, 'from ruling Indra, from being capable Sakra, from fort-cleaving Purandara, and so on.
38. That which adopts on the part of sounds for states a difference of things denoted, is the semblance thereof.
39. As in, 'the words 'Indra', 'Sakra', 'Purandaka', etc., have distinct denoted things, because of being distinct words, as in the case of the words telephant', 'deer, "horse", and so on. (226)
40. That which admits as the thing designated by words an object invested with an act (kri yā) which has the occasion for their (the words') use, is the 'just so'.
13) Vidhi-pūrvaka, taking no account of negations: see p. 154
