Buddhist Logic Part 2

By F. Th Stcherbatsky

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Follows the query, can those analytical reasonings be used while the relationship of the explanation (with the deduced estate) is already identified or whilst it's not identified? so that it will express, that. they need to be utilized in such instances the place the relationship (of the topic. and the predicate) is already recognized, (the writer) says 17. a lot of these attributes (which are given as) purposes 1 (for the deduction of corresponding predicates) may be conceived (as logical purposes) for deducing simply such predicates 2 whose worthy dependence on not anything yet (the presen ceo f) the rea son i s est a b Ii she d b Y facts s, three (whatsoever they're) suiting each distinct case. (47. 3). they're referred to as purposes, seeing that they turn out (the presence of whatever else), and so they are attributes, seeing that they inhere in dharma~, and Vlicaspatimisra, loco. cit. , p. 313, identifies it with a connection with the Buddhist «law of otherness» (viruddha-dharma-Ba~8arga) based on which each and every version in time, position and personality makes the article «another» item, cpo above be aware 2 on p. eight. The Buddhists commence with a deduction of the non-eternity of the sounds of speech from their belief of each life generally as a run of temporary occasions having simply obvious balance, after which continue with a purpose to check with the 1) truth of getting a starting, 2) causality, three) concomitant variability, four) dependenee on a wilful attempt. the 1st and 4th of those arguments correspond to the 3d argument of the Naiyayikas, and the 2nd and Sd are contained of their first one (adir = karatzam). there's extra good judgment within the Buddhist association. the 1st argument comprises in itself the entire others, the second one at once (svabhiioena) the 3rd and others - in some way (upadhinii). some of these conceptions, lifestyles, origination, causality, concomitant version, dependence at the will are analytically hooked up, within the Indian experience of the time period BVabhii'IJa, the 1st comprises the entire others, it truly is of larger extension and not more intension than the others that are its subalterns. The extension and intension of these types of attributes are made up our minds, in response to what has been sta. ted above, p. 88-39 (text), transl. p. 103 ff. , at the foundation of exact statement, at the foundation of «perception and nonperception». From this standpoint all judgments of Coexistence, or co-inherent attributes, also are based on event, simply as these that are based on uniformity of Succession or Causation. 1 Biidhana-dha'l''fllii~. 2 aadhya-dha'l'me. three p1"amatw is right here an identical of dr#iinta, cp. above p. forty four. eight (text) cpo lower than p. 147 n. 7. SYLLOGISM 129 whatever else. l those attributes «alone)),2 i. e. , not anything yet their mere (presence is adequate for making the deduction of alternative coinherent attributes). via the phrases (mothing butu S each extra situation which may be taken into consideration is excluded. (47. 4). Their «necessary dependence» four skill their following, their flowing five (necessarily from the character of the actual fact representing the reason). (47. 5).

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