By F. Th. Stcherbatsky

Quantity 2 of two. This paintings claims the respect of the historian of the tradition of Asia, of the Sanskrit philologist and of the overall thinker. it's the final of a chain of 3 works destined to explain what's probably the main robust stream of rules within the heritage of Asia, a circulate which, originating within the sixth century BC within the valley of Hindustan, steadily prolonged its sway over virtually the complete of the continent of Asia, in addition to over the islands of Japan and of the Indian archipelago. those works are therefore curious about the historical past of the ruling rules of Asia, relevant and japanese.

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Extra resources for Buddhist Logic, Part 2

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8). The proper object of sense-knowledge (is the object in the moment corresponding to sensation). The following object is the object which is not different, (is quite similar to it). Difference here means interval in time as weHas difference in quality. (10. 9). Thus, (every) difference (between the two momentary objects) is denied. The quite similar second moment following upon the moment when the object has produced sensation and supported (by the preceding one) is here alluded to. 10). This being the case, (it is clear) that the next following moment of the object, after the moment corresponding to sensation, a member of the same compact series of moments, is here meant.

II vijilana means here ,iii ana, cpo siItra I. , p. 35. 4, sfs-pa. 3 pratiti adhyavasaya=kalpana, cpo above, p. 20 n. 6. 4 3aropya = anya-vyavrtti apona. , p. 35. 6, rnatn-par-scB-pa, includes the abhidharmic sense of pure sensation. 6 (nila)-nirbhlisa = pratibhiisa akiira. 7 avasiyate, hence pratiti = adhyavasaya, atlaBiyate pratitam bhavati. 8 ad, refers to iilatnbana, siuce according to the abhidharma two pratyayas produce sensation, iilambana and adhipati (=inWriya). 9 vijilana includes here also the abhidharmic sense of pure sensation, the Tib.

An imagined fire owes its existence to imagination, and it is imagination that makes it near or remote. When it is imagined, may it be as near or as remote, there is no different impression on the mind in regard of vividness. Therefore it is said to be different from the particular (from the unique). 8). The universal character of something is that essence which exists owing to generality, i. , that essence which belongs equally (to an indefinite number of) points of reality. Indeed, (the fire) existing in imagination refers equally to every possible fire.

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