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valid inference
321. Syllogisms in Indian logic generally involve examples. This helps eliminate some paradoxes that might arise
in unexampled inference. If there are no unicorns, is it right or wrong or what to say All unicorns are white, or no
unicorns are white.
322. rtags de sgrub shes 'dod chos can gyi steng du 'god tshul dang mthun par tshad mas nges pa'i tshul.
323. rjes khyab.
324. ldog khyab.
325. phyogs.
326. Because traditionally in buddhist thought it is said to be not produced and not impermanent.
327. dpe ltar snang, or counterfeit example
328. ldan 'brel and 'du brel.
329. ngo bo...gyis khyab.
330. ldog cha.
331. This seems to echo madhyamaka criticism of the abhidharma notion of the intrinsically single discrete
substance. How can what is intrinsically one have many characteristics?
332. nyer len gyi rgyu.
333. lhan cig byed pa'i rkyen.
334. skye byed gyi rgyu.
335. rnam par bzhag a'jog gyi rgyu.
336. These relationships are said not to withstand madhyamaka analysis for being absolute.
337. bdag gcig a'brel ba.
338. sel.
339. har byung a'gal ba.
340. don.
341. a'gal zla.
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THE SWORD OF PRAJÑA
342. dgnos 'gal.
343. nye bar mkho ba'i.
344. rtags su bkod pa rtags.
345. la la, which often means sometimes.
346. nyer len.
347. Here having a cause is taken as being part of what it means to be a [sometimes] thing.
348. dmigs rkyen.
349. spu ris phyes pa.
350.
351. bdag.
352. khyad par.
353. bkod pa khyad par dag pa'i rang bzhin gyi rtags sbyor.
354. gzhan la ltos pa.
355. mi ltos par dag pa.
356. don grub.
357. tha snyad grub. The connection is between the meanings of the words.
358. ma dmigs pa'i rtags sbyor.
359. mtshan nyid and mtshan gzhi.
360. tshad = measure. OR made into pramana.
361. dpog mi nus.
362. By being claimed to be proved or refuted.
363. shes 'dod chos can.
364. 'brel zla and 'gal zla.
365. khyab byed ma dmigs pa.
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THE BLAZING LIGHTS OF THE SUN AND MOON
366. 'gal dmigs rtags.
367. khyab bya.
368. mes khyab par non pa'i shar gzhir chos can.
369. khyab bya.
370. .
371. 'gal dmigs kyi rtags.
372. rtag dgnos.
373. grub.
374. dharmin, chos can.
375. phyogs.
376. phyogs chos.
377. khyab ches pa.
378. As above one cannot be certain whether an invisible rakshasa is here.
379. dwogs: fear doubt, uncertainty. Belief is important in Buddhist reasoning because in debate with persons of
other schools arguments often take the form, "If you believe A, than you must/ can't also believe B." The debate
must start with premises accepted by opponents if they are to be convinced.
380. ldog pa tha dad min pa'i thun mong ma nges pa'i rtags.
381. phyogs gnyis ka a'jug pa.
382. mthun phyos and mi mthun phyogs. A common usage EG for "Sound is impermanent, because it is produced:"
the mthun phyogs = impermanent things. The mi mthun phyogs = permanent things.
383. Two things cannot have a characteristic in common if there are not two things to begin with. In western logic
tautology is often used as the exemplar of necessity. For Buddhist logic too "son of a barren woman" is an
exemplar of something certainly impossible. However while "parts is parts" is an example of the obious in the
west, it seems that in Buddhist logic it is fallacious. This is more a matter of proper form than it is one of a
difference in logical views. "Parts is parts is not well-formed in Buddhist logic.
384. In the text the examples actually follow below.
385. mnyan bya.
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THE SWORD OF PRAJÑA
386. rig sgra bzhin lta bu mthun phyogs yod kyang ma mthong.
387. blo ltos lhag ldan thun mong ma nges gi rtags.
388. phyogs gnyis ka la cha gnyis su 'jug pa'o.
389. lhag ldan.
390. That the syllogism is certainly invalid is beside the point here. What is in question is only the relationship of
the reason, being a speaker, to the according and non-according dharmas, omniscience and non omniscience. It is
assumed that if there are Buddhas, they speak. I suppose mutes that would invalidate the reverse pervasion are also
ignored. (Interestingly enough some sutra passages say that in some of the limitless worlds of the universe beings
including buddhas do not literally speak, although they do communicate in other ways.)
391. don gyis.
392. rtags rigs.
393. a'jug tshul.
394. so so rang gis rig par bya'o. KPSR is very firm about translating the term this way rather than as
discriminating awareness or self-awareness.
395. rang gi ngo bo nyis kyis stong pa. OR empty of their own nature, empty of themselves. In any case the point
is that they and any purported nature of them will not bear madhyamaka's analysis for the absolute
396. rang mtshan.
397. Obviously there is a sense in which it can be expressed, since it has just been done, and Mipham does not
regard this statement as self-refuting on its own level. If an exponent of madhyamaka accepts that it is proper to
say "absolute truth is beyond concept" and deny the reverse, one must hold that there must be a level in which it is
proper to make valid and invalid propositions, as well as a non-conceptual way to make sense of things, and that it
is possible for the two kinds of validity these have to co-exist, because their criteria and meanings are different.
This is in fact Mipham's position
398. yongs chod du.
399. mtshan gzhi. what is characterized, things that are examples of it or to which the definition applies.
400. snang yul du gyur ba'i rang mtshan rnams.
401. In English negation and denial are distinguished from refutation, a valid proof of a negation or denial. dgag in
Tibetan can typically mean either. in same way sgrub can refer to assertion of existence or truth or proof of these.
402. In Buddhist logic affirming negation is like "this is not a horse." It is understood as presupposing the thing
called "this" in such a way that it affirms "This is something other than a horse. Cf, "I am no fool." Non-affirming
negation is like "There ain't no Santa Claus." It is understood as denying Santa Claus and not affirming anything.
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THE BLAZING LIGHTS OF THE SUN AND MOON
403. rang rgyud.
404. rgol gshan dag.
405. gzhal bya'i gnas lugs.
406. .
407. chos mthun pa nyid can dang chos mi mthun pa nyid can no.
408. chos mthun sbyor gyi sgrub ngag [[EG what is produced is impermanent, like a vase, 1 of the {sgrub ngag yan
lag gnyis ldan}]].
409. blo skyon.
410. don skyon.
411. tshig skyon.
412. blo bde.
413. sems med.
414. phyogs dang mthun phyogs gang rung yin pa'i phyir.
415. dam bca'.
416. That is accepted by both disputants.
417. sun 'byin ltar snang.
418. skyon la skyon du brjod. Either one says there is a mistake where there is none, or one identifies a fault that
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