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For [there is spurious recognition even] of the destroyed and regenerated fragments of p la n t hair and grass in a thicket of banana trees, etc. And by an appropriate ramification we prove that the refutatIOn of recognition is [inherent] in the refutation of the proof of permanence. Hence precisely this must be understood. ] Doesn't the effect alone require a cooperating agent, whereas the cause of the production of the effect does not ? For there are two kinds of [causal] capacity : the innate and the adventitious.
Still other examples are attributes] such as non18 9 lD' dharmyupalabdher. See (86. l OH86. 1 l). kevalapraddasya. 'silflsapii' = d r 'the Asoka tree'. svabhiivahetu. See p. 75, footnote 89. �grahana' =dt 'grasping'. vikalpabuddhyavasitasya. ayoga. vastuni. adhyavasiiya. pratyaya. iikiira. ' 1DO 191 192 19 3 1 9. 19 5 19 6 1 97 1 98 AN E L E V E N T H - C E N T U R Y B U D D H I S T L O G I C O F ' E X I S T S' 46 absolute 201 [or e mpin c a l ] permanence or impermanence, blue, etc. In l i ke manner [th e d isjuncti o n of] succession and no nsucce s si on is o bserved to be related through cognition alone with its own substratum.
For there is proof that what is determined to be a mere conceptual construct - a doubtful or an unreal entity - may serve as subject for an unreal attribute. The fallacy of a doubtful subject [can be] established only when considering a case having a [positive] real attribute as reason. " But the unreality 153 of that which has an unreal con ceptual construct as its o bject is proved just from the nonperception of a pervader. Thus the subj ecthood of the heavenly entities, hell. etc. and also of the example (under consideration] is mere conceptual knowledge and is i ntended to be understood as such.