Vol. Ill, No. 5.] Indian Logic as preserved in Tibet. 25l 



[N.S.] 



19. Sahavalambha-mgcaja, g^J'Sni'^^cn^'^'C^'^— As- 



W 



certainment of concepts arising together. 



It extends over leaves 301a — 3086 of the Tangynr, mdo, ze. 

 The work, which was composed bj the best of disputants the 



teacher S'ri -prajna-sambb ava- Gupta f ^CJflJ'^^'^i^'Q. ^C'Cn^iS^sJ' 



W^CI\ opens thus; 



" Saluting Sugata, the bestower of heaven, the matchless 

 pure substance, I copiously explain this Sahavalanibha-ni§caya 

 (ascertainment of concepts arising together).'* ^ 



It was translated into Tibetan by the Nepalese Pandit S'anti- 

 bhadra and the Tibetan interpreter-monk g'akya-hod of the - 

 village of Sen-dkar in the province of Hbro (Do). The Tibetan 

 version begins with a salutation to Manju§ri-kumarabhuta- 



20. Apohasiddhi, ^Cq'q'gq'q—Establishment of the 



doctrine of determining a thing by the exclusion of 

 its opposites, 



r 



L 



It extends over leaves 308b— 334a of the Tangyur, mdo, ze. 



The work, which was composed by the pious devotee / ^^I'flf 

 ^51'^) tlie great sage Brahman S'ankarananda, opens thus :- 



" The Omniscient One, free from all mistakes (illusions) and 

 existing in three times (the past, present and future), who looks 

 to things in their true nature, saluting him and relying on his 

 mercy, I elucidate the puzzle of the discussion on "self" and 

 " others " connected with the doctrine of Aj^oha.'^ * 



I 



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^f ^•^'^'^Ti^ai-i^c^-g^T^j^ [[ 



8 



rTi3f?i|3j-a^giI'gar=^^-q]g^-^]3j^'q-;^ 11 



