NOTES, 
In  the  introduction  to  our  translation  of  the  Nyäyabindu  of  Dharmakirti  (in  russiau), 
we  have  expressed  our  opinion  about  the  manner  whow  complicated  gästra  works  should  bo 
translated.  A  litteral  translation  of  them  can  be  used  only  by  those  who  are  able  to  read  the 
original,  it  would  be  rather  a  guide  for  reading  the  text,  than  an  independent  translation.  If  the 
ideas,  and  not  the  words,  must  be  translated,  the  translator  should  strive  to  grasp  the  idea  of 
the  original  as  closely  as  possible,  and  then  express  it  in  another  language  in  the  way  in  which 
a  modern  thinker  would  have  done  it,  if  he  happened  to  have  the  same  idea.  A  double  transla- 
tion, one  quite  litteral  and  the  other  quite  free,  would  have  met  all  demands.  We  have  given 
such  a  double  translation  of  the  tract  of  Dharmakirti  on  Solipsism  (Santänäntarasiddhi).  For 
want  of  space  this  method  cannot  be  applied  everywhere.  So  we  have  adopted  a  middle  course 
giving  a  fairly  free  translation  in  the  main  text,  and  subjoining  a  litteral  one  in  the  notes  in 
such  cases  where  the  departure  between  the  wording  of  the  text  and  its  meaning,  as  expressed 
in  the  language  of  the  translation,  is  considerable,  as  f.  i.  in  the  concluding  §  of  this  translation. 
The  main  difficulty  in  this  translation  is  to  be  able  always  to  distinguisfrbetween  the  words  of  one 
interlocutor  and  the  other,  for  there  are  no  signs  of  division  in  the  text.  It  often  happens  that 
questions  are  understood  without  being  expressed.  They  have  been  added  in  brackets.  Although 
ample  use  of  brackets  has  been  recurred  to,  it  has  not  been  possible  to  keep  to  it  consistently. 
The  titles  of  the  §§  are  of  my  own  device. 
1  In  the  tib.  translation  these  3  stanzas  are  the  closing  words  of  the  bhäsja.  They  are 
preceded  by  the  explanation  of  the  last  kärikä  of  the  кода  and  followed  by  a  colophon.  In  the 
Chinese  translation  of  Hiuen-Thsang  the  stanzas  are  understood  to  be  the  introductory  words  of 
the  Appendix  (0.  R.)  In  our  Ms.  of  Yagomitra's  vyäkhyä  there  is  no  colophon  after  the  stanzas  and 
the  first  question  of  the  Appendix  is  interpreted  as  an  objection  to  the  last  words  of  the  stanzas. 
The  Appendix  is  distinguished  from  the  bulk  of  the  bhäsja  by  the  absence  of  kärikäs.  Sam- 
ghabhadra  closes  his  work  with  the  interpretation  of  the  last  kärikä  and  takes  no  notice  of  the 
Appendix.  That  the  latter  is  no  later  addition  is  clear  from  its  being  mentioned  in  the  course  of 
the  work,  f.  i.  under  V.  25. 
2  pun-po  rgyud  kho-na-las  =  skandhasamtänad  eva.  The  skandhas  «groups  of  Clements» 
are  here  the  equivalent  of  the  samskrtadharmas,  with  the  distinction  that  some  restricted 
reality  is  conceded  to  the  skandhas  whereas  the  äyatanas  and  dhätus  are  mere  collections,  cp. 
кода  I.  26. 
3  Yagom.  refers  to  a  stanza  of  a  stotrakära,  in  corrobaration  of  the  fact  that  Buddha 
alone  among  all  religious  teachers  denied  the  existence  of  a  Soul: 
sähamkäre  manasi  ganiam  yäti  janmaprabandho 
nähamkärac.  calati  hrdayäd  ätmadr^tau  ca  satyäm, 
anyah  gästä  jagati  ca  yato  nlsti  nairätmyavädl 
nänyas  tasmäd  upagamavidhes  tanmatäd  asti  märgah. 
4  six  kinds  of  objects  (äyatanas  or  dhätus  №№  7—12),  see  table  p.  731.  Intellect  (manas) 
is  not  an  object,  but  an  organ  of  cognition  (№  6).  It  nevertheless  can  become  object,  inasmuch 
as  the  preceding  moment  of  consciousness  is  apprehended  by  the  following  one.  Yacom.:  sama- 
nantaraniruddham  hi  mano  'nantarena  manovijnänena  vijnSyate.  Citta,  manas  and  vijnäna  are  syno- 
nymous (стр.  кода  II,  34.  Cf),  Yag.:  cittam  mano  vijnänam  ekärtham  iti  yac  cittam  tad  eva  manas 
tadeva  vijnänam.  ekärtho'syety  ekärtham.  It  corresponds  to  the  nirvikalpakam  juanam  of  the 
Näyayikas.  cf.  Кода  I,  16  and  Yag.:  vastnmatra  grahanam.  But  there  is  a  manovijnäna  (dhfctu 
Нзвістіл  P.  A.  H.  19X9. 
