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According to Bhavaviveka the restriction is only introduced with the aim of specifying the kind of causality that is denied. Candrakirti maintains that he should have expressed himself otherwise in that case, and he should have said that the presumed phenomenal reality of the sense faculties is not a transcendental reality. 1 Hence the argument is wrong either from its author5s point of view, for whom the separate mental phenomena are not real, or from the point of view of those to whom it is directed, as they do not admit any difference between phenomenal reality and the absolute one.

This sentence indicates the example, that is, an analogous case admitted by the adversary, in which both the reason and the predicate coexist at the same time, for example, an existent jar. The reason is indicated by the words "it exists in its own individual reality", and the predicate is indicated by the words "because such an origin would serve no purpose". The following regular syllogism (pardrthdnumdna)1 is the result Thesis or statement (pratijnd): an entity does not require a second production, Reason or cause (hetu): because it exists, Major premiss or universal proposition {uddharana): all that exists does not require itself to be produced once again, Example or application of the universal principle [upanaya]: just like a jar, Conclusion (nigamana): hence an entity does not require a second production.

2 Was he denying the identification between cause and effect, in that an effect is really a new manifestation of the same substance or was he denying the very same material identity? According to the first hypothesis, Buddhapalita is supposed to have supported an opinion on which they agreed (they admitted that the effect is a new manifestation of a substance that continues). According to the second hypothesis, on the other hand, Buddhapalita seemed to contradict himself, as he supported the non-duality, and he should consequently have admitted that every effect necessarily pre-exists in its own cause.

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