By N.S. Dravid
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Extra info for Atmatattvaviveka by Udayanacarya With Translation, Explanation and Analytical-Critical Survey
But if even such qualified 50 ATMATATTVAWVEKA noncoexistence is sought to be established by the inferences the answer to it too is that such inferences too have been repudiated earlier. Notwithstanding this it may be contended that inferences dealing with productivity and no-productivity prove the diversity of the causal entity. The reply to this is that the temporally unqualified assertion of productivity and non-productivity cannot be made about the same entity. Of course in the absence of the temporal qualification we may perhaps have the premise, * whatever is competent is necessarily productive'.
The crux of the above contention and the attempt to reply it is that a cause is even associated with the auxiliaries only as an immediately productive entity and not as an entity of a certain kind or genus. The opponent draws attention to the distinction between the unproductive cause and noncause in order to stress the point that even the unproductive cause is regarded as cause only as being endowed with its generic property, not the special property. This is again disputed by the Buddhist by trying to explain the distinction of the unproductive cause and noncause differently.
If it had any, f then it means that the auxiliary character of the auxiliaries has not been ascertained. As to the third type of doubt, according to it all the momentary seed-entities included in the seed-series are found to be similar in nature as any one of these could necessarily produce the effect and any one of these could have the association with the auxiliaries. Expî: The three possible doubts regarding the causality of the unproductive cause are clearly formulated above with a view to bring out by their means the generic causality of the causa!