6 संस्शतपरीक्षानाम सप्तमं प्रकरणम् ८३ state-forsata pa afaco 97077 teafgatie foran epice 177797 5975 i te qa6601598 79 7777777 peatata, fuga cataf25 g 39 77784 #fant fet augue 741
- fato 619 cp tegforgat cata 7317 otaq fa tap 1 9999
terferonta tengo 7% tearfergatta atat dega on day epaus 791 6691 guate actuan917 afat acel foto 1661791 1515 67 Teufelguta afo 39 peat at tsagatasca opfost 6 fagata 765 fpat gate event of fagura 165 afaat#11 Falta TIRY Preca Coto f50 tsafe fata 777 at pa fazer pay ata, tafelgai pa tegogta at fagata warta 11 gens fagata atfeta 39 paatisg yg उपखिकिया नौकान कविवान कान पावशकलाई नाई। पान पनि बजटक otragala aferat 491 utat ca tot tearregats pela CO 9763 91, #179 ofagata 73 7370 67ta fogta attelago 94709 ali 7099 737 fogata 217977 91 071 CFT Faš tatu fu terrelatt 72 797 pigo co 9109 all T049 1775911 afsatu fata cela netgais até 03 91 fet enfin English Translation :- The opponent may argue here that the act of origination is known to all. All use the word like this—the jar is being born.' So conforming to secular use it must be admitted that the act of origination resorts to an object. It may be stated that the object is produced by depending on the act of origination. So Pratityasa mntpada is not illogical. On such an assumption the question is: whether the object which is going to be producted (utpadya mana) exists before it has got its relationship with the act of origination. If it is regarded as existing, then the conception of relationship with the act of origination becomes useless, for the effect of suct act of origination is to remain in an existing state. If it exists beforehand, then there is no necessity of imag- ining the act of origination for that ( effect). If on the other hand an object is regarded as non-existing (avidya-
