८ मूलमध्यमककारिका f75ta FfICO ffe gefa7477 97 155 a 7771 a1tsp atat opter utst17, este gatuanita afseta i fes atstat pe|CTS FG fagata otpCa Tu F11 FEITO PETA ca atiso yatah09€ go Tra fagata 21671 unt atat atesta pateik79 se utstips 916577 et qui fparat 780 869 ? at at ptfarts जायें ॥२॥ Fota Fifat gelaras otaja E11&ecie granto 860651 Bata ateratzea atat cat sfatta utata otst5 95 TISTI 064a fata feta 1967 911517 aptarna ga1 79 91,4679 fagitan 97 90897eta fac 77 71157 474 go fogata 2107 ati Jugte gesta atzi eta utats 79 ; 959241317 43 217 Tech atsisa afatitga 69 atesta 78 77 78 spontaats eft utg1607 atest Treat tfta atst cetelte utfo 9763 911 209 atst 775 FEET 44709 at, 7719 7131 753 utata 976 of 104 page 4177, fpe fasta plati 67916577 693 151569 ofsalu 787 afpaalta opf- 779 ( 15ICP TO 771 54115 ) 4F026* 175 TO 709 aliquate atste poate ca affugtiño guay 2-3 | Explanatory Translation-According to Buddhist view- point Raga ( attachment ) brings misery. One perceives objects through contact with sense organs and if the object is pleasing attachment develops for it. This shows that an existing object ( sadvastu ) can only be the cause of misery. For the perception of the existing object one is to admit existence of sense-organs and the five Skandhas. So the proposition of the Sunyavadins cannot be established in as much as unless the five Skandhas and the Six Ayatanas etc. are established, Klesa also cannot be proved. So the existence of objects is to be admitted. The present chapter opens to repudiate such a proposition. Nagarjuna's point is this that the proposition of the oppo- nent which states that attachment grows with respect to an object and the mind ( citta) in which attachment dwells is called Rakta ( attached ), is not logical. The question to be
