वादावली १११ . नन्वभावप्रतीतेर्धर्मिप्रतियोगिबोधपराधीनतया तदभावे तस्या नुभवितुमयोग्यत्वमिति चेन्न; साक्षिणा धर्मिप्रतियोगिग्रहणोपपत्तेः । ११२ . यत्तु कश्धिदाह-नाज्ञानं ज्ञानाभावः, अभावमानागम्य त्वात् सम्प्रतिपन्नवत् । ११३. अभावो ह्यभावस्य प्रत्यक्षस्य वा विषयः । अज्ञानञ्च न मानगम्यम् , माननिवत्र्यत्वात् , सम्प्रतिपन्नवदिति । ११४ . तदसत्; अज्ञानस्य मानगम्यत्वे तत्साधनायानुमानकश्चना योगात् । एतन्मानगम्यत्वेन मानागम्यमिति व्याघातः । 11. * Now, the cognition of non-existence being dependent on the knowledge of the substrate and of the counter-correlate, in the absence of that (knowledge of the substrate and counter-correlate) that (non-exister1ce) is not capable of being experienced 10 ; for the apprehension of both the substrate a11d the counter-correlate by the witness (self) is intelligible 112. Some say “ 1escience is not the non-exist ence of cognition, because it is not cognised by the means of valid knowledge, negation (5.e., anupalabdhi which makes knowr1 10on-existence), like what is ad mmitted, 113. Non-existence (in the probams) indeed is the content either of negation or of perception. And Imescience is npt cognised by any means of valid know1 edge, because it is destroyed by a valid'knowledge, like what is admitted. 114. This is not sound (says the siddhantin); fo, if mescience be not cognised by any means of valid
