On bhāvapradhāna-nirdeśa (original) (raw)
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Kauṇḍabhaṭṭa on the number abhedaikatvasaṁkhyā
1987
This article consists of an annotated Japanese translation of the abhedaikatvasaṁkhyā-nirṇaya ("final determination of the number abhedaikatvasamkhyā as expressed by the subordinate word in an integrated form (vṛtti)") in the Vaiyākaraṇabhūṣaṇasāra of Kauṇḍabhaṭṭa. In considering the special features of the integrated form, Patañjali points out that a particular number (saṁkhyāviśeṣa) occurs in a sentence (vākya), as in rājñaḥ puntṣaḥ, rājñoḥ puntṣaḥ, rājñāṁ puruṣaḥ; while in a compound (samāsa) such as rājapuruṣaḥ it does not occur. Bhartṛhari interprets Patañjali's statement "in a compound a particular number does not occur" (samāse [saṁkhyāviśeṣo] na bhavati) as signifying that in a compound something distinct from particular numbers occurs (*samāse a-saṁkhyāviśeṣo bhavati). Bhartṛhari thus invents the number abhedaikatvasaṁkhyā for the integrated form, which he considers to be expressed by its subord...
Kauṇḍabhaṭṭa on the meaning of the affix bhāvapratyaya
1986
This paper is intended to present a Japanese translation of the bhāvapratyayārthanirṇaya ("final determination of the meaning of the affix bhāvapratyaya") in the Vaiyākaraṇabhūṣaṇasāra of Kauṇḍabhaṭṭa. Bhāvapratyaya-s are the affixes such as tva and taL(tā), called taddhita, which are prescribed in Pāṇini's rules P5.1.119-136. These rules provide that such affixes are optionally introduced after syntactically and semantically related items when "bhāva" is to be denoted (tasya bhāvaḥ). This "bhāva" serving as a condition for affixation in these rules may mean the occasioning ground for the use of the word (pravṛttinimitta) or the mode (prakāra) in which the thing denoted by the word appears in the awareness. A brief synopsis of the bhāvapratyayārthanirṇaya is as follows: v.49: Exposition of the statement of Bhartṛhari "kṛttaddhitasamāsebhyaḥ sambandhābhidhānaṁ bhāvapratyayenānyatra rūḍhyabhinnāvyabhicaritas...
Concept Theory of Jnānasrīmitra
1981
The Buddhist logicians hold that concepts do not refer to the real in a direct way. Jnānasrīmitra established the non-reference of the concepts to the real on the ground that the content of a concept is common to both the existence and non-existence (bhāvābhāvasādhāranya) of the real The term "bhāvābhāvasādhāranya" which entails the possibility of the affirmative and negative usage of the word has two meanings: one is the unreality of the object in ontological contexts, and the other the non-reference to the real in epistemological contexts
1988
This paper consists of a Japanese translation of Patanjali's Mahabhasya ad P 1. 3. 1 bhuvadayo dhatavah and the Prodipa, a commentary on it by Kaiyata, together with a brief exposition of my own.