P.3

　　   INTRODUCTION

　　   The Buddhist four alternatives are often referred to
　　   by their Sanskrit name catu.sko.ti, and given in the
　　   form that something  is, is not, both is and is not,
　　   neither is nor is not, with observation that each of
　　   these  terms may be denied.  As we proceed  we shall
　　   see that this is not the only manner of presenting a
　　   catu.sko.ti.  Since so many authorities and scholars
　　   of ancient  and modern  times  have  discussed  this
　　   cardinal  matter.  sometimes  heatedly,  it  is  not
　　   possible  to deal  with  all the  previous  studies.
　　   Certain discussions will be considered herein within
　　   the  scope   of  my  five  sections:  I.   The  four
　　   alternatives and logic, II. The four alternatives in
　　   a disjunctive  system, III.  The  four  alternatives
　　   applied  to  causation, each  denied, IV.  The  four
　　   alternatives  applied  to existence, each denied, V.
　　   The　　 three　　 kinds　　 of   catu.sko.ti,   various
　　   considerations.

　　　　  My findings  differ from the Western  treatments
　　   that  have  come  to my notice, and the  differences
　　   stem from my current preparations for publication of
　　   a  translation  of  a Tibetan  work  that  deals  in
　　   several   places   with  the  formula.(1)  In  fact,
　　   Tso^n-kha-pa's   separation  of  the  causation  and
　　   existence aspects of four alternatives, each denied,
　　   goes  back  to Atii`sa  (11th  century), who  in his
　　   Bodhimaarga-pradiipa-pa~njikaa-naama  presents  four
　　   ways of realizing insight (praj~naa), as follows:(2)

　　   1) the  principle  that  denies  existence  by  four
　　   alternatives discussed in section IV herein).

　　   2)   the   principle　　 called　　 'diamond　　 grain'
　　   (vajraka.na).  He illustrates  this  in his text  by
　　   Naagaarjuna's Madhyamaka-kaarikaa (M.K.), I. 1, with
　　   alternatives  applied  to  causation  (discussed  in
　　   section III herein).

　　   3)  the   principle   free   from   singleness   and
　　   multiplicity.  He  appeals  to  such  an  author  as
　　   `Saantideva   (especially   his  Bodhicaryaavataara,
　　   Chap. IX).

　　   4) the principle of Dependent Origination  (pratiit-
　　   yasamutpaada).  Here he means, for example, that the
　　   dharmas   arise  dependently  and  are void of self-
　　   existence.