1.  The denial  of arising  from  itself  is the
　　   rejection  of the Saa.mkhya  position, which  is the
　　   satkaaryavaada  (causation  of  the  effect  already
　　   existent) .   Murti  is  certainly   right  on  this
　　   point.(36)

　　　　  2.  The denial of arising  from another  rejects
　　   the  creator   being   (ii`svara) ,  and  Kalupahana
　　   increases  the list from a Jaina source  for 'caused
　　   by  another': destiny (niyati),  time  (kaala),  God
　　   (ii`svara), nature (svabhaava), and action  (karma).
　　   The  later  Buddhist  logicians  held  a  theory  of
　　   'efficiency'　　 that　　 belongs　　 here.(37)   Murti
　　   incorrectly  puts  this  kind  of denial  under  the
　　   heading of asatkaaryavaada  (the nonexistence  of an
　　   effect before its production).(38)

　　　　  3.  The denial of arising  from both itself  and
　　   another is the rejection of the Vai`se.sika, who say
　　   the clay pot arises from itself  (clay) and from the
　　   potter, wheel, sticks, etc.  In fact, this theory is
　　   in both the Nyaaya and Vai`sesika  philosophy, which
　　   Dasgupta,(39) in agreement  with  Shastri,(40) calls
　　   the asatkaaryavaada, the opposite of the Saa.mkhya's
　　   satkaaryavaada.  Here,  the  clay  is  the  material
　　   cause;  the  stick,  wheel,  etc., the  instrumental
　　   cause.

　　　　  4.  The denial of arising without a cause (or by
　　   chance), is the  rejection  of  the  Lokaayata  (the
　　   ancient  materialistic  school), which espouses  the
　　   arising

　　　　　　　　　　　　  P.12

　　   from   self-nature.(41)  That   school   held   that
　　   consciousness  is just a mode  of the four  elements
　　   (fire, air, water, earth): consciousness  is not the
　　   effect of another consciousness.(42)

　　　　  Hence, there is no denial of arising per se, but
　　   the  alternatives  are  meant  to deny  the  arising
　　   falsely  ascribed  to  certain  agencies,   to  wit,
　　   itself,  another,  both  itself  and  another, or by
　　   chance. This, then, is one of the 'right views'.

　　   V.  THE FOUR ALTERNATIVES APPLIED TO EXISTENCE, EACH
　　　　  DENIED

　　   The Buddha  rejected  each  of the four alternatives
　　   regarding   the  existence   after   death   of  the
　　   Tathaagata, because  none  of the four  are relevant