43.  Cf. Jayatilleke, "Logic," p.  81; and K. N.
　　   Jayatilleke,  Early  Buddhist  Theory  of  Knowledge
　　   (London: George Allen & Unwin, 1963), pp.473--474.

　　　　  44. While the verse in Sanskrit has the locative
　　   plural　　 dharme.su　　 rather　　 than　　 vastu.su,
　　   Candrakiirti's  commentary  makes  it clear that the
　　   latter word is intended, because  he promptly  talks
　　   of the fourteen  avyaak.rta-vastuuni  and  does  not
　　   mention   any   dharma-s;   while   in  the  Tibetan
　　   translation  of the verse, instead  of the  standard
　　   translation for dharma (T. chos), one finds the term
　　   d^nos  po, which  is  frequently  used  to translate
　　   vastu;  confer,  Takashi  Hirano, An  Index  to  the
　　   Bodhicaryaavataara  Pa~njikaa,  Chapter  IX  (Tokyo:
　　   Suzuki Research Foundation. 1966), pp.273-276.

　　　　  45.  Edward J.  Thomas.  The History of Buddhist
　　   Thought  (London:  Routledge   &  Kegan  Paul,  1963
　　   reprint),  p.  124, states  that  they  are actually
　　   four,   but  become  fourteen  by  stating  them  in
　　   different ways.

　　　　  46. My translation 'should not infer' is for the
　　   Sanskrit  nohyate.  The verb  uub-  has a number  of
　　   meanings,  including  'to  infer':  and  the  latter
　　   meaning  is more associated  with the verb root when
　　   there  is  the  prefix  abhi, with  such  a form  as
　　   abhyuuhya `having infrred'.

　　　　  47.   This  conclusion,  however,  goes  against
　　   various   speculative   solutions   that  have  been
　　   advanced to determine particular  schools to go with
　　   the various  denials  applied  to existence, namely,
　　   those  of  Jayatilleke,  Early  Buddhist  Theory  of
　　   Knowledge,   pp.　　 243ff.;   Murti,   The   Central
　　   Philosophy,   pp.　　 130-131;   K.　　 V.　　 Ramanan,
　　   Naagaarjuna's  Philosophy (Vanarasi: Bharatiya Vidya
　　   Prakashan, 1971), pp. 155-158. It is noteworthy that
　　   there  is little  agreement  between  these authors'
　　   solutions,  and their  arbitrariness  itself  stems
　　   from human reason,  while to counter  such positions
　　   Naagaarjuna  would  also  have  had  to use ordinary
　　   human reason.

　　　　  48.　　　　  The　　　　  Ratnagotravibhaaga