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It the second alternative be accepted, these additional conditions could not be the same as the familiar Ilsatti (contiguity), yogyata (semantic fitness), dka;,k~ll (expectancy) and tlltparya (intention), for these are, on the theory, conditions of sabdabodha itself.

If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)!