ence, but is what generates the cognition "is not,"
as position (_bhava_) is what generates the cognition "it is."

The Buddhists deny the existence of negation. They hold
that when a negation is apprehended, it is apprehended with
specific time and space conditions (e.g. this is not here now);
but in spite of such an apprehension, we could never think
that negation could thus be associated with them in any
relation. There is also no relation between the negation and its
_pratiyogi_ (thing negated--e.g. jug in the negation of jug), for
when there is the pratiyogi there is no negation, and when there
is the negation there is no pratiyogi. There is not even the
relation of opposition (_virodha_), for we could have admitted it, if

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the negation of the jug existed before and opposed the jug,
for how can the negation of the jug oppose the jug, without
effecting anything at all? Again, it may be asked whether negation
is to be regarded as a positive being or becoming or of the
nature of not becoming or non-being. In the first alternative it
will be like any other positive existents, and in the second case it
will be permanent and eternal, and it cannot be related to this or
that particular negation. There are however many kinds of non-perception,
e.g. (1) svabhavanupalabdhi (natural non-perception--there
is no jug because none is perceived); (2) kara@nanupalabdhi
(non-perception of cause--there is no smoke here, since there is
no fire); (3) vyapakanupalabdhi (non-perception of the species--there
is no pine here, since there is no tree); (4) karyanupalabdhi
(non-perception of effects--there are not the causes of smoke here,
since there is no smoke); (5) svabhavaviruddhopalabdhi (perception
of contradictory natures--there is no cold touch here because
of fire); (6) viruddhakaryopalabdhi (perception of contradictory
effects--there is no cold touch here because of smoke); (7)
virudhavyaptopalabdhi (opposite concomitance--past is not of necessity
destructible, since it depends on other causes); (8) karyyaviruddhopalabdhi
(opposition of effects--there is not here the causes
which can give cold since there is fire); (9) vyapakaviruddhopalabdhi
(opposite concomitants--there is no touch of snow here,
because of fire); (10) kara@naviruddhopalabdhi (opposite causes--there
is no shivering through cold here, since he is near the fire);
(11) kara@naviruddhakaryyopalabdhi (effects of opposite causes--this
place is not occupied by