By S. R. Bhatt
Knowledge performs a truly major position in Buddhism, because it is the gateway to enlightenment and nirvana. This quantity offers a transparent and exhaustive exposition of Buddhist epistemology and common sense, in line with the works of classical thinkers equivalent to Vasubandhu, Dinnãga, and Dharmakiriti. It strains the historic improvement of this thought, identifies an important faculties and thinkers, and defines its major concepts—the standards of fact, the character of truth, and the thoughts of belief and inference, the one resources of data authorized in Buddhist philosophy. The appendix includes the Sanskrit unique and an annotated translation of Nyaya Prave'sa, a key textual content of Buddhist epistemology, which discusses the character of belief and inference and their fallacies.
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Additional info for Buddhist Epistemology
Justification for Accepting Sarupya It seems that the only reason for the Buddhist thinkers to advocate the theory of sakara jnana is to provide for the determination of the cognition by its respective object. Every cognition refers to an object insofar as it is produced by the object. There is no cognition that is not produced by the object and that therefore is not having some form given by the object. Thus, there is no formless cognition, because in the very process of its being produced by the object, it gets, so to say, the form of the object.
While commenting on the Samkhya Karika Vacaspatimisra, in his 38 Buddhist Epistemology Sathkhya Tattva Kaumudi, introduces a full-fledged distinction between the two kinds of perception . 3 3 Kumarila of the Purva-Mlmamsa school seems to follow the Samkhya line. For him the nirvikalpaka pratyaksa is the first moment of cognition in which there is an undifferentiated apprehension of the object as one individual whole of generic and specific attributes (sammugdhavastumdtra). Here there is no definite cognition of it as this or that object (vastu visesa).
On the distinction between nirvikalpaka and savikalpaka Jayanta writes, “A universal, a substance, a relation or a quality whatever essence of an object is grasped by savikalpaka is equally grasped by nirvikalpaka. The remembrance of a meaning-relation of the object with a certain word is the only relation that marks out savikalpaka from nirvikalpaka. So far as the object is concerned there is not the least difference between the two. ” 3 6 From this statement the only thing we can distinctly make out is that for some Naiyayikas, the distinction between nirvikalpaka and savikalpaka is only in verbality.
Buddhist Epistemology by S. R. Bhatt