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 good judgment, in keeping with the works of classical thinkers comparable to Vasubandhu, Dinnãga, and Dharmakiriti. It strains the ancient improvement of this conception, identifies crucial colleges and thinkers, and defines its major concepts—the standards of fact, the character of fact, and the techniques of conception and inference, the one assets of information accredited in Buddhist philosophy. The appendix comprises the Sanskrit unique and an annotated translation of Nyaya Prave'sa, a key textual content of Buddhist epistemology, which discusses the character of conception and inference and their fallacies.
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However, the term sariipya is slightly misleading insofar as it gives the impression as if cognition has the same or similar form possessed by the object. It is meaningful to talk of the fonn of an object, but it doesn’t make much sense to talk of the form of a cognition unless it is understood in a figurative sense only. All that it should be understood to mean is that every cognition necessarily refers to an object, and every true cognition has to refer to the object as it is. To refer to the object as it is means to be of the form of the object.
For example, “A ” enters a room with a friend of his, and there is a rope lying in the room. ” Thus, the perception of the same object, rope, has resulted in two different mental constructs. The rope must have given the same kind of sensation to both of them, but the first one thought it was a snake, and the second one thought it rightly to be a rope. So, mental construct results in illusion, not bare perception. For distinguishing mental construct from perception Dinnaga’s definition is competent enough, and there is no need to add the adjective “abhrdntam” to it.
Evidently, therefore, it is to be understood only in the latter sense, 2 1 as has been explicitly stated by Santaraksita. 2 2 Understood in this sense, there does not seem to be any difference of opinion between D innaga’s and D harm ak lrti’s understanding of kalpana. Santaraksita defmes kalpana as “abhilapinipratlti” on the pattern of Dharmaklrti but takes elaborate pains to point out that it does not go against Dinnaga’s definition given in the Nydya M ukhaP IS THE ADJECTIVE “ ABHRANTAM ” NECESSARY?
Buddhist Epistemology by S. R. Bhatt