By S. R. Bhatt
Knowledge performs a really major position in Buddhism, because it is the gateway to enlightenment and nirvana. This quantity presents a transparent and exhaustive exposition of Buddhist epistemology and good judgment, in keeping with the works of classical thinkers resembling Vasubandhu, Dinnãga, and Dharmakiriti. It strains the ancient improvement of this concept, identifies an important faculties and thinkers, and defines its major concepts—the standards of fact, the character of fact, and the innovations of conception and inference, the single resources of information authorised 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 belief and inference and their fallacies.
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Every proposition is a mental construct, and without mental construction there cannot be any formulation of a proposition. Thus, a perceptual cognition is nonpropositional. Though in itself it is nonpropositional, on the basis of it one can formulate a proposition. In this sense it can be regarded as prepropositional. But the moment prepropositional perceptual cognition is transformed into a proposition, that is, conceptualized, it ceases to be perception. To be conceptual is to be nonperceptual.
Indeed, sense perception can be reckoned as a source of knowledge (pram ana) only under the condition that the knowledge produced by a sensation does not represent the sensory illusion. However, it seems quite superfluous to m ention “abhrantam ” as characteristic of valid sense perception, because, according to the classification of the system, sense perception is a variety of valid, that is, nonillusive, cognition. The term “abhrantam” is almost a synonym of “kalpanapodham ” since construction represents illusion when compared with pure sensation, the genuine source of knowledge.
Does it in any way mean that Sántaraksita intends to exclude pratyaksa from the sphere of jñánarn? To this Kamalaslla responds by saying that the word jñánarn is not used in the definition because it is implied and therefore not needed. However, it can certainly be inquired as to whether pratyaksa, as it is defined by these Buddhist thinkers, can be a pramána, and if it can be, then in what sense? An answer to this question depends on our understanding of pramána. If by pramána we mean just the presence of avisamvádakatvam without there being any necessary awareness or confirmation of it (