Professional Documents
Culture Documents
AS PRESENTED BY
JAYANTA BHATTA.
111.0. Definitio n o f Pramka according t o Buddhists philosophy
According t o t h e Budd.hists t h e d e f i n i t i o n of pramana
- e
L e t us c i t e an e x z q l e t o c l a r i f y t h i s . A mnn sees t h e
l u s t e r o f t h e jewel a t a d i s t a n c e and mistakes it for t h s
jewel. If he procee?s t o a c t wit", ~ f e r e n c et o the su7,~os?d
jewel, h e g e t s t h e r e a l jewel. Likewise, 2 Isn yroceedin;:
t o g z t h o l d of imaginary o b j e c t under t h e dir:jction of
r ~ e r c e p t i o ne s t a b l i s h e s i t s ovm o b j e c t 2 - d i r e c t l y n c r c ? i v e d ,
e x c l u d e s t h e o b i s c t which does n o t b ? c o ~ em,mife::t i n that
i j e r c e p t i o n , and proves it t o be i n d i : - e c t l y c o ~ n i s n ~ l and-e
3.150 sug;;l:,estst h e i m ? o s s i b i l i t y o f a t h i r d c z t ? a o r y o f ob3ect .
A s i n g l e means of knowledge t h u s functions in three 19
ways.
T h e r e f o r e a c c o r d i n g t h e Buddhists all three functions
1
i h u ~t n e t~::t;-i>lciciivi:sFgn ~f r i l l sub:?cts is
23
the range o f ? e r c e p t i o n .
postulate
a third type
of
24
Xotes and References
2 . a r t h e n s s a l a y a t sZm7yam sadrsyaw
.- -
- - - - -- -- -- - -- -- . -- .
sukh?--- briaveyam- dukkhi----- va- -ma bnuvamiti----- -. . ---.
trsy itah
PV-. 44. I . s l . 202.
prsptik prati
- -.-
pra'Ptirbhavat?ti pramanasya
/ .-
pradarsakatvameva vyilpdrah NM, pt. I . p . 35.
cf /
-
PV. p . 3 , I. Sl* 4 ,
/
so'rthah prspito
4. p r a d a r s a y a t s -h-i. tena
bhavati ra jz~rn~j;~
yathC hartavyai- -p r a t i
dgnameva- -h a r t r t v a i , taduktam p r5pana
.' -------
- . - -
s a k t i h pm mgnyamiti. NM. p t .I. p . 35.
-* .---
5. t.- a c c a p e a k a t v a r n pratyaks5nmanayontbha
yoverpyastiti pram&asaGnya laksana6. I b i d . p. 35,
- .-. -
-0
.-. 0-
8. --
.--
adhyavasitaprZpakatva6 prZrnZnyam, adhya
v a s i t a s y a a v a s t u t v e ' p i Lamula - vastuprzptyg
n i r v a h a t i . NM. p t . I. p. 36.
.- --
/
9 . ~ r t a s a f i k h ~ d i ~ r a..-? l i n asa6khZdimZt'& rap 6 p t a u
0-
.-
Ibid . p. 36.
-
sstygrnapi naprKrnanyG.
----.
lo . yathii avagatasygpre teravagato
hi pitah
. pspyat Y
-
/ . 36.
sarikhah e ca sveta iti Ibid. p.
a--.
--- --- --
..
cf. 1 . -na pratyaksaproks6bhyiim meyasya nyasyasa6bhavah
..
t asmzt p rameyadvi tvena p rarnanadvi tvami s y a t e
PV. p. 77. 11. S Z , 6 3 .
-
2. dvividho -hi visayah pramznasya ?JBT. p . 70
----,A. --- . -
-. / L *.&-* - .-.-
13. v i s a y a s c a pratyaksa paroksabhedena svalaksana
p t . I . p . 43.
samanya -bhede va- dvividha z.-NPI
c f . NBT. pp. 70-71.
-
/
p t . I . p. 43
trtiyara'-yanupravesa'bhGv~tN?1..
-.
15. trtiyavisayZsatvapariccheda eva kutastya iti
.- . . -- - -
c e t ? I b i d . p . 43.
+-
c f . abhave r t h a b a l a j j a t e r a r t h a l saktyanapeksane .-
.-
vyavadhGnZdibhaf p i jayatendriya j5 matih . PV. p .78 I1
-. .. .-
-.--
. .
-..
16. pratyaksamahimna e v e t i b n h a h . NM. p t . I. p. 43
- -. -.- -
/ /
abhgve v--. i n i v r t t i s c e t pratyaksasyaiva niscayah .
.-- -. . .- . -
78, 11. sl . 67.
--PV. p .
paricchinattiti tavadavivgda --eva.NM. pt, I. p . 4
3
cf, -NBT. pp. 87-89.
,
/
18. t a d a p a k a r o t i bhiiti
trtiyamapi S s i m ada eva
- -. . - ---."-- --
t--atno c e t t a t h g-l
.
-
I b i d . p . 75. sl . 64 .
19. t a t p a r i c c h i n a t t --i , anyadvyavacchinatti,
.
pramEnavyZp5rah . Xi. p t . I. p . 4 4 .
-----
/
20. a n y a t h. a. v i sayasyaiva
svam-pEpariniscayKt
kvopEdZna9arityagau kuryurartha kriyzrthinah. Ibid. p.44,
- -. ..--- . "
2 1 . viruddhayorekatarapariccheda samaye
-
d- v----itI y a n i r~sanamava;~amb h a t i v i ruddhZtvZdeva
/
. - - -- ..- .- - -- - -- - -
-
sitosnavat. Ibid. p. 44.
- -
22 . t r u t i y a v i s a y o l p i --
tadviruddha eva tadbuddha - -- ---
vapratibhasa?lanatvat- .I b i d .
p 44 . .
t a t r a p- r a t y a k s e
.- - .-
.- .- tu
v-is.a-y e --pratyaksam p r a v a r t t a -te , parokse.-.--
.
sgm&y&are
'numanamiti Ibid. p 45, .
24. pramgnadvaya s i d d h e c a visayadvaya vedane.
-
-- * -. - .
-.
vadakasyanumdhena trtiYai~ G n a m-*i s y a t i h . I b i d . -"-
p . 44.
111.1 B u d e n i s t ' s d e f i n i t i o n of p e r c e p t i o n
There a r e two t r a d i t i o n s of' d e f i n i n g p e r e e - ~ t i o n , 9ne
d e f i n i t i o n o f p e r c e p t i o n i s t h a t c o g n i t i o n which i s f r e e
from mental I imqgination ( ~ a l p g n a s ) .
constructions. i e. .
By Kalpana the association of the five categories such as
niimarn (name), jzti ( c l a s s ) , guna ( q u a l i t y ) , kriyZ (action)
- - .- -
and dravya job j e c t ) w i t h 2 i s understood . A knowledge
a thins,
w i t h o u t any r e f e r e n c e t o name, u n i v e r s a l , q u a l i t y , etc., is
n o t h i n g b u t t h e knowledge of .sv a l a k s a n a and t h a t i s termed
.-.-
a s n i r v i k a l p a k a-. iiere J a y a n t a
.
3 h a t t.a mentions ~ h a r m a k ~ r t i ' s
d e f i n i t i o n of p e r c e p t i o n and g i v e s an e x p o s i t i o n o f t h e
r e a s o n s f o r r e g a r d i n g d e t e r m i n a t e c o g n i t i o n a s anon - valid
cognition. According t o ~ h a r m a k z r t it h e d e f i n i t i o n of
p e r c e p t i o n i s t h a t , " t h e c o g n i t i o n which i s f r e efrom
c o n c e p t u a l c o n s t r u c t i o n and i i . l ~ s i o n . ~It i s a d i r e c t o r
explained here.
r>ha+rmakirti d e f i n e s kalpqna a s the "that c7gnition
t h e c.-mtr,ct o f which i s corni~etentt: be associated witil a
v e r b a l d e ~ i ~ n a t i o n And.~ verbal d e s i g n a t i o n i s t h e deno-
c a p a b l e of b e i n g accom2anied by t h a t . To c i t e an example
u n i f i c a t i o n of t'ne o b j e c t s of p r e s e n t experience w i t h t h e
03j e c t o f t h e o a s t experience. So, t h a t t ~ e - ;are n o t
d i r e c t l y produced by ob j s c t s coning i n t o cont3ct w i t h t h e
p r o J e r s e n s e organs, f o r p a s t o b j e c t s can never be presented
t o t h e sense.' Hence a p e r c e , t u z l c o g n i t i o n must be f r e e
.- .- -
svalaksana that it is the first percs3tual cognition, the
o b j e c t o f which i s somethin:: uncolninon. . a d f u r t h e r he
I f an DSj e c t i s n e a r , i t : ~ r o d u c e s 2 c l e a r c q g n i t i o n and i f
i t i s f a r i t p r o d u c e s a f a i n t l y v i s i b l e c o - ; n i t i o n , b u t above
311 t h e s e n s e g r o u p s t h e I?
easiest particular.
T h e r e f o r e u n i q u e i n d i v i d u a l i s n o t giver? t o a word
indelerminate perception.
T h e r e f o r e a c c o r d i n g t o t h e B u d d h i s t s , it may be
o b s e r v e d on the b a s i s of t h e above d i s c u s s i o nt h a t
-- .- .- has n o o t h e r commoli c h a r a c t e r i s t i c s than." ' i t s
svalaksana
u n i q u e n e s s , i . e . when it is perceived i n t h e f i r s t moment
of p u r e p e r c e p t i o n no part of it rnmrlins u n c 3 ~ t a i s e d14.
dence t h e knowledge of Svalaksana is yre percep-zion, The
nirvik.ilpaka, t h e ul t i r n ~ t er e a l i t y wni -,hthe Sa~ddhists
c o n s i d e r s it a s t h ? s o u l o f t h e i r t h e o r r .
~ h a r m a k i r t ifurther m a i n t a i n s t h a t a ? . ? r t i c u l w , once
d i f f e r e n t from t h e p u r e p a r t i c u l a r . 15
S i m i l a r l y , when we s a y we p e r c e i v a msn w i t h stick
f a l l s on t h e o b j e c t i s n o t a b l e t o c a r r y on such a l e n g t h y
p r o c e s s b e i n g as it i s an i n s t a n t a n e o u s r e v e l a t i o n of the
o b j e c t . l7 Hence a l l knowledge a r i s i n g o u t 6f t h e s e n s e
experience, are only the pure p e r c e p t i o n . A continuous
Buddhists t h e d e f i n i t i o n of a 2ure p e r c e p t i o n i s t h a t w h ~ na
man b e r e f t of all s o r t of imaginative - constructions frox
h i s mind, and a g a i n c o n c e n t r a t i n g h i s mind on p a r t i c u l a r
object perceives the colour witli his e y e s, a? t h ? t time
t h e p e r c e p t i o n of h i s i s apure p e r c e p t i o n i.e.
.-
kalpanKpodha~nabhrZntani ? ratyaksam .19
P e r c e p t i o n and Kalpzna:
6
-
having a n a t t r i b u t e a s i t s content .
3. or kriya7calpang; A i m a g i n a t i v e judgement
-
karma
which i s having a word as i t s c o n t e n t .
.. ..-,
d i f f e r e n t from the e r r o r .
Notes and References
-
..-.- 141.
pratyaksalaksanam . NI\I. pt. I. p.
- p. 141
.--
.
pratyaksasya. Ibid.
- .- -
.
c f . 1 t a t r a pratyaksari kalpanZpodha6abhrZntafi. NBT. p 32 .
5. .&bdasa~sargayog~~rthaprat~ti--k l a kalpana- . -NM. pt .I. p. 141
9. t a y g r a h i t d /
bhramananaupay~nasa6ksobh5dyana?ita
timirasu
10. -Svam- asa"dh3iranam l a k s a n d t a t v a i svalaksanam. I b i d . p . 6 9 .
- ,- . - .-
- 1 - 11 -
11.
12.
HB. quoted in DP. p . 75.
...- - - -.---
e k z t r a d r s t o bhedo h i kvacinn&-iyat ra d r s y a t e na
tagms.3. bhignamastyany:t_ ~%jrq& behyabhedatah
1). Sabdgrtasya, v 5 s t a v a s y ~ b h Z v ~ tsvalaksanasya9
- 4- -
/
savyapeksaprart t i n s
sabdena v i s a y ~ k a r t u m a s a k y a t v ~ t ,
.-..- - ..
t a d r y a t i r i k t a s y a vastunah anupalambhst. Nvl. p t I , . p . 141.
-
I 4. yekasyarthasvabhZvasya pratyaksasya s a t a h svayam
. - -,
kon'yo.- na d r s t o bhggah syzd ya pramanaih ? a r i k s y a t e iti.
---...-----a
.-.- - -.-- * -
I b i d . p t . I. p. 143.
c f . -PV. p . go. s l . 126
/
I b i d . p . 9 0 , sl . 127.
16. kiEca-- d a n d i t y z d i vikalpavijE&ai neridriyZp5tavelGyZmeva
j a y a t e k i n t u bahuprakriyzpaksd yada'ha
-- .-
/ /
visesanarn visesyai ca sambanda6 laukikim s t h i t i m
" ,
-.-,--
NM. p t . I. p . 142.
-
17. L a c e y a t % p r a k r i y G prathamanayanopanipgta j5tamavikalpakam
-.
ananvayiit vises&a& visayo yasca
5 -- -.
sabdgnam s a i y oj y a t e
--
na y a t h a v a s t u j a y a n t e kadscidapi k a l p a n a . NM.pt. I. p .143.
- - -- .-
..- /
c f . samhrtya-- s a r v a t a s c i n t Z m , s t i r n i t e n a t a r a t i a n a .
kvacicca bhadepyabhedakalpanzt kalpana ucyante .
- p . 143.
IW. pt . 1 .
/
21. j a t i r j z t i a a t o b h e d o
-na . k a s c i t para3arthatah
/
.
idanasya g o r g o t v a m i t i --nahi kascidbhedai
/
bhedakalpanaiva. I b i d . p . 143.
p a s y a t i tenabnede
t a t r a p y a b h i n a y o r- -bhedah kalpyzte guna tadvatoh, Ibid. p.143.
-. -. - .
A -. - --
23. bhedaropanarupaiva gunavatkarmakalpana
tatsvafip&.riktZ hina
kriysnama kacana. I b i d . p . 144.
24. " - -- .-
vibhinayostvabhedena p r a v r t t a nZimakalpana
caitroyamityabhedena ni&ayo nZmanSminoh. I b i d . p . 144.
.
--evam
dandyamityZdimantavyZ drvyakalpana
25. '
. .-. '-
144-
sZrniin&dhikaranyena bhedinorgrhanattayoh . I b i d . p.
111.2 .
The-t h e o r y of AnumZna According t o t h e Buddhists
Z
causality.
/ /
For example, a a tree. i .e. an individual
,simsapa i -
/ /
Delonging to a species oftree, so a the
simsapa c o n s t i t u t e s
probans for the probandumt h a t it i s a t r e e . This probans
i s based upon i d e n t i t y . This i s a t r e e , because this is a
/
t h e i n d i s s o l u b l e connexi on between t h e s e two
s i i s a ~ ~ .Thus
i d e a s i s based upon t h e law of i d e n t i t y , which i s v y g p t i .
They f u r t h e r s t a t e t h a t , what i s a n e f f e c t i s a b s o l u t e l y
- . " .A
The Buddhists m a i n t a i n t h r e e c h a r a c t e r i s t i c f e a t u r e s ,
t h a t it i s p r e s e n t i n t h e . - -. -
f i r e i s p e r c a i v e dt o be p o s s e s s i n g a property
quite opposite
of t h e one d e s i r e d t o be proved, t h a t is called . -
vipaksa,
when t h e r e a s o n t l k r t a k a t v a t t n o t being absent, I negative
concomitance i s disproved. So t h a t t h e t r i p l e c o n d i t i o n s n o t
b e i n g f u l f i l l e d , it becomes a f a l l a c i o u s reason and it h a s no
n e c e s s i t y t o l a y down t h e 18
fourth c o n d i t i o n of non - sublation .
The f a c t of non - sublation c a n n o t be a s c e r t a i n e d merely
24
of perception .
The t h r e e a s p e c t s o f t h e aark a r e as follows:
25
inference.
2. It must abide i n homologous instances . 26
3. I t must n o t abide i n heterologus 27
instances .
-
/
2 . vastutastZdZtmyZt t a d u t 2 a t t e s c a . Idi3T-. p . 1 j S , G I G . 21 1
3. v r k s a t m i k a i v a h i s/ i r n s a , ~ Zt e n a v r k s a t v a s anumzpayati,
- .-.
- --
cf kZryakG6nabhEvah -. l o k e pratyaksEnup~l&bhanibandhanah
0 -
4
-2
-NM. pt . 1 . p . 169.
--.-.-.-. - -- - -
126. NYB. 2.17.
khryh
cf + yathg vahni
a t r a dhtiinii iti . NBT . p .
karyahetau t-a d u t p a t t i h - )G4. p t . I . p . 169.
6. . pratibandhah-
.- /
-
cf.
-- -.
- 0 -- .
it1 hrdayapathamavatarati t a n ~ a p g d i t i I b i d . p.
-
.
. 165
ngntarygptigrhIt5
syiit ~Sdhyasadhanadhamayop . - Ibid . p . 165.
7 5. tata;caiva6vidh5ddhetoh . sv~sZdhyaniyamoj j h i t z t
sZdhy&hilgsa i tyevarh sandha~unayadohrdah
- .- C . - -.*
- I b i d . p I 65
.
111. s l . .
cf: fl, p. 281. 212
16. anvaya piirvakatvscca vyatirekagrhanasya t a n n i r a
4-
- .- /
.- -
pmtyaksato n i s c a y a t vastuvrttens s a eva v i ~ a k s a
.- .- - L._
iti na t a t o vyatirakah krtakatvasyeti . I b i d . p. 165,
- A -
-. -
18. tasmat trilaksanyZpKyZdeva hetvabhaso 'yamiti
------ --
na f i p s n t a r a i abadhi tavisayatva5 apeksate . I\II'4. p t . 1. P. 166.
s.322.
- .------ .--- .-
- .-
b and jnham t a t - sv~rtha"numana6 iti NBT -. . p . 99
23. I b i d . -NBT. p . 99, Buddhist l o g i c , vol . 11, p . 49.
-. .-
.
24. I pramZnaphalavyavastha a t r z p i pratyaksavat .
,:BT, p , loo., NYB. 24.
-
2. p r a m s a s y a y a t p h a l a i tasya yZ vyavasthg sZ
--- .- ..-
atra a n u m z e ' p i pratyaksa i v a veditavya . N3T. p.100.
-
-*-
27. na sapakso asapaksah . NBT. p. 114., NYB. 2.8.
- ---- -- - --
28. sadhyadha samany ena samSna)l
spaksh on m T . p. 58.
30. -. -- ceti. - p.llb.,
anupaiabdhih svabhavah k a r y a i NBT. -MBY. 2.11
31 . I . yena param p r a t i p a d a y a t i p . 98.
2 . ye
-
-tat parartham, PJBT.
czparasya p r a t i p a t t i h t a t p a r z r t h a i
-- . -
a v a g a n t a v y h-. -NBVT. see on
-NBP. D. 54.
111. 3 Budahists View of Upamzna
I n NySya magjari o f Jayanta
. no discussion
Bhatta,
o r o b j e c t i o n about t h e nature and forms of comparison i s
recorded from t h e p o i n t of view of the Buddhists. As, they
1. y a s t a s t i gavzyiikhranh p r a t i -kIdrgasZviti..
---.-
-. . .-
so ' p i pratyaksato d r s t e gavaye vinivartane .
---
PAB. p .2.
t a t a h pramZntarastitve kathddve eva t e iti .
-0 -0
We have a l r e a d y p o i n t e d out t h a t Buddhists a c c e p t two
means o f v a l i d knowledge based on two d i s t i n c t type of
r e a l i t i e s . Thus, the other -.- can be included i n these
pramgnas
t w o , more p a r t i c u l a r l y i n i n f e r e n c e , a s thsy argue . Thus,
they do n o t a c c e p t any distinction between verbal knowledge
and i n f e r e n t i a l 1
knowledge.
They that, both judgement and v e r b a l
o b j e c t , b e c a u s e i n t h e i n f e r e n c e of f i r e smoke p l a y s p a r t of
t h e s u b j e c t of i n f e r e n c e , s o it becomes the subject of
i n f e r e n c e s i n c e t h e s u b j e c t denoted by it, belongs t o it .
In t h e first c a s e smokeness i s t h e r e a s o n , i n t h e second
case t h e u n i v e r s a l belonging t o t h e word, w i l l discharge
t h e f u n c t i o n of a 4
reason .
The v e r b a l knowledge i s i d e n t i c a l with t h e i n f e r e n t i a l
hearing it .6
The Buddhists further state that t h e p o s i t i v e and the
7
role.
The - Buddhists hold t h a t , t h e s e impressions, l e f t by t h e
9
necessary .
Therefore t h e Buddhists coqclude and s t a t e t h a t , t h e
verbal knowledge i s i n f e r e n t i s l , s i n c e it is k n ~ mt o be
v a l i d i f it i s i n agreem2nt witn t h e undoubtable and
unquestionably t r u e of a r e l i a b l e person.'' (Zpta) .
Notes and Reference
/ /
I. nanum%ct vibhinatam.
Sabdasya khalu pasy&o
a t a h tallaksana?rsepgt na ygcyam laksanzri t a r a i
- .--7s.-
- -- .-. - -
- p t . I. p. 220.
NM.
/
-.-
-.- - -. -
c f . I . sabdah na pramgnam saugata7n ahuh . NK. p . 866.
2. t a t r a anumEnamevedai bauddhavais e s i kaih /
sri t a i .
SV. p , S1. 15.
-
2 . paroksavisayatvam h i tulyam tairat dvoyorapi
-. - -- .- -
s~manyavisayatvaf;casa6bandhrlpeksanZt dvayon. N..I.pt .I .T. 2 2 0 ,
#
cf.I
. sabdah anumzna6 a r t h a s y-..a anupalabdheh
-.
6- -
-...- -.
t a t h a i v s iabdad Qarnya f . adartho9pi avagariyate. I b i d . p . 220 .
/ /
.-
t-a t h a h i sabdah -sabdat v ~ pdrvasabdavadevat 1?1,
samiparthena
sanbanddho dh%o dhGma tayaya th5 . PAB . p . 10 .
.- -
anvayavyatirekau -ca bhavatah a t r z p i lirigavat
. -.- / / - -
yo y a t r a d r s y a t e sabdah s a t a s y a r t h a s y a vacakah
-.
/
paksadnarmatvampi a s t i sabda eva y a t o ' r t h a v z n . NFI. pt.I.p.220,
-.
' -- .. -
/
prami.n$fitara,n
i t y z d i n a v i s e s a n a na - - bhavet . I b i d . p . 220 .
-.
"- ---C--
--
/
. -Ibid. p.221.
lirige t a t h i v a sabde ' p i ngnzrthabhxama k a r i n i .
/ /
10. a t a eva h i manyante sabdasyspi vipascitah
---
5ptavadEvisaivZda-. sZmKnyEdanurnanat%n. I b i d . p. 221 .
cf . ZptavZdZvisa~v~das~mZnyZdanuGnat~,
Pv. p . 283. 111. sl. 217.
.y
111. 5 The Buddhist Theory o f Apoha
Jayanta - Bhatta.. h a s d i s c u s s e d the Buddhist theory of
-
apoha j u s t t o e x p l a i n t h e u n i v e r s a l a s an o b j e c t of a 3 r e h ~ n -
s i o n . The Buddhists do n o t a c c e p t t h e r e a l i t y o f t 3 e Universal .
According t o them u n i v e r s a l i s a f i c t i o n . A general name such
as ffcowllaccording t o t h e Bud4hists does not stand f o r any
2osi t i v e e n t i t y commonly i n t e r i n g i n d i v e r s e
partic~lar s .
~ c c o r d i n gt o t h e Buddhists t h e r e a r e t h r e e vie7-:sof
-
aPoha as t o t a l n e g a t i o n o f t h e o t h e r and accepted the existence
.L--__.
o f sometnhng p o s i t i v 9 o n l y by i a p l i c a t i o n . And a l s o t h e
Bud&iists a a i n t e i n t h a t s i m i l a r i t y bztween absolutely
d i f f e r e n t things can be e s t a b l i s h e d only by t h e i r counter
c o r r e l a t e s . They say t h a t t h e essence o f words c o n s i s t s i n
the negation of their counter c ~ r r e l a t e si f t 4 i s p r i n c i p l e
is not accepted, it w i l l be d i f f i c u l t t o reconnize t h e
d i f f e r e n c e between t h e thing r z f e r r e d and i t s counter
correlate.
According t o 6 ~ n t a r a k s i t aagoha i s three types . They
t
T o t a l negation
Negati6n of t h e idal
Universal Negation of t h e Physical
(buddhygtmaka ) Universal
( arthztmaka )
Therefore, it can be concluded according t o Buddhists
Apoha i s accepted through the t h r e e views of stages of
development.
Jayanta s t a t e s t h a t t h e 3 u d d h i s t t h e o r y of 'Apoha' is
n o t some e x t e r n a l p o s i t i v e t h i n g . ' J u t it i s i n t e r n a l and
of t h e f o m of 2 I n t h a t c a s e , it may be doubted .
cognition.
t h a t , t h e r e i s no n e c e s s i t y of l o g i c a l l y an4s k i l l f u l l y
developing t h e t h e o r y of kpoha. So, i?;i s S e t t e r t o regard
that aunit of consciousness is cognised even 3
from words.
J u t t n a t i s n o t c o r r e c t . Because t h e 2 0 o h a ' is n e i t h e r
i n t e r a a l , n o r e x t e r n a l , b u t i t i s d i f f e r 9 n t from both consci -
ousness and t h e 4
object.
Yere, t h e o b j e c t i o n a g a i n s tt h e 3uddhi~ti s that, ~ r h i c h
2. - 1bi . i . p . -
k i n t u knalu ayam g n t a r o jn"hatma. 14.
----
4. nGamZntaro -na bahyah apoha'n, k i n t u jkartha'bhy-lri7m
-. . . --
arlya =a. I b i d . p. 14 .
-
5. nanu -yad v i a y a t e nznta-mabhih paramarthatah
/
.
na t u v i d y a t e e v e t i kathai: s a b d a r t h a ucyate . I b i d . 3. 15
-
-,
- -
nehagatah smah enai~a $ ~ruyujyernahitv a y c . I b i d . p. 15.
. -. .-
7. KkZramFtrai
vikalpoparGjakaa. Ibid . p . 15
3. yuktya tesam aponavisayatvam ucyate na
-. -.- -- -
p r a t i p a t t i t-ah . GJj. r>t.11. p . 16.
10. pamanya 4 vzstava; n a s t i . I b i d . p. 16.
-
.
1 1 s o 'y q Zropi~ tZkZro na s a h i r ZropitatvZdeva nZntah
-A- -.
/ f
b ~ ~ v & h a ' v & s e p ?niyararGpo b a y a s a d r s a s a s c a
.- -.--.- -
.
-C-
n x t i v i d o anyZppohavisay&eva t- g. n
vyavasthgpa y a n t i I b i d p .17, .
14. s o ' yam nEintam -na b a y o ' n y a eva k a 1 s c i d 6 r o p i t a &a'm vyfivrtti-
/
-.- - -.-
cchgyoggd apohasabdsrtha u c y a t a asatkhyCtivcdagarbhZ -
a n I b i d . p . 17
111. 6 . Non-apprehension Eudghists view
The Buddhists were much awzre about their position
e i t h e r with t i m e , p l a c e o r t h e
.'
c o u n t e r - e n t i t y The r e l a t i o n
of c o n j u n c t i o n o ri n t i m a t e union c a n n o t hold good i n t h e e e
c a s e s s i n c e non - existence i s n e i t h e r a s ub s t a n c ei n t h e
f i r s t case, n o r a q u a l i t y e t c . as r e q u i r e d by 4
samavgya.
To t h e q u e s t i o n t h a t t h e r e l a t i o n o f ' q u a l i f y i n g t o
f i c t i o n a l c h a r a c t e r i s proved ~y t h e f a c t t h 5 t t h e samet h i n g
is l o o k e d upon e i t h e r a s t h e q u a l i f i c a t i o n o r a s t h e q u a l i f i e d . 7
sherd~.'~ d e s t r u c t i o n i s d i s t i n c t e n t i t y a ? a r t fraa
If
t h e thing a jar i n v i r t u e o f which it can e n t e r i n t o a
r e l a t i o n w i t h the l a t t e r , it besones d i f f e r e n t f r o 3 t h e jzr
and then it cannot and does not q o d i t y the bein5 o f jar
24
identity for that sake.
The b u d d h i s t s also held t h a t n o n - e x i s t e n c e as such i s
-.
/ /
--.
c f . 1. -desadibhedZt d r s y a h t e
------ - .
bhinzdravyesu saktayah t a t r i k a -
-. .- -.
/ - L.
k a s c i t saiband_iah. I b i d . p. 86.
cf. 1. pradesa
t-,a t r a anupalabcihi. -y-a t h z na
/ -. -..-.-
-
v isekvacit- ghatah upalabdhilaksana
.- -
sdyuktari, samavetak vG v i s e s a n d
7. &nrS pevadatto, nxlarh u t p a l a i i ti,
4-.-
/ -., / --. -.--
.-
/
mudgarZdayd1 ghatasya
eve //
--svata
vinSsahetvanapeksatvZt
bhzvasya bhariguratvena
C r-.
Ibid. p. 86.
-
eva qmugaradika'rakavya"pa'mh. I b i d . p . 86.
14. -- -L-
.
cet .. yadasau na phrvavadupaf abhyate,
-
sa hi ghatgtvastvantad
c e t p r a t y u k t d e t a t . I b i d . p. 86
-
t a d v i r o d h it v g t iti . --- ..-.be
-bhavet. ghatiidivat.
16. Ibid, p. 87
bhavanadharmatve bh5votsau
-
7 9 . -eka bhavasaibandhi t v e na tasya niymakSr2nam
-. --
.I-
/
utpasyzrnah. I b i d . p . 87,
20. sarvabhzva saibandhitve t-u sarvapad&rthapratikG1asya
.- .- --.- - /
-
abhavasya n i t y a t v a t n i t y a h sannityo va k a s c i t abhZv7
n z n z s t--i. i d . p . 87.
I b
- ..-I
-na - .
. p . 88
0
v i kalpamgtra sabdhgrtha .
parikalpana p a n d i t h . Ibid
-* -
29. -SZ_ tu asadvyavahiirasya he tuh na-- abhzvasaividah. Ibid .p-
89
111. 7 Buddhist view on Jati:
A c c o d i n g t o t h e Buddhists t h e r e i s no o n t o l o g i c a l
r e a l i t y o f u n i v ? r s a l s by t h e r e a l i s t , a r e summed up by R.R.
Dravia a s follows:
1. The u l t i m a t e l y r e a l i s t h e f l e e t i n g momentary parti-
and the u l t i m a t e .
i - y ~ l yresZ ~ ~ n i v e r s a l s .
1
,. Identic21
7 co ~ ntions dr, n o t
x p l a i n a b l e on t.ie b a s i s o f p a r t i c u l a r exf s t e n t s
Lneyarn
anlj t h e n a t u r a l l y c o n s t r ~ c t i v emind.
4. The a s s u a p t i o n o f r e a l u n i - ~ o r s s l spervazin~d i f f e r e n t
5. i : ~i d e n t i t y o r s i s n i l a r i t y i s g i v s n . The u n i v - ? r s a l i s
not a perceived f a c t .
6. A l l n o t i o n s or^ i d e n t i t y a r e n.clgative, t l ~ . ? ~a; r i s e 3y
n 2 s e l e c t i n g t h e m u t u a l d i f f e r e n L : e o f o a r t i c u l a r s and by
2
d i f f e r 2 n t i a t i n ~tiiern fron t h e i r o p p o s i t e s
~Gotesand Rt?f e r e n s e s
2 . v i d e 2.3.
D r a v i d ; The ? r o b l e ? o f univ :rsals in I n d i m
2hilosophy. p. 86.
cf. :;.I pt. 11. p. 2.
111. 6 3 u d i h i s t v i e w on ;arnava'ya
-4mongst t h e opponents o f the r e l a t i o n o f the Fnh?r?r~ce
to Dhamakirti,
f i c s i o n f s * ~ r i c : : : t e byd our mint5 havin:4 no 95joctiv6: raality a t
2
all.
Thi dno-.dedge of r e l a t i o n i s u n r e a l , becaul ? it c s z n o t
i s no t::i+ means o f 3
?roof.
The !JaiyZyikas dsfenc.: ofa r e l a t i o n i s e n t i r e l y
.-
2. I n t e r p e n i t r a t i o n ( n i P a s / l e s a ) .
But b o t h t h e s e i n t e r p r e t a t i o n s f a i l t o e s t a b l i s h it . If we
a c c e p t dependence, we w i l l have s e v e r a l d i f f i c u l t i e s .6 If
1
we a c c e p t a g a i n s t t h e fundamental
rfipaslesa , it w i l l go
.-
p r i n c i p l s o f o u r r e l a t i o n s , t h a t n r e l a t i o n needs two d i s c r e
entities.7
F i n a l l y ~ n n r m a ~ i r ct oi n c l u r ~ e s ,t h a t t h e r - can b e no
r z p a s l e s a saSosn<-.habetween t w ? distinct e n t i t i es . 6
/
~ h a r m a k i r t if u r t h e r a r g u e s t h a t whether t h e rslation
i s i d e n t i c a l with :he r c l a t ; ? o r d i f f e r e n t f r o x t h s n . If it
is identical with the relati, then t h e r e w i l l bs s i t h e r t ' ~ e
r e l a t i m o r t h e r e l a t ~ i . ~ If t h e r 2 l a t i o n i s a ( - : i s t i n c t
e n t i t y d i f f z r 2 n t from t b . ~ .r e l a t a , now t h e r . - l a t i ? n i s t o be
10
related at all.
.:ran-in; t n i s sug7ositFon tha:, a re!.?ti?n is a distinct
' If
by on? r s l a t i o n . a n o t h e r r e l a t i o n i : nostul-3ted to
,irde, d.K.
.-._ -
laksano va PUI, p. 104.
- -
6. .-
._-- -. .-
prsthamspakse kim a s a u nispannayoh sambandhinoh syat,
anispannayor va? na t a v a t anispannayoh, svanipasyaivZstta -
.-. -- - . . .-
'-'-' --
504,Sw, pa812
--- --.
nasti tatvatah