Difference between revisions of "Pramāṇa III"
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[[pramāṇa]]; ([[Sanskrit]]). The {{Wiki|Indian}} {{Wiki|science}} concerned with {{Wiki|epistemology}} as well as [[logic]] and the methods of [[debate]]. As [[Buddhist]] [[scholars]] encountered and entered into polemical discussions with other [[Indian]] [[religious]] groups, it became necessary for them to standardize the rules and methods of [[debate]]. From this developed a formal system of [[logic]] based on {{Wiki|syllogisms}} which was acceptable to all parties in [[order]] to decide the outcome of such [[debates]]. | [[pramāṇa]]; ([[Sanskrit]]). The {{Wiki|Indian}} {{Wiki|science}} concerned with {{Wiki|epistemology}} as well as [[logic]] and the methods of [[debate]]. As [[Buddhist]] [[scholars]] encountered and entered into polemical discussions with other [[Indian]] [[religious]] groups, it became necessary for them to standardize the rules and methods of [[debate]]. From this developed a formal system of [[logic]] based on {{Wiki|syllogisms}} which was acceptable to all parties in [[order]] to decide the outcome of such [[debates]]. | ||
| − | The earliest sources within [[Buddhism]] for such rules seem to be found in portions of [[Asaṇga's]] [[Yogācārabhūmi Śāstra]] and a work extant only in {{Wiki|Chinese}} attributed to [[Vasubandhu]]. These early works were followed by the epoch-making [[Pramāṇa-samuccaya]] of [[Dignāga]] and the [[Pramāṇa-vārttika]] of [[Dharmakīrti]]. According to [[Buddhist]] pramāṇa tenets, there are only two valid and authoritative means of veridical [[cognition]]: direct [[perception]] (pratyakṣa) based on the [[senses]]; and inference ([[anumāṇa]]) based on {{Wiki|rationality}} and [[logic]]. These two topics [[form]] the major concerns of [[Buddhist]] [[pramāṇa]] {{Wiki|literature}}. [[Buddhist]] [[pramāṇa]] made a major impact on all other [[Indian]] schools of [[religious]] [[philosophy]] and its [[influence]] continued to be felt even after the demise of [[Buddhism]] in [[India]] in the early {{Wiki|medieval}} period. Though introduced into [[China]], it did not achieve any great popularity there whereas it has continued to be studied with considerable fervour among [[Tibetan Buddhist]] circles, especially by the [[Gelukpas]]. | + | The earliest sources within [[Buddhism]] for such rules seem to be found in portions of [[Asaṇga's]] [[Yogācārabhūmi Śāstra]] and a work extant only in {{Wiki|Chinese}} attributed to [[Vasubandhu]]. These early works were followed by the epoch-making [[Pramāṇa-samuccaya]] of [[Dignāga]] and the [[Pramāṇa-vārttika]] of [[Dharmakīrti]]. According to [[Buddhist]] [[pramāṇa]] {{Wiki|tenets}}, there are only two valid and authoritative means of veridical [[cognition]]: direct [[perception]] ([[pratyakṣa]]) based on the [[senses]]; and inference ([[anumāṇa]]) based on {{Wiki|rationality}} and [[logic]]. These two topics [[form]] the major concerns of [[Buddhist]] [[pramāṇa]] {{Wiki|literature}}. [[Buddhist]] [[pramāṇa]] made a major impact on all other [[Indian]] schools of [[religious]] [[philosophy]] and its [[influence]] continued to be felt even after the demise of [[Buddhism]] in [[India]] in the early {{Wiki|medieval}} period. Though introduced into [[China]], it did not achieve any great popularity there whereas it has continued to be studied with considerable fervour among [[Tibetan Buddhist]] circles, especially by the [[Gelukpas]]. |
</poem> | </poem> | ||
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[http://dictionary.buddhistdoor.com/en/word/5394/pramana dictionary.buddhistdoor.com] | [http://dictionary.buddhistdoor.com/en/word/5394/pramana dictionary.buddhistdoor.com] | ||
[[Category:Pramāṇa]] | [[Category:Pramāṇa]] | ||
Revision as of 11:09, 28 December 2013
pramāṇa; (Sanskrit). The Indian science concerned with epistemology as well as logic and the methods of debate. As Buddhist scholars encountered and entered into polemical discussions with other Indian religious groups, it became necessary for them to standardize the rules and methods of debate. From this developed a formal system of logic based on syllogisms which was acceptable to all parties in order to decide the outcome of such debates.
The earliest sources within Buddhism for such rules seem to be found in portions of Asaṇga's Yogācārabhūmi Śāstra and a work extant only in Chinese attributed to Vasubandhu. These early works were followed by the epoch-making Pramāṇa-samuccaya of Dignāga and the Pramāṇa-vārttika of Dharmakīrti. According to Buddhist pramāṇa tenets, there are only two valid and authoritative means of veridical cognition: direct perception (pratyakṣa) based on the senses; and inference (anumāṇa) based on rationality and logic. These two topics form the major concerns of Buddhist pramāṇa literature. Buddhist pramāṇa made a major impact on all other Indian schools of religious philosophy and its influence continued to be felt even after the demise of Buddhism in India in the early medieval period. Though introduced into China, it did not achieve any great popularity there whereas it has continued to be studied with considerable fervour among Tibetan Buddhist circles, especially by the Gelukpas.
