By Bimal K. Matilal, Robert D. Evans
For the 1st time in fresh background, seventeen students from allover the realm (India, Japan, Europe, the uk, Canada and the USA) collaborated right here to provide a quantity containing an in-depth learn of Buddhist log ical concept within the heritage of Buddhist epistemology. The Tibetan culture identifies this significant bankruptcy within the heritage of Buddhist philosophy because the prama~a tuition. It owes its starting place to the writings of the nice Buddhist grasp, Dih naga (circa A. D. 480-540), whose impact was once to unfold some distance past India, in addition to to his celebrated interpreter of sev enth century A. D. , Dharmakirti, whose texts provided the traditional model of the college for the later Buddhist and non Buddhist authors for a very long time. The background of Buddhist and Indian logical and epistemo logical theories constitutes an attractive examine not just for the Buddhist students but additionally for philosophers in addition to historians of philosophy as a rule. each one writer of this anthology combines old and philological scholarship with philosophical acumen and linguistic perception. each one of them makes use of unique textual (Tibetan or Sanskirt) fabric to solve logical concerns and philosophical questions. recognition has been concentrated upon an important philosophical options: trairupya (the "triple" personality of facts) and apoha (meaning as "exclusion"). widely the problems are involved in the issues of inductive good judgment and the matter of suggest ing and universals.
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Additional info for Buddhist Logic and Epistemology: Studies in the Buddhist Analysis of Inference and Language (Studies of Classical India)
If it turns out that PH>O and PH=O, go on to step two. If not, declare the hetu inadequate to yield the stated conclusion. Step Two: Examine the members of the induction domain and ascertain whether anvaya holds (PHS>O) and whether vyatireka holds (PHS=O). If both hold or if both fail, go on to step three. If only one holds, declare the hetu inadequate to yield the stated conclusion. Step Three: Assume that the counterpart of whichever compartment of the hetu class is empty in the induction domain is also empty in the pak~a domain.
68-69. 9. Quine, "Natural Kinds," p. 174. 10. The translation by Mookerjee and Nagasaki is misleading here. See Dharmakirti, The Prama~avarttikam, translated by S. Mookerjee and H. Nagasaki (Patna: Nava Nalanda, 1964). 11. Indian Mysticism (Oxford: Clarendon Press, 1977). 12. See also my,Nyaya-Vaise$ika (Wiesbaden: i tz, 1977) otto Harrassow- Richard P. Hayes AN INTERPRETATION OF THEORY OF INFERENCE l ANYAPOHA IN DINNAGA'S GENERAL The apoha theory as found in Dinnaga's Prama~asamuccaya is presented both as a general observation about the inferential process and as a special observation about the meanings of linguistic expressions.
PS=O anyapoha pak$adharmata Moreover, we can derive this conclusion without any intervening assumption about relations in the induction domain corresponding to relations in the pak$a domain. ,,13 It is Dinnaga's claim that the hetu, the property of being audible, does not compel us to accept that every sound has the sadhyadharma, the property of being transitory. Why? , one of the premises is false. " And we should expect this premise to be false on the grounds that there are audible things, namely sounds, that are nontransitory.