Buddhist Logic, Part 2 by F. Th. Stcherbatsky

By F. Th. Stcherbatsky

Quantity 2 of two. This paintings claims the distinction of the historian of the tradition of Asia, of the Sanskrit philologist and of the overall thinker. it's the final of a chain of 3 works destined to clarify what's maybe the main robust stream of principles within the historical past of Asia, a move which, originating within the sixth century BC within the valley of Hindustan, steadily prolonged its sway over virtually the entire of the continent of Asia, in addition to over the islands of Japan and of the Indian archipelago. those works are hence fascinated with the historical past of the ruling rules of Asia, valuable and jap.

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12). It is the province of indirect knowledge, i. \! For convenience's sake this remark about the object of inference is inserted in the chapter on direct perception, because if it were intended to discuss the general essence as the object of inference in the (second chapter), it would have been necessary to repeat the whole passage in which the essence of the particular is treated. 3 ยง 7. THE RESULT OF THE ACT OF COGNIZING. 15). After having repudiated misconceptions regarding the object of perception, (the author) proceeds to clear away that wrong theory which assumes a (difference between cognition and its) result.

37. 5, jrliinam na bhavati). According to VinHadeva asphuta would mean dim in the sense of abstract, imagined, absent. 1 The following words are an answer to an objector who thinks that whatsoever produces a reflex (pratibhiisa = pratibimbana) in us is real, the universal (siimiinya) produces a corresponding reflex, therefore it is also real. It is answered that the efficient point-instaut is alone ultimately real, the universal does not possess any separate efficiency of its own. The existence of a renex is not It proof of reality, because by the infiuence of the force of transcendental illusion (avidya-balat) nnreal things can evoke a reflex.

11). Cooperation (or causation) can have two different meanings. It can mean either a real mutual influence of (one fact upon the other), or (the compresence of two facts followed by another fact called their) one result. 12). Since we are here (on Buddhist ground) all reality is reduced to momentary (sense-data). A momentary reality can not possibly have an increment (as a result), therefore cooperation (is to be taken in the second sense), as one resulting fact (following upon preceding two facts).

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