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While the term may refer to various Buddhist systems and views on reasoning and epistemology, it is most often used to refer to the work of the "Epistemological school" (Sanskrit: Pramāṇa-vāda), i.e. the school of Dignaga and Dharmakirti which developed from the 5th through 7th centuries and remained the main system of Buddhist reasoning until the decline of Buddhism in India.
The Buddha of the earliest Buddhists texts describes Dharma (in the sense of "truth") as "beyond reasoning" or "transcending logic", in the sense that reasoning is a subjectively introduced aspect of the way unenlightened humans perceive things, and the conceptual framework which underpins their cognitive process, rather than a feature of ...
The Buddha states that it is unwise to be attached to both views of having and perceiving a self and views about not having a self. Any view which sees the self as "permanent, stable, everlasting, unchanging, remaining the same for ever and ever" is "becoming enmeshed in views, a jungle of views, a wilderness of views; scuffling in views, the ...
The Buddhist Philosophy of Universal Flux, an Exposition of the Philosophy of Critical Realism as expounded by the School of Dignāga (Calcutta, 1935) Sastri, N. Aiyaswami, Diṅnāga's Ālambanaparīkṣā and Vṛtti. Restored with the commentary of Dharmapāla into Sanskrit from the Tibetan and Chinese versions and edited with English ...
Since the 4th century CE onwards, Mādhyamaka philosophy had a major influence on the subsequent development of the Mahāyāna Buddhist tradition, [5] especially following the spread of Buddhism throughout Asia. [5] [6] It is the dominant interpretation of Buddhist philosophy in Tibetan Buddhism and has also been influential in East Asian ...
Some Buddhist philosophical views have been interpreted as having Idealistic tendencies, mainly the cittamatra (mind-only) philosophy of Yogacara Buddhism [11] as outlined in the works of Vasubandhu and Xuanzang. [12] Metaphysical Idealism has been the orthodox position of the Chinese Yogacara school or Fǎxiàng-zōng. [13]
Bhāviveka (c. 500 – c. 578 CE), who was influenced by the developing Buddhist logic initiated by Dignāga (c. 480 – c. 540 CE), and used syllogistic reasoning in his commentary on Nāgārjuna. He did so to catch up with these developments in Buddhist logic, and prevent Madhyamaka from becoming obsolete. [15]
Apoha (Sanskrit: अपोह) is a Buddhist epistemological theory first proposed by the philosopher Dignāga (c. 480 – c. 540 CE) in his seminal text Pramāṇasamuccaya. [1] The theory went on to be significantly elaborated upon and extended by Dignāga's successor Dharmakīrti (6th or 7th century CE). [ 2 ]