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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 ...
Another possible meaning, given in the DDSA Practical Sanskrit Dictionary, comes from apoha being thought of as the compound of apa and ūha. Ūha means reasoning, while apa is a prefix often used to indicate opposition. So, apoha could be taken to mean reverse or negative reasoning. [7]
The Madhyamaka philosophy continued to be of major importance during the period of Indian Buddhism when the tantric Vajrayana Buddhism rose to prominence. One of the central Vajrayana Madhyamaka philosophers was Arya Nagarjuna (also known as the "Tantric Nagarjuna", 7th–8th centuries) who may be the author of the Bodhicittavivarana as well as ...
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 ...
The Buddhist doctrine of the two truths (Sanskrit: dvasatya, Wylie: bden pa gnyis) differentiates between two levels of satya (Sanskrit; Pāli: sacca; meaning "truth" or "reality") in the teaching of Śākyamuni Buddha: the "conventional" or "provisional" (saṁvṛti) truth, and the "absolute" or "ultimate" (paramārtha) truth.
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]
[2] [3] The MMK is widely regarded as one of the most influential and widely studied texts in the history of Buddhist philosophy. [4] The MMK had a major impact on the subsequent development of Buddhist thought, especially in Tibetan Buddhism and East Asian Buddhism. [5]