By F. Th. Stcherbatsky
Quantity 2 of two. This paintings claims the glory of the historian of the tradition of Asia, of the Sanskrit philologist and of the final thinker. it's the final of a chain of 3 works destined to clarify what's possibly the main strong circulate of rules within the historical past of Asia, a circulate which, originating within the sixth century BC within the valley of Hindustan, steadily prolonged its sway over virtually the total of the continent of Asia, in addition to over the islands of Japan and of the Indian archipelago. those works are therefore inquisitive about the heritage of the ruling principles of Asia, important and japanese.
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Additional info for Buddhist Logic, Part 2
4 D iff ere n t fro mit i s the u n i v e r s a I c h a ra ct e r (0 f the 0 b j e c t). 16. 4). The object of knowledge which is other than the unique (point), which does not represent the unique point, is its general character. An object, indeed, which is distinctly conceived by synthetic imagination does not produce different impressions when it is (imagined) in a near or in a remote place. 6). An imagined fire owes its existence to imagination, and it is imagination that makes it near or remote.
35. 6, rnatn-par-scB-pa, includes the abhidharmic sense of pure sensation. 6 (nila)-nirbhlisa = pratibhiisa akiira. 7 avasiyate, hence pratiti = adhyavasaya, atlaBiyate pratitam bhavati. 8 ad, refers to iilatnbana, siuce according to the abhidharma two pratyayas produce sensation, iilambana and adhipati (=inWriya). 9 vijilana includes here also the abhidharmic sense of pure sensation, the Tib. p. 35. 7 has tes-pa instead of rnam-par-ses-pa, cpo above, p. 6 n. 3. lvcdana. 11 In this and the following passage we must distinguish, 1) the relation between perceptive li:nowledge as a mental act (pramiti-ru,pa) and perception a8 an instrument (prama~) of cognizing through the senses, and 2) the relation between the initial, indefinite moment of sensation (nirt'tkalpaka) produced by the object and the final constructiOll of its image by synthetic thought (sadkalpllka).
19 n. 3 Vinitadeva, p. 9, calls attention to the fact that the word «knowledge» (jf/lina) is absent in siUra 1. 4, where the definition of perception is given, but it appears here, in siltra 1. 6. s though some opponents had objected to an absolutely pure sense-perception without the slightest admixture of the combining intellect and maintained that it would not even represent knowledge, since the senses are by themselves unconscious, njiiana-st,abhiil)am .. pratyal~~am, cp. , p. 366. 21. Vinltadeva, p.
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