Bauddh Dharm Darshan Sanskruti aur Kala

SR No.: 004152
Original Sutra Author: N/A
Author: Dharmchand Jain, Shweta Jain
Publisher: Bauddh Adhyayan Kendra
Publication Year: 2013
Total Pages: 212
Language: Sanskrit
Classification: Book_Devnagari
File Size: 17 MB

Page 200

198 • ales
festa, wiela Bite till
we at the same time feel something internally in the shape of well being which is different from the object or patch of colour. It is not that blue colour is felt as being itself the pleasure ( it affords us.).'
The external object is further divided into two - (1) Bhūta : (First four substances : earth etc. are of atoms). (2) Bhautika : (the form, colour as well as an eye etc.)
Internal object is divided into two :(1) Citta :( It stands for Vijñāna or conciousness) (2) Caitta (It stands for Pañca Skandha:Rupa, Vedanā, Vijnăna sanjñā,
Samskāra). The vijñāna of Panca Skandha is of two types-first (Alaya-Vijñna. i.e. the idea of I (aham) and the second is Pravșttivijñāna-which is produced from the sense organ and makes rūpa etc. as its object.
(iv) Yogi-Jõānam : The knwoledge of a yogin culminates to the highest degree of perception of existent object only (Sad-bhūta-padārtha). 'bhutaḥ sadbhuto (a) rthaḥ’, Reality is something really existing.'
'Tasmāt paryantād yajjāte bhāvyamānasya arthasya sannihitasya iva sphuţatarākāra grāhijñānam yoginaḥ pratyakşam.?
The culminating point of such contemplation means the point when our mind containing the image of contemplated object begins to reach a condition of clarity as though the facts were present before the meditator.
The perception of non existent objects (Asadbhūta padārtha) remains an absolute impossibility for yogi-prtyakṣa in Buddhism.
In this connection I put forward four textual evidences from the Nyaya-bindu of Dharmakīrti : (i) “Indriya-jñānam” (ii) “Svaviṣayānantara-visaya-sahakāriņendriya-jñānena samanantarapratyayena janitam tanmanovijñānam." (iii) “Sarva-Citta-Caittānām ātmasamvedanam" (iv) 'Bhūtārtha-Bhāvanā-prakarsa paryantajam yogi-jñānam ceti."
The above mentioned statements of Nyāyabindu pose a question whether Dharmakīrti was Vijñānavādin or Bāhyārtha-astitva-vādin? It's
1. NBT 1.11, p. 65. 2. NBT 1.11, p. 65. 3. NB Sutra 1.8-11, p. 55-62