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form, the initial difficulty continues. The conception of the subject of knowledge as a reality is thus untenable.
The knower and the known, both being unsubstantial and unfounded, the 80-called world of our experiences is an unreal void, according to the Buddhist nibilists !
So far as the question of the substantiality of the subject and of the object of knowledge is concerned, the idealists of the Buddhist School ( Vijnana-vāda ) agree with the nihilists, though they reject their doctrine of the absolute void. The Buddhist idealists take the experience of the nioment as the only reality though of a momentary duration. According to them, absolute void is a misnomer, in as much as it is contradicted by the conscious perception or idea which shoots up every moment and the reality of which is undeniable. It is this momentary consciousness which is all in all and beyond this, there is no other real. Neither a permanent subject of knowledge nor a persistent object of cognition is a reality. The feeling of a real persisting subjeot is accounted for, by these idealists, by the feelings of “I”,-which are in some way similar to each other and which are immanent in the successive momentary consciousnesses. The idea of a real
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