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________________ 14 DIGNAGA'S THEORY OF DIRECT KNOWLEDGE the mind) are also direct knowledge in the sense of internal perception, because those have nothing to do with sense-organ. Likewise : V. 6cd: The intuition of the object itself which is exercised by yogins without relying upon the teacher's instruction (is also a direct knowledge, being free from thought-construction)38). The intuitive perception of yogins which is not mingled with thought-construction (95b, 1) pertaining to the reliable words of the teachers and which relates to a bare object is also a direct knowledge. (One may assert) that the idea (kal pana-jnana) also would be deemed to be a direct knowledge, (in case this is defined simply as being free from thought-construction). This is right. V. 7ab: The idea also is regarded (as a direct knowledge) in the case of self-cognition. However, when the idea is formed with regard to an object, it is not a direct knowledge, because of thought-construction being there39). The idea is not a direct knowledge similar to desire etc. in so far as it is formed with regard to an object, but in the case of self-cognition the idea is not non-directo). Hence there is no harm in defining direct knowledge as being free from thoughtconstruction. Such is indeed direct knowledge. 85. APPARENT DIRECT KNOWLEDGE V. 7cd-8ab: Illusion, cognition of empirical reality, inference, its result, recollection and affection are apparent direct knowledge and are accompanied by obscurity (sa-taimira)"). 38) VPM, p. 191 : yoginam guru-nirdesavyatibhinnartha-matra-drk // 6c-d // 39) VA, p. 331, VPM, p. 204: kalpanapi svasamvittav ista narthe vikalpanat / 7a-b 40) cp. below ad. I, 9-10. 1) VA, p. 332, 20, TSP, ad. k. 1324 : bhranti-samurti saj-jnanam anumananumanikam // 7c-d // smartabhilasikar ceti pratyaksabhasai sataimiram / 8a-b PSVT, 27b, 2ff says that four sorts of apparent direct knowledge are enumerated here, namely (1) illusion (bhranti), (2) cognition of empirical reality (sarvrti-saj-jnana), (3) inference (anumana), its result (anumanika), recollection (smarta) and affection (abhilasika) and (4) sa-taimira. Sa-taimira is, according to ibid., 286, 2, an obscure knowledge caused by the defect of the sense-organ (dban-po la ne-bar gnod-pa-las skyes-pa=indriya-upaghata-ja), such as timira (eye-disease) and the like. This interpretation seems not to be faithful to the original thought expressed in this verse. The last word 'sataimiram' is to be regarded as being in apposition
SR No.269375
Book TitleDignagas Theory Of Direct Knowledge
Original Sutra AuthorN/A
AuthorMassaki Hattori
PublisherMassaki Hattori
Publication Year
Total Pages20
LanguageEnglish
ClassificationArticle
File Size2 MB
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