Dharmottaras Theory Of Knowledge In His Laghupramanyapariksa

Author(s): Helmut Krasser
Publisher: Helmut Krasser

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HELMUT KRASSER
as pramāna is the agent (byed mkhan) of the function (vyāpāra) in C-k3, the function and the effect are said not to be different from pramāna; that means that to this extent C-k3 is not different from C-k2. The two objects of a valid perceptual cognition, namely the one to be grasped (grāhya) and the one to be ascertained or determined (adhyavaseya), are represented by the image of the object that produces this perception, namely C-k2, and the continuum of the object (A-k1 – A-kn) respectively. The object to be grasped cannot be obtained. It is only the continuum which is determined that can be obtained. In a very strict sense, however, it is not the continuum itself but a later phase belonging to that continuum (A-kn). And the validity (prāmānya) of perception is related to that phase A-kn.
As a last point, having seen the main structure of Dharmottara's theory, I would now like to draw attention to the frame in which he presents this. He begins this treatise with a mangala verse consisting of an homage to Buddha. There the Buddha is said to have become an authority or source of knowledge (pramānabhūta) because he has taught the highest level where suffering comes to an end and which is unknown to the major part of beings. And by showing this level he causes it to be obtained by those aiming at it 11,5-8). Then he concludes his work with another verse which says that "the way to liberation from defilements (kleśavimokşamärga)," the highest Buddhist goal, “relies on pramāņa" {52,16.], namely Buddha.
Thus, the Buddha is first considered to have become pramāna because he causes the beings to obtain the "object" which he has shown and which is not yet known and then he is said to be the basis for liberation. All the characteristics attributed to the Buddha here are those, as we have seen, due to which a cognition is considered to be reliable (avisamvādin) and valid. And as the whole text of the Laghuprāmānyaparīksā is devoted to the proof of these characteristics of a pramāna and to treating all the problems involved, with these verses, without explicitly mentioning it, Dharmottara also clearly shows the spiritual place and the necessity of the epistemological tradition in Buddhism,26 namely to prove the Buddha as a pramana.