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1 SIDDHASENA DIVAKARA
the definition of Pratyakṣa is as follows:-"A Pratyakṣa (according to these two aobve mentioned works) must be Aparoksa unmixed with imagination, Nirvikalpa and devoid of error, Abhränt or Avyabhicări.
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Thus in the opinion of these two works Pratyakṣa must be devoid of error i.e., Abhranta or Avyabhicari. Now in the note on these two words Professor Tousi remarks that these two words are synonymous and the original Chinese or Tibetan words can be translated by any one of these words. He uses the word Abhrānta1 and remarks that though-Dharmakirti has added this word Abhrānta to the definition of Pratyakṣa, the use of the word itself is not new and that accepting the old definition of Sautrăntikas he has improved upon the definition of Dinnaga. 2
Yogacarabhumisastra
is a work written by Maitreya who was the preceptor of Asanga. The date of 1 J. R. A. S. July 1929 p. 470 and foot-note 4; p. 464,472 etc. 2 Dinnaga is a follower Yogācāra Vijnanavāda School Naturally his definition of Pratyakṣa is in agreement with Vijnānavāda. The followers of the School of Vijnanavāda do not admit the existence of external things but regard Vijnana to be the only thing existing. According to their point of view, every kind of knowledge except that of Tathāgata (i.e. Buddha) is philosophically illusary. They do not, therefore qualify Pratyaksa by the word Abhranta-because all knowledge even Pratyaksa is according to them illusory Bhranta. Hence in Nyaya-mukha and Nyayapravesa the definition of does not include in it the word
अभ्रान्त
3 J. R. A. S. October 1929, p. 870-In July number it is given as the work of Asang-but subsquently in October number the mistake has been rectified.
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