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All Journal SOSHUM : Jurnal Sosial dan Humaniora [Journal of Social Sciences and Humanities]
Tashi Dorjey
Department of Philosophy, Govt. Degree College Sopore, Bramulla, Jammu and Kashmir, India 193202
Humanities Social Sciences

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Jayanta's Refutation to Buddhist Definition of Pramana Tashi Dorjey
Soshum: Jurnal Sosial dan Humaniora Vol 9 No 2 (2019): July 2019
Publisher : Politeknik Negeri Bali

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (323.845 KB) | DOI: 10.31940/soshum.v9i2.1411

Abstract

It is a well established fact that India has been the center of famous thinkers and philosophers right from the ancient time as a result of its various philosophical traditions. These branches of thought are deeply embedded in the Indian culture and are commonly categorized as the six orthodox and the three heterodox systems of Indian philosophy. The concept of epistemology has been the topic of heavy discussion as scholars in the past have agreed or strongly disagreed on their formulations of the different schemes of metaphysics. For Indian philosophers knowledge is a means to reach at ultimate truth through speculation and experience. In this paper I am going to present the Jayanta’s refuration to Buddhist concept of pramāṇa.
A Concise Note on the Theory of Two Truths in Buddhism Tashi Dorjey
Soshum: Jurnal Sosial dan Humaniora Vol 8 No 3 (2018): November 2018
Publisher : Politeknik Negeri Bali

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (70.011 KB) | DOI: 10.31940/soshum.v8i3.1139

Abstract

The concept of two truths in the Theravāda Buddhism is found in Saṅgīti Sutta of the Dῑghanikāya, where the four kinds of knowledge are enumerated. “Knowledge to wit: knowledge of the Doctrine, knowledge in its corollaries, knowledge of what is in another’s consciousness and popular knowledge”. The latter two types of knowledge refer to the concept of two truths in Theravāda Buddhism. In the history of Mahāyāna Buddhism, there are four philosophical systems in Buddhist thoughts, viz. the Vaibhāṣika School, the Sautāntrika School, the Yogācāra/Cittamatra, and the Madhyamaka School. According to Vaibhāṣikas, it is claimed that wholes and continua which are reducible are to be known as conventional truth, while the atoms and point-instant consciousness which are irreducible is to be known as the ultimate truth. In terms of the Sautrāntika, they formulated the principle of two truths in such a way that workability phenomenon is recognized as the ultimate truth and the phenomenon which is not workability is to be understood as conventional truth. In accordance with Yogācāras, being an idealist, they propose that all physical objects are just mental construction and they are unreal. They are to be known as conventional truth, whereas the ultimate reality is pure consciousness. It is the perfect nature of the things and it is ultimate truths. According to Mādhyamaka, the conventional illusory mode of appearance which is in disagreement with their mode of existence is known as conventional truth and its mode of appearance is in agreement with its mode of existence is known as ultimate truth.
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