| The development of a system of logic by Dharmakirti (and Dign&dotbelow;aga before him) is often considered by modern scholarship to signify a division between logic and religiosity. This logical system, often referred to as the praman&dotbelow;a, attempted to rationalize the process of how we gain knowledge through direct perception (pratyaks&dotbelow;a) and inference (anumana ). Presumably, by understanding how one gains knowledge through a cognitive process, one can ultimately learn how to acquire correct knowledge.;While Dharmakirti's logical system is certainly rational, this does not necessitate its separation from Buddhist religiosity. Upon close scrutiny, one notices that his logic actually works in harmony with Buddhist soteriology, and in fact it serves to make the Buddhist practitioner's mind more receptive to the dharma. In particular, Dharmakirti's tenet of pratyaks&dotbelow;a offers a clear and concise explanation as to how one perceives the world in terms of the particular defining characteristics rather than universals. This leads to the recognition of the momentariness of perceived objects, and ultimately to an absolute awareness of reality.;This thesis attempts to show that Dharmakirti's system of logic, being a "Buddhist" logic, is essentially a system of soteriology by which the practitioner can achieve enlightenment or liberation. |
