By F. Th. Stcherbatsky
Buddhist common sense unearths itself because the culminating aspect of an extended process Indian philosophic historical past. Its start, its progress and its decline run parallel with the beginning, the expansion and the decline of Indian Civilization. the following the topic of Buddhist good judgment in its historic connections is reconsidered in those volumes.
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In later, idealistic Buddhism this mystic intuition of a rational construction2 was the chief remainder of the old mysticism. In early Buddhism it was the last and most powerful stage in the path towards salvation and was destined to achieve supernatural results. 5) T h e Vedanta. The interrelations between Buddhism and Vedanta, their mutual influences, their mutual attractions and repulsions at different times of their parallel development, is one of the most interesting chapters of the history of Indian philosophy; it deserves a special study.
3 Svayambhuva-yoga cp. , p. 32. 4 Cp. H. Jacobi, loc. cit. 5 sydd-vdda. 6 anirvacaniya-avaktavya. 7 anabhildpya-anirvacariiya-Sunya. Stellar batsky, I 18 BUDDHIST LOGIC other Indian circles, whether in the pale of brahmanism or outside it. 1 In its classical form2 the Sankhya system assumed the existence of a plurality of individual Souls on the one side, and of a unique, eternal, pervasive and substantial Matter 3 on the other. This Matter is supposed to begin by an undifferentiated condition4 of equipoise and rest.
3 All the critical and logical part of the system has for this school no other aim than to clear up the ground for a new and purified metaphysical doctrine. The central, most important part of all the works of Dharmaklrti is contained, according to this school, in the second chapter (in the traditional order), of Pramana-vartika, the chapter dealing with the validity of our knowledge and, on that occasion, with religious problems, which for the Buddhist are the problems of Buddhology. The founder of the school was P r a j n a k a r a G u p t a , apparently a native of Bengal.