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All schools of Indian logic recognize various sets of "valid justifications for knowledge" or pramana. Buddhist logico-epistemology was influenced by the Nyāya school's methodology, but where the Nyaya recognised a set of four pramanas—perception, inference, comparison, and testimony—the Buddhists (i.e. the school of Dignaga) only ...
Dharmakīrti (fl. c. 600–670 CE; [1]), was an influential Indian Buddhist philosopher who worked at Nālandā. [2] He was one of the key scholars of epistemology in Buddhist philosophy, and is associated with the Yogācāra [3] and Sautrāntika schools.
Buddhism accepts only two pramana (tshad ma) as valid means to knowledge: Pratyaksha (mngon sum tshad ma, perception) and Anumāṇa (rjes dpag tshad ma, inference). [12] Rinbochay adds that Buddhism also considers scriptures as third valid pramana, such as from Buddha and other "valid minds" and "valid persons". This third source of valid ...
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The focus of Pramana is the manner in which correct knowledge can be acquired, how one knows or does not know, and to what extent knowledge pertinent about someone or something can be acquired. [49] Ancient and medieval Indian texts identify six [c] pramanas as correct means of accurate knowledge and truths: [50] Pratyakṣa (perception)