Pramana

This article is about proof and epistemology in Indian philosophies. For the Journal of Physics, see Pramana (journal).

Pramāṇa (Sanskrit: प्रमाण, Pramāṇas) literally means "proof" and "means of knowledge".[1][2] It refers to epistemology in Indian philosophies, and is one of the key, much debated fields of study in Hinduism, Buddhism and Jainism, since ancient times. It is a theory of knowledge, and encompasses one or more reliable and valid means by which human beings gain accurate, true knowledge.[2] The focus of Pramana is how correct knowledge can be acquired, how one knows, how one doesn't, and to what extent knowledge pertinent about someone or something can be acquired.[3][4]

Ancient and medieval Indian texts identify six[5] pramanas as correct means of accurate knowledge and to truths: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), Anupalabdi (non-perception, negative/cognitive proof) and Śabda (word, testimony of past or present reliable experts).[4][6] Each of these are further categorized in terms of conditionality, completeness, confidence and possibility of error, by each school of Indian philosophies.

The various schools of Indian philosophies vary on how many of these six are epistemically reliable and valid means to knowledge.[7] For example, Carvaka school of Hinduism holds that only one (perception) is a reliable source of knowledge,[8] Buddhism holds two (perception, inference) are valid means,[9][10] Jainism holds three (perception, inference and testimony),[10] while Mimamsa and Advaita Vedanta schools of Hinduism hold all six are useful and can be reliable means to knowledge.[11] The various schools of Indian philosophy have debated whether one of the six forms of pramana can be derived from other, and the relative uniqueness of each. For example, Buddhism considers Buddha and other "valid persons", "valid scriptures" and "valid minds" as indisputable, but that such testimony is a form of perception and inference pramanas.[12]

The science and study of Pramanas is called Nyaya.[3]

Etymology

Pramāṇa literally means "proof". The word also refers to a concept and field of Indian philosophy. The concept is derived from the Sanskrit root, prama (प्रमा) which means "correct notion, true knowledge, basis, foundation, accurate notion".[13][14] Thus, the concept Pramana implies that which is a "means of acquiring prama or certain, correct, true knowledge".[1]

Pramāṇa forms one part of a tripuţi (trio) of concepts, which describe the ancient Indian view on how knowledge is gained. The other two concepts are knower and knowable, each discussed in how they influence the knowledge, by their own characteristic and the process of knowing. The two are called Pramātŗ (प्रमातृ, the subject, the knower) and Prameya (प्रमेय, the object, the knowable).[15][16]

The term Pramana is commonly found in various schools of Hinduism. In Buddhist literature, Pramana is referred to as Pramāṇavāda.[17] Pramana is also related to the Indian concept of Yukti (युक्ति) which means active application of epistemology or what one already knows, innovation, clever expedients or connections, methodological or reasoning trick, joining together, application of contrivance, means, method, novelty or device to more efficiently achieve a purpose.[18][19] Yukti and Pramana are discussed together in some Indian texts, with Yukti described as active process of gaining knowledge in contrast to passive process of gaining knowledge through observation/perception.[20][21] The texts on Pramana, particularly by Samkhya, Yoga, Mimamsa and Advaita Vedanta schools of Hinduism, include in their meaning and scope "Theories of Errors", that is why human beings make error and reach incorrect knowledge, how can one know if one is wrong, and if so, how can one discover whether one's epistemic method was flawed, or one's conclusion (truth) was flawed, in order to revise oneself and reach correct knowledge.[22][23][24]

Hinduism

Hinduism identifies six pramanas as correct means of accurate knowledge and to truths: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), Anupalabdi (non-perception, negative/cognitive proof) and Śabda (word, testimony of past or present reliable experts).[4][6][11] In some texts such as by Vedvyasa, ten pramanas are discussed, Krtakoti discusses eight epistemically reliable means to correct knowledge.[25] The most widely discussed pramanas are:[11][26][27]

Abhava (अभाव) means non-existence. Some scholars consider Anupalabdi to be same as Abhava,[4] while others consider Anupalabdi and Abhava as different.[9][45] Abhava-pramana has been discussed in ancient Hindu texts in the context of Padartha (पदार्थ, referent of a term). A Padartha is defined as that which is simultaneously Astitva (existent), Jneyatva (knowable) and Abhidheyatva (nameable).[46] Specific examples of padartha, states Bartley, include dravya (substance), guna (quality), karma (activity/motion), samanya/jati (universal/class property), samavaya (inherence) and vishesha (individuality). Abhava is then explained as "referents of negative expression" in contrast to "referents of positive expression" in Padartha.[46] An absence, state the ancient scholars, is also "existent, knowable and nameable", giving the example of negative numbers, silence as a form of testimony, asatkaryavada theory of causation, and analysis of deficit as real and valuable. Abhava was further refined in four types, by the schools of Hinduism that accepted it as a useful method of epistemology: dhvamsa (termination of what existed), atyanta-abhava (impossibility, absolute non-existence, contradiction), anyonya-abhava (mutual negation, reciprocal absence) and pragavasa (prior, antecedent non-existence).[46][47]

Different schools of Hindu philosophy accept one or more of above pramanas as valid epistemology.[6]

Carvaka school

Carvaka school accepted only one valid source of knowledge - perception.[10] It held all remaining methods as outright invalid or prone to error and therefore invalid.[8][50]

Vaisheshika school

Epistemologically, the Vaiśeṣika school considered the following as the only proper means of knowledge:[10]

  1. Perception (Pratyakṣa)
  2. Inference (Anumāna)

Sankhya, Yoga, Vishishtadvaita Vedanta, and Dvaita Vedanta schools

According to the Sankhya, Yoga, and two sub-schools of Vedanta, the proper means of knowledge must rely on these three pramanas:[10][51]

  1. Pratyakşa — perception
  2. Anumāna — inference
  3. Śabda — testimony/word of reliable experts

Nyaya school

The Nyāya school accepts four[10] means of obtaining knowledge (pramāṇa), viz., Perception, Inference, Comparison and Word.[51]

  1. Perception, called Pratyakṣa, occupies the foremost position in the Nyaya epistemology. Perception is defined by sense-object contact and is unerring. Perception can be of two types - ordinary or extraordinary. Ordinary (Laukika or Sādhārana) perception is of six types, viz., visual-by eyes, olfactory-by nose, auditory-by ears, tactile-by skin, gustatory-by tongue and mental-by mind. Extraordinary (Alaukika or Asādhārana) perception is of three types, viz., Sāmānyalakṣana (perceiving generality from a particular object), Jñānalakṣana (when one sense organ can also perceive qualities not attributable to it, as when seeing a chilli, one knows that it would be bitter or hot), and Yogaja (when certain human beings, from the power of Yoga, can perceive past, present and future and have supernatural abilities, either complete or some). Also, there are two modes or steps in perception, viz., Nirvikalpa, when one just perceives an object without being able to know its features, and Savikalpa, when one is able to clearly know an object. All laukika and alaukika pratyakshas are savikalpa. There is yet another stage called Pratyabhijñā, when one is able to re-recognise something on the basis of memory.
  2. Inference, called Anumāna, is one of the most important contributions of Nyaya. It can be of two types – inference for oneself (Svārthānumāna, where one does not need any formal procedure, and at the most the last three of their 5 steps), and inference for others (Parāthānumāna, which requires a systematic methodology of 5 steps). Inference can also be classified into 3 types: Pūrvavat (inferring an unperceived effect from a perceived cause), Śeṣavat (inferring an unperceived cause from a perceived effect) and Sāmānyatodṛṣṭa (when inference is not based on causation but on uniformity of co-existence). A detailed analysis of error is also given, explaining when anumāna could be false.
  3. Comparison, called Upamāna. It is produced by the knowledge of resemblance or similarity, given some pre-description of the new object beforehand.
  4. Word, or Śabda are also accepted as a pramāṇa. It can be of two types, Vaidika (Vedic), which are the words of the four sacred Vedas, or can be more broadly interpreted as knowledge from sources acknowledged as authoritative, and Laukika, or words and writings of trustworthy human beings.

Prabhakara Mimamsa school

In Mimamsa school of Hinduism linked to Prabhakara considered the following pramanas as proper:[10]

  1. Pratyakṣa (perception)
  2. Anumāṇa (inference)
  3. Śabda (word, testimony)
  4. Upamāṇa (comparison, analogy)
  5. Arthapatti (postulation, presumption)

Advaita Vedanta and Bhatta Mimamsa schools

In Advaita Vedānta, and Mimamsa school linked to Kumārila Bhaṭṭa, the following pramanas are accepted:[10][52]

  1. Pratyakṣa (perception)
  2. Anumāṇa (inference)
  3. Śabda (word, testimony)
  4. Upamāṇa (comparison, analogy)
  5. Arthāpatti (postulation, presumption)
  6. Anupalabdi, Abhava (non-perception, cognitive proof using non-existence)

Buddhism

Main article: Buddhist logic

Padmākara Translation Group (2005: p. 390) annotates that:

Strictly speaking, pramana (tshad ma) means "valid cognition." In (Buddhism) practice, it refers to the tradition, principally associated with Dignāga and Dharmakīrti, of logic (rtags rigs) and epistemology (blo rigs).[53]

Buddhism accepts only two pranama (tshad ma) as valid means to knowledge: Pratyaksha (mngon sun 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 knowledge is a form of perception and inference in Buddhist thought. Valid scriptures, valid minds and valid persons are considered in Buddhism as Avisamvadin (mi slu ba, incontrovertible, indisputable).[54][12] Means of cognition and knowledge, other than perception and inference, are considered invalid in Buddhism.[9][10]

In Buddhism, the two most important scholars of pramāṇa are Dignāga and Dharmakīrti.[55]

Sautrantrika

Dignāga and Dharmakīrti are usually categorized as expounding the view of the Sautrāntika tenets, though one can make a distinction between the Sautrāntikas Following Scripture (Tibetan: ལུང་གི་རྗེས་འབྲང་གི་མདོ་སྡེ་པ Wylie: lung gi rjes 'brang gi mdo sde pa) and the Sautrāntikas Following Reason (Tibetan: རིགས་པ་རྗེས་འབྲང་གི་མདོ་སྡེ་པ Wylie: rigs pa rjes 'brang gi mdo sde pa) and both these masters are described as establishing the latter.[56] Dignāga's main text on this topic is the Pramāṇa-samuccaya.

These two rejected the complex Abhidharma-based description of how in the Vaibhāṣika school and the Sautrāntika Following Scripture approach connected an external world with mental objects, and instead posited that the mental domain never connects directly with the external world but instead only perceives an aspect based upon the sense organs and the sense consciousnesses. Further, the sense consciousnesses assume the form of the aspect (Sanskrit: Sākāravāda) of the external object and what is perceived is actually the sense consciousness which has taken on the form of the external object. By starting with aspects, a logical argument about the external world as discussed by the Hindu schools was possible. Otherwise their views would be so different as to be impossible to begin a debate. Then a logical discussion could follow.[56]

This approach attempts to solve how the material world connects with the mental world, but not completely explaining it. When pushed on this point, Dharmakīrti then drops a presupposition of the Sautrāntrika position and shifts to a kind of Yogācāra position that extramental objects never really occur but arise from the habitual tendencies of mind. So he begins a debate with Hindu schools positing external objects then later to migrate the discussion to how that is logically untenable.[56]

Note there are two differing interpretations of Dharmakīrti's approach later in Tibet, due to differing translations and interpretations. One is held by the Gelug school leaning to a moderate realism with some accommodation of universals and the other held by the other schools who held that Dharmakīrti was distinctly antirealist.[57]

Apoha

A key feature of Dignāga's logic is in how he treats generalities versus specific objects of knowledge. The Nyāya Hindu school made assertions about the existence of general principles, and in refutation Dignāga asserted that generalities were mere mental features and not truly existent. To do this he introduced the idea of Apoha, that the way the mind recognizes is by comparing and negating known objects from the perception. In that way, the general idea or categories of objects has to do with differences from known objects, not from identification with universal truths. So one knows that a perceived chariot is a chariot not because it is in accord with a universal form of a chariot, but because it is perceived as different from things that are not chariots. This approach became an essential feature of Buddhist epistemology.[58]

Madhyamaka

The contemporary of Dignāga but before Dharmakīrti, Bhāvaviveka, incorporated a logical approach when commenting upon Nāgārjuna. He also started with a Sautrāntika approach when discussing the way appearances appear, to debate with realists, but then took a Middle Way view of the ultimate nature of phenomenon. But he used logical assertions and arguments about the nature of that ultimate nature.[56]

His incorporation of logic into the Middle Way system was later critiqued by Candrakīrti, who felt that the establishment of the ultimate way of abiding since it was beyond thought and concept was not the domain of logic. He used simple logical consequence arguments to refute the views of other tenet systems, but generally he thought a more developed use of logic and epistemology in describing the Middle Way was problematic. Bhāvaviveka's use of autonomous logical arguments was later described as the Svātantrika approach.[56]

In Tibet

Modern Buddhist schools employ the 'three spheres' (Sanskrit: trimaṇḍala; Tibetan: 'khor gsum):

  1. subject
  2. object, and
  3. action.[59]

When Madhyamaka first migrated to Tibet, Śāntarakṣita established a view of Madhyamaka more consistent with Bhāvaviveka while further evolving logical assertions as a way of contemplating and developing one's viewpoint of the ultimate truth.[56]

In the 14th Century Je Tsongkhapa presented a new commentary and approach to Madhyamaka, which became the normative form in Tibet. In this variant, the Madhyamaka approach of Candrakīrti was elevated instead of Bhāvaviveka's yet Tsongkhapa rejected Candrakirti's disdain of logic and instead incorporated logic further.[56]

The exact role of logic in Tibetan Buddhist practice and study may still be a topic of debate,[57] but it is definitely established in the tradition. Ju Mipham remarked in his 19th century commentary on Śāntarakṣita's Madhyamakālaṅkāra:

“ The Buddha's doctrine, from the exposition of the two truths onward, unerroneously sets forth the mode of being of things as they are. And the followers of the Buddha must establish this accordingly, through the use of reasoning. Such is the unerring tradition of Śakyamuni. On the other hand, to claim that analytical investigation in general and the inner science of pramana, or logic, in particular are unnecessary is a terrible and evil spell, the aim of which is to prevent the perfect assimilation, through valid reasoning, of the Buddha's words[60] ”

See also

References

  1. 1 2 pramANa Sanskrit-English Dictionary, Koeln University, Germany
  2. 1 2 James Lochtefeld, "Pramana" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. ISBN 0-8239-2287-1, pages 520-521
  3. 1 2 Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0, pages 25-26
  4. 1 2 3 4 5 6 7 DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, ISBN 978-1-4419-8109-7, page 172
  5. ↑ A few Indian scholars such as Vedvyasa discuss ten, Krtakoti discusses eight, but six is most widely accepted; see Andrew J. Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, ISBN 978-0231149877, pages 149-150
  6. 1 2 3 4 5 Gavin Flood, An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, page 225
  7. ↑ P Bilimoria (1993), Pramāṇa epistemology: Some recent developments, in Asian philosophy - Volume 7 (Editor: G Floistad), Springer, ISBN 978-94-010-5107-1, pages 137-154
  8. 1 2 3 4 MM Kamal (1998), The Epistemology of the Carvaka Philosophy, Journal of Indian and Buddhist Studies, 46(2): 13-16
  9. 1 2 3 4 D Sharma (1966), Epistemological negative dialectics of Indian logic — Abhāva versus Anupalabdhi, Indo-Iranian Journal, 9(4): 291-300
  10. 1 2 3 4 5 6 7 8 9 John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  11. 1 2 3 4 5 6
    • Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0815336112, pages 245-248;
    • John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  12. 1 2 3 Daniel Perdue, Debate in Tibetan Buddhism, ISBN 978-0937938768, pages 19-20
  13. ↑ pramA Sanskrit-English Dictionary, Koeln University, Germany
  14. ↑ John A. Grimes (1996), A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 237-238
  15. ↑ pramAtR Sanskrit-English Dictionary, Koeln University, Germany
  16. ↑ prameya Sanskrit-English Dictionary, Koeln University, Germany
  17. ↑ Tom J. F. Tillemans (2011), Buddhist Epistemology (pramāṇavāda), The Oxford Handbook of World Philosophy (Editors: William Edelglass and Jay L. Garfield), doi:10.1093/oxfordhb/9780195328998.003.0022
  18. ↑ yukti Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
  19. ↑ R Narasimha (2012), Asia, Europe, and the Emergence of Modern Science: Knowledge Crossing Boundaries, Palgrave Macmillan, ISBN 978-1137031723, pages 95-97
  20. ↑ R Narasimha (2012), Asia, Europe, and the Emergence of Modern Science: Knowledge Crossing Boundaries, Palgrave Macmillan, ISBN 978-1137031723, pages 95-105
  21. ↑ CA Scherrer-Schaub (1981), Le term yukti: primiere etude, Etudes Asiatiques, 35: 185-199
  22. ↑ EI Warrier (2012), Advaita Vedānta from 800 to 1200 (Editor: Karl Potter), Motilal Banarsidass, ISBN 978-8120830615, pages 512-530, 684
  23. ↑ Gerald Larson and Ram Bhattacharya, The Encyclopedia of Indian Philosophies (Editor:Karl Potter), Volume 4, Princeton University Press, ISBN 978-0691073019, pages 361-362
  24. ↑ L Schmithausen (1965), Maṇḍana Miśra's Vibhrama-viveka, Österreichische Akademie der Wissenschaften. Phil.-hist. Klasse. Sitzungsberichte, Vol. 247; For excerpts in English: Allen Thrasher (1993), The Advaita Vedānta of Brahma-siddhi, ISBN 978-8120809826, pages 20-38
  25. ↑ Andrew J. Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, ISBN 978-0231149877, pages 149-150
  26. ↑ Karl Potter and Sibajiban Bhattacharya (1994), Epistemology, in The Encyclopedia of Indian Philosophies, Volume 6, Princeton University Press, ISBN 978-0691073842, pages 53-68
  27. ↑ Howard Coward et al, Epistemology, in Encyclopedia of Indian Philosophies, Volume 5, Motilal Banarsidass, ISBN 81-208-0426-0, pages 51-62
  28. ↑ B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press, ISBN 978-0198239765
  29. 1 2 Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 160-168
  30. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 168-169
  31. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 170-172
  32. ↑ W Halbfass (1991), Tradition and Reflection, State University of New York Press, ISBN 0-7914-0362-9, page 26-27
  33. ↑ Carvaka school is the exception
  34. 1 2 James Lochtefeld, "Anumana" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 46-47
  35. ↑ Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0
  36. ↑ Monier Williams (1893), Indian Wisdom - Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, page 61
  37. ↑ VN Jha (1986), "The upamana-pramana in Purvamimamsa", SILLE, pages 77-91
  38. 1 2 James Lochtefeld, "Upamana" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. ISBN 0-8239-2287-1, page 721
  39. 1 2 Monier Williams (1893), Indian Wisdom - Religious, Philosophical and Ethical Doctrines of the Hindus, Luzac & Co, London, pages 457-458
  40. ↑ Arthapatti Encyclopedia Britannica (2012)
  41. ↑ James Lochtefeld, "Arthapatti" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 55
  42. ↑ Stephen Phillips (1996), Classical Indian Metaphysics, Motilal Banarsidass, ISBN 978-8120814899, pages 41-63
  43. ↑ DM Datta (1932), The Six Ways of Knowing: A Critical study of the Advaita theory of knowledge, University of Calcutta, Reprinted in 1992 as ISBN 978-8120835269, pages 221-253
  44. ↑ James Lochtefeld, "Abhava" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 1
  45. ↑ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 155-174, 227-255
  46. 1 2 3 Chris Bartley (2013), Padartha, in Encyclopaedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, ISBN 978-0415862530, pages 415-416
  47. ↑ Mohan Lal (Editor), The Encyclopaedia of Indian Literature, Vol. 5, Sahitya Akademy, ISBN 81-260-1221-8, page 3958
  48. 1 2 3 M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813304, page 43
  49. ↑ P. Billimoria (1988), Śabdapramāṇa: Word and Knowledge, Studies of Classical India Volume 10, Springer, ISBN 978-94-010-7810-8, pages 1-30
  50. ↑ Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Indian Philosophy, 38(6): 529-542
  51. 1 2 Pramana at Hindupedia, the Hindu Encyclopedia
  52. ↑ Puligandla 1997, p. 228.
  53. ↑ Śāntarakṣita (author); Mipham (commentator); Padmākara Translation Group (translators)(2005). The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham. Boston, Massachusetts, USA: Shambhala Publications, Inc. ISBN 1-59030-241-9 (alk. paper): p.390
  54. ↑ Lati Rinbochay and Elizabeth Napper (1981), Mind in Tibetan Buddhism, ISBN 978-0937938027, page 115-119
  55. ↑ Śāntarakṣita & Ju Mipham (2005) p.1
  56. 1 2 3 4 5 6 7 Śāntarakṣita & Ju Mipham (2005) pp. 32–39
  57. 1 2 Śāntarakṣita & Ju Mipham (2005) p.37
  58. ↑ Śāntarakṣita & Ju Mipham (2005) pp. 35–37
  59. ↑ Thub-bstan-chos-kyi-grags-pa, Chokyi Dragpa, Heidi I. Koppl, Chokyi Nyima Rinpoche (2004). Uniting Wisdom and Compassion: Illuminating the thirty-seven practices of a bodhisattva. Wisdom Publications. ISBN 0-86171-377-X. Source: (accessed: February 4, 2009) p.202
  60. ↑ Śāntarakṣita & Ju Mipham (2005) pp. 38–39

Sources

  • Puligandla, Ramakrishna (1997), Fundamentals of Indian Philosophy, New Delhi: D.K. Printworld (P) Ltd. 

Bibliography

External links

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