A comparative study between Buddhism and Nyaya

by Roberta Pamio | 2021 | 71,952 words

This page relates ‘Vasubandhu and His Works’ of the study on perception in the context of Buddhism compared to Nyaya (a system of Hindu philosophy). These pages researches the facts and arguments about the Buddhist theory of perception and its concerned doctrines while investigating the history of Buddhist epistemology (the nature of knowledge). The Nyaya school (also dealing with epistemology) considers ‘valid knowledge’ the means for attaining the ultimate goal of life (i.e., liberation).

2. Vasubandhu and His Works

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Vasubandhu is also known as “the second Buddha”^[1]. Dr. S.C. Vidhyābhūṣaṇa maintains that he lived about 410-490 A.D. and a contemporary of Saṅghabhadra (Vaibhāṣika teacher) in 489 A.D.^[2] In Chinese, Vasubandhu is called “Seish” and in Tibetan “Dwyig-gnen”. Arya Asaṅga was his elder brother. Earlier he followed Vaibhāṣika of Sarvāstivāda School but later on he became the follower of Yogācāra School of Mahāyāna. He lived some years in Sakala, Kausambi and Ayodhya. He was the teacher of Diṅnāga.

The Works of Vasubandhu

He was the author of many works. Some of the original works are preserved in Sanskrit, and other available in Chinese and Tibetan translations. Dr. S.C. Vidhyābhūṣaṇa mentions that Hsuan-tsang saw three works of Vasubandhu that deals with the art of debate. These works were styled in Chinese as Ronki (Vādavidhi), Ronshiki (Vāda mārga) and Roshin (Vāda-Kauśala).^[3] These works deal with the basic principles of the art of debate. Another work named Tarkaśāstra is also attributed to Vasubandhu. But there is not any evidence to support this. Some of his important works are:

1. Vādavidhi: This is the only work which extent in survived form. It is the earliest work that deals with logical issues. It indicates the dawn of Indian formal logic.

2. Tarka-śāstra: This is a logical treatise which has three chapters, viz, (1) Five parts of syllogism (Pañcāvayana), (2) The analogues (jāti), (3) The points of defeat (nigrahasthāna). The first chapter of the treatise deals with five parts of syllogism, viz, a proposition (pratijñā), a reason (hetu), an example (udāhaṛaṇa), application (upanaya), and conclusion (nigamana). The second chapter deals with analogues which has divided into three categories viz. (1) Viparyaya khaṇḍana (a rejoinder on the basis of reversion) (2) Nirathaka khaṇḍana (a rejoinder on the ground of meaningless), (3) Viparīta khaṇḍana (a contrary rejoinder). The last chapter deals with twenty two types of Nigrahasthanas.

3. Pañcaskandhaka-prakaraṇa: This work is an analysis of aggregations of five events that constitutes a living organism. The text analyses the formation of personality or individual. These five skandhas or pañcaskandhas are the aggregate of matter, the aggregate of feelings, the aggregate of cognition, the aggregate of motivational dispositions and the aggregate of consciousnesses.^[4] This work may be included in the class of philosophical and psychological texts.

4. The karma siddhi prakaraṇa: This scholastic work written in the style of kośa and it uses the technique of expressions. The author’s views are arranged as the objections of opponents theses. It quotes the Mahāyānasandhinirmōcanasūtra.

This is an authoritative scripture. He analyses three kinds of action namely bodily action, verbal action, and mental action in sūtra style. This represents the philosophical contents.

5. Viṃśatīka-kārika (Vṛtti): This famous work is well designed as one of the last three works Vasubandhu wrote.^[5] Most interesting thing is that his approach and attitude towards realities as ascetic. The difference between realities and illusion is explained studiously in this work.

6. Triṃśika Kārika: It is listed as an analysis of the reciprocal relationship between the store consciousness and evolving consciousness which is clearly out lined. He speaks on the metaphors “self” and “events” in a composites type. The term “Manas” is used in a new sense and it includes the seventh consciousness type which projects as a sense of ego.

7. Madhyāntā Vibhāṅga Bhāṣya: This work represents a gradual peeling method to remove illusions. Vasubandhu discusses interestingly in showing a path which conceived through conventional method and how it leads to the abandonment of all mental constructions.

8. Tri Svabhāva Nirdeśa: This work is considered as his last work.^[6] It deals with the therapeutic theory of Yogācāra. Abhidharmakośa and Vijñaptimātratā-triṃśaka were the two most celebrated works among of his twenty odd works. These represent the successive development of his philosophical views. Abhidharmakośa the genius treatise is divided into eight treasure house (kośasthāna).

From the beginning of 5^th Century AD a new era started in the growth of Buddhist philosophy. In that period a famous Buddhist scholar tried to introduce logical doctrines in Buddhist philosophy. Later he became known as “the Father of Buddhist Logic”. He was Diṅnāga.