Sva-laksana And Pratyaksa-pramana

Sva-laksana and Pratyaksa-pramana are two important cross-correlative concepts in Buddhist Inming. Buddhism calls all Beings Dharma, Dharma's basic implication is that"the law can produce the understanding about things, and svabhara can be preserved and supported."That is to say certain law can cause the human to produce understanding about a thing. The thing keep its svabhara which distinguishes with others. Buddhism calls the understanding about all dharmas Pramana. The mind is active Pramana, and the object is anumeya. The understanding result that the mind of Pramana to measures the object of the anumeya is Pramana result. The relation between all dharmas and Pramana is just like the relation between the Being and the Thought or between the object and the understanding.Buddhist Yinming believes that all Dharmas have two characteristics from anumeya, namely Sva-laksana and Samanya-laksana Sva-laksana is the laksya in itslf of different Dharma, and Samanya-laksana is the laksya shared with others. About the concept of Dharma,"the law can produce the understanding about things"means the thing to be come being by certain law and make someone understand it. This is its sva-laksana. That"svabhara can be preserved and supported"means its nature can be preserved and supported in itself and no dispersing ,which causes it can be distinguished with others .this is its Samanya-laksana. The non-discriminating knowledge to grasp Sva-laksana is Pratyaksa-pramana. The Analysis knowledge to grasp Samanya-laksana is Anumana-pramana Because Anumeya only has two objects: Sva-laksana and Samanya-laksana, so Pramana only has two basic kinds: Pratyaksa-pramana and Anumana-pramana.Not all knowledge is Pramana in Buddhist Inming. Pramana is the correct knowledge. The old,confused and false knowledge are not Pramana,or they are called non- Pramana. By if correct or not, Yinming in Xizang divides all knowledge into Pramana and non- Pramana. Then, by if having analysis, divides all knowledge into Presenting knowledge and non-Presenting knowledge. Presenting knowledge includes Pratyaksa-pramana and non-pratyaksa-pramana. Certainly is not all people have such view, such as"Tshad-mai-rigs-gter",which thinks the two is the same.Sva-laksana by Pratyaksa-pramana grasped has certain definition. If only think from something which svabhara can be preserved and supported, everything has body, no matter its body is the reality or empty, so long as it has its own difference in the characteristic, including turtle's wool and rabbit's horns, which are called no body dharma. Because no body dharma. is also a object. When you consciously direct a rabbit's horn, that means you are thinking a thing with such nature, which is different from cow horn, and so on. But Sva-laksana grasped by Pratyaksa-pramana is entity..Sva-laksana grasped by Pratyaksa-pramana has two aspects: the ultimate reality and the worldly sense. The ultimate reality Sva-laksana is the object of the unworldly wise, such as the innately possessed wisdom realized tathata. The second is worldly dharma Sva-laksana, which includes the objects that the five consciousnesses produced in connection with the five sense organs of eyes, ears, nose, tongue and skin to, namely the five physical categories of form, sound, smell, taste and tactile object, also including the five objects shared by the five sense organs and the sixth consciousness and Self-witnessing aspect Sva-laksana.Sva-laksana of yoga'object should be regarded as two aspects . If it is grasped by unworldly yoga wisdom, it is the ultimate reality Sva-laksana. If it is grasped by worldly yoga wisdom, such as the four meditations, it is worldly dharma Sva-laksana.About three kinds of objects in Consciousness-only, namely Xingjing, Daizhijing and Duyingjing. Xingjing is real objects, which is Sva-laksana grasped by Pratyaksa-pramana, including alayavijn~ana Sva-laksana. Xingjing is able to be divided into two: has essence such as alayavijn~ana, or no essence, such as the objects that the five consciousnesses.Corresponding with Sva-laksana, Pratyaksa-pramana also has two aspects: the ultimate unworldly Pratyaksa-pramana and the worldly Pratyaksa-pramana. the worldly Pratyaksa-pramana includes indriya-pratyaksa-pramana, mansa- pratyaksa-pramana, svasamredana pratyaksa-pramana, yogi- pratyaksa-pramana(worldly meditation parts) and. alayavijn~ana-pratyaksa-pramana. Unworldly pratyaksa-pramana is the wisdom of Sravaka, pratyekabuddha and Bodhisattva which can be able to grasp tathata, realized empty of dharmas and the afflictive hindrances or The noetic hindrances included. The undiscrimination of Pratyaksa-pramana is obtained by eradicating attachment to the notion of an enduring, inherent self, or attachment to the reality of elemental constructs included. An ordinary person's pratyaksa-pramana also can present at the first instant, but can be changed worldly being immediately. Because an ordinary person have conceptualization or discrimination, which can make one think the false being is true, then pratyaksa-pramana can be changed non- pramana. Worldly dharma Sva-laksana. also can be grasped by a saint. The difference lies in the saint realized empty of dharmas. knew everything only is name, penetrated the truth of dharmas. So worldly pratyaksa-pramana is shared with the ordinary person, but not to hold the being as invariable entity. In this sense, it is the object of unworldly wise, so the pratyaksa-pramana also can be named unworldly pratyaksa-pramana.This article is divided eight chapters including the introduction and the summary, The introduction narrates this article's overall thought , presents the study situation, the achievement of this topic, and the study methods. The article's main body is from two to seven chapters. In the second to the fourth, the article from the concept to elaborate the meaning of Dharma. The fifth chapter and the sixth chapter elaborate the non-distinction, the classification of Pratyaksa-pramana and its basis, and so on. The seventh chapter tells in brief the phenomenal nature in the five Anumana-pramana and the tri-rupa-linga that to establish Anumana-pramana must have ,also tells three kinds correct hetu. Finally ,the eighth chapter makes the full text outline, and express the author's overall viewpoint.