1 - Mahajana.net

INTBODUCTION 2 5external world corresponds adequately to what is found in our cognitionand in the categories of our language. It consists of substances andsensible qualities which can be picked up by our sense faculties. Thequalities are inherent in real substances. All motions are likewiserealities per se, inherent in corresponding substances. Universals arealso external realities, realities connected with particular things inwhich they reside by a special relation called Inherence. This relationof Inherence is hypostasized and is also a special external reality. Allother relations are entered in the catalogue of Being under the headof qualities, but Inherence is a «meaning)) 1 which is nevertheless anexternal reality different from the things related. This makes togethersix categories of Being: Substances, Qualities, Motions, Universals,Particulars and Inherence, to which a seventh category has beenadded later on in the shape of «non-existence», 2 also a real «meaning*)accessible to perception by the senses through a special contact.Causality is creative, that is to say, material causes 8 and efficient•cauvses 4 combine in the creation of a new reality which represents anew whole, 5 a thing which did not previously exist, 6 notwithstandingthe enduring presence of its matter. The whole is another real entitydifferent from the parts of which it is composed. This entire structure ofthe external world, its relations and causality—all is cognizable throughthe senses. The intellect, 7 or the reason, is a quality produced in theSoul by special agencies, it is not the Soul's essence. Through inferences itcognizes the same objects which have been cognized through the senses,but cognizes them with a higher degree of clearness and distinctness.The whole system represents nothing but the principle of realism consequentlyapplied. If substances are real, the universals residing inthem are also real and their relations are external realities as well.If all this is real, it must be equally amenable to sense-perception.The principle is laid down that the sense faculty which apprehendsthe presence of an object in the ken also apprehends its inherent1 padartha.2 dbhava = dbhava indriyena grhyate, cp. Tarka-bha$a, p. 30; the sameadmitted by old Sankhya, cp. Cakrapani ad Caraka, IV. 1.28; it is a viSesyavi£et>ana-bhava-8annikar$a.3samavayi-larana.4nimitta-karana.5 avayavin.6 asat-lcaryam = purvam asat lidryam = purvam asad avayavi.i buddhL