The Bhikṣuṇī Maṇimēkhalai

273 - Buddhist Logic
Hearing from the knowing Cāraṇas 114 that that was her habitual
function, your father gave you her name. Your renunciation was that
very day intimated to him in a dream with all the clearness of reality.
Since through her the city had been overwhelmed, your mothers and
myself retired to Kāñcī for your sake.’
Having heard this Maṇimēkhalai said in reply, after making a
profound obeisance,
‘Even so said Tīvatilakai, who worships the golden seat of the Buddha,
to her.
In accordance therewith, I assumed another disguise in that fair city
(Vañji), and heard the varied teaching of the sects, each system
expounded according to its own authoritative works (Nūl, Sūtra). I
took none of them really to heart as they were not acceptable, and
carried them just as I did the disguise I put on. May the holy one
therefore instruct me in the truth.’
Aṟavaṇa Aḍigaḷ assented and expounded the teaching of Buddhism as
follows:–
‘The first teacher is Jinēndra; his instruments of knowledge (Aḷavai)
are but two, namely, faultless perception (Prattiyam or Pratyakṣa)
and inference (Karuttu or Anumāna). Knowledge acquired by direct
perception [206] is taken to be Śuṭṭuṇarvu (Pratyakṣa, perception).
Name (Nāma), class (Jāti), quality (Guṇa), and action (Kriyā), are
excluded from this as they are obtainable in inference (Anumāna) as
well. Inference by cause or consequence, and common (Sāmānya)
114 (Wanderers through the air).