A Comparative Study of the <i>Vigrahavyāvartanī</i> and the <i>Vaidalyaprakaraṇa</i>: On <i>pramāṇa</i> and <i>prameya</i>

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  • <i>Vigrahavyāvartanī</i>と<i>Vaidalyaprakaraṇa</i>の比較考察――pramāṇaとprameyaを中心に――

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<p>The Vigrahavyāvartanī, traditionally ascribed to Nāgārjuna, spends a large percentage of its length refuting the establishment of pramāṇa or “a valid means of cognition” and prameya or “the object of a valid means of cognition.” In this regard, while dealing with this topic in detail, the Vaidalyaprakaraṇa widely refutes the sixteen categories of discussion proposed by Naiyāyikas. Therefore, a comparative study of the Vigrahavyāvartanī and the Vaidalyaprakaraṇa with a focus on their discussion of pramāṇa and prameya remains an important task. Giving a detailed synopsis of the discussion of pramāṇa and prameya in these two texts, this article tries to clarify the similarities and differences between them.</p>

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