Jñānaśrīmitra (fl. 975-1025 C.E.) was an Indian Buddhist philosopher of the epistemological (pramana) tradition of Buddhist philosophy, which goes back to Dignāga and Dharmakīrti. Jñānaśrīmitra was also known as a Yogācāra Buddhist who defended a form of Buddhist idealism termed Sākāravada which holds that cognitive content or aspects of consciousness ("ākāras") are real and not illusory.
Jñānaśrīmitra was also a skilled poet, a dvāra-paṇḍita (gate-scholar) of Vikramaśīla university, and the teacher of Ratnakīrti. Jñānaśrīmitra was well known by Hindu and Jain thinkers and was one the most significant Buddhist figure of his era.
Jñanasrimitra's philosophical work focused on Buddhist logic and epistemology (pramāṇa), especially the theory of "exclusion" (apoha) outlined by Dignaga (c. 480 – c. 540 CE) and how it relates to the philosophy of language, meaning and the nature of conceptual thoughts and awareness. The basic theory behind apoha is that meaning comes from what something is not. For example, "cow" gets its meaning by excluding every non-cow. This was the basic theory of language used by Buddhist pramāṇa philosophers. In his Apohaprakaraṇa ("Monograph on Exclusion"), Jñanasrimitra elaborates on the theory of apoha and its relation to epistemology. He also defends the theory from Hindu critics, who posited competing theories of meaning.
Jñanasrimitra's Vyāpticarcā (Analysis of Pervasion) focuses on inferential relations which in Indian thought is termed vyapti (pervasion). This refers to the epistemic relations between two distinct entities such as smoke and fire. According to Horst Lasic, Jñanasrimitra's position on this topic is that "inference-warranting relations between two distinct entities must be effect-cause relations, and that the presence of such relations can be detected only through a specific sequence of perception and non-apprehension."
Jñanasrimitra was a defender of Yogācāra idealism, affirming that "this entire triple-world is established to be nothing but consciousness (vijñaptimātra).
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Ratnākaraśānti (also known as Ratnākara, Śāntipa, and Śānti) (late-10th century to mid-11th century) was an influential Buddhist philosopher and vajrayana tantric adept and scholar. He was the "gate scholar" of Vikramaśilā university's eastern gate (modern-day Bihar in India), a key post in the university's leadership. Ratnākara was known by the title kalikālasarvajña ("the Omniscient One of the Degenerate Age") and is depicted as one of the eighty-four mahāsiddhas (great yogic masters).
Le shentong ou zhentong (gzhan stong) « vide d’autre » est dans le bouddhisme tibétain une branche (interprétation) de la philosophie madhyamaka selon laquelle le « vide » de la nature ultime ou tathagatagarbha se comprend comme « vide de ce qui n’est pas elle », et non comme vide de nature propre. La réalité ultime est identique au buddhajnana, nature claire et lumineuse non duelle de l’esprit possédant les qualités de bouddha (buddhaguna), révélée par la méditation après dissipation des réalités contingentes et relatives.
Ratnakīrti (11th century CE) was an Indian Buddhist philosopher of the Yogācāra and epistemological (pramāṇavāda) schools who wrote on logic, philosophy of mind and epistemology. Ratnakīrti studied at the Vikramaśīla monastery in modern-day Bihar. He was a pupil of Jñānaśrīmitra, and Ratnakīrti refers to Jñānaśrīmitra in his work as his guru with phrases such as yad āhur guravaḥ. Ratnakīrti's work has been termed as "more concise and logical though not so poetical" compared to that of his teacher, although he does build on much of Jñānaśrīmitra's work.