Present an exposition of the debate between Naiyāyikas and Buddhists with reference to the notion of Pramāna and Pramāņaphala.
The debate between Naiyāyikas and Buddhists regarding Pramāṇa (valid means of knowledge) and Pramāṇaphala (result of valid knowledge) reveals distinct epistemological perspectives.
Naiyāyikas uphold a clear distinction:
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Pramāṇa: Is the instrument or process of knowing. For example, the sense organ in perception, or the inferential process itself.
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Pramāṇaphala: Is the result or cognition of the object. For instance, the knowledge "this is a pot." The pramāṇa is separate from its phala. They often adhere to parataḥ prāmāṇya (extrinsic validity).
Buddhists (especially Dignāga/Dharmakīrti schools) generally merge them or view them differently:
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Pramāṇa: Is the cognition itself, the unique, non-conceptual awareness (svalakṣaṇa) that apprehends an object.
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Pramāṇaphala: Is the subsequent ascertainment or the successful practical activity resulting from that cognition. Some argue the phala is simply the self-awareness inherent in the pramāṇa. They often lean towards svataḥ prāmāṇya (intrinsic validity) for perception.
The debate centers on whether the means and result of knowledge are distinct entities or intrinsically linked, influencing how certainty and truth are understood.
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