Compare between Nyaya and Buddhist definitions of Perception.

Perspectives on Perception

Most classical Indian philosophical schools accept perception as the primary means of knowledge, but differ on the nature, kinds and objects of perceptual knowledge. Here we first survey Buddhist and orthodox Hindu schools’ definitions of perception (excluding Vaiśeṣika and Yoga schools since they simply take on board Nyāya and Sāṃkhya ideas, respectively) and note the issues raised by these definitions. As mentioned above, the orthodox schools generally accept both non-conceptualized (indeterminate) and conceptualized (determinate) perceptual states in sharp contrast to the Buddhist view that perception is always non-conceptualized or indeterminate awareness.

2.1 Buddhist nominalism

The oldest preserved definition of perception in the Buddhist tradition is the one by Vasubandhu (c. 4th century CE), “Perception is a cognition [that arises] from that object [which is represented therein]” (Frauwallner, 1957, p. 120). However, the more influential and much discussed view is that of later Buddhist Yogācāra philosopher Diṅnāga (c. 480–540 CE) for whom perception is simply a cognition “devoid of conceptual construction (kalpanāpodhaṃ)”. Taber (2005, p. 8) notes two important implications of this definition. First, perception is non-conceptual in nature; no seeing is seeing-as, because that necessarily involves intervention of conceptual constructs, which contaminate the pristine given. Perception is ___ ________ __________ _____ ________ ___ ________ ___ _____ ______.
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