A History of Indian Medical Literature v1.c17.49

v1.c17.49

The kṣaṇabhaṅgavāda (the doctrine concerning the momentariness of any conglomeration of elements) was known, 122 as well as the concept of svabhāvoparama (the cessation of the dhātus due to their svabhāva). 123 The indriyabuddhās are said to be kṣaṇika (momentary). 124 The pratītyasamutpāda (chain of dependent origination) 125 and the Four Noble Truths¹²⁶ were known. Perception (pratyakṣa) and inference (anumāna) are, as in Buddhist logic, the chief means of acquiring valid knowledge (pramāṇa).¹²⁷ Pratyaya and āyatana are used as synonyms of nidāna and hetu.¹²⁸ The term upadhā has the same meaning as upādāna (grasping) in Buddhist thought.¹²⁹ Vedanā (sensation) has the same position in the Carakasaṃhitā as it occupies in Buddhist texts.¹³⁰ The ṣaḍdhātuka nature of the embryo and the individual human being is laid stress on.¹³¹ The five pañcakas of Caraka¹³² resemble the three groups of six dhātus of the Buddhists. The use of manas as a synonym of sattva resembles the Buddhist tradition, in which citta, manas and vijñapti are synonyms of vijñāna.¹³³ The position of prajñā in the Carakasaṃhitā has affinities with the significance of this term in Buddhist thought.¹³⁴ The six promoters of prāṇa (prāṇavardhana), etc., may be related to the six pāramitās of the Buddhists.¹³⁵ The Carakasaṃhitā employs some peculiar words which are found in Buddhist texts.¹³⁶