Доказательство перерождения: причиность ума от ума.

Cognition, however, according to the Vaibhasikas is devoid of any form belonging to subject cognised. Cognition is coexistent with the object and has for its origin the same conditions as the object itself. If the cognition and the object be thus mutually related, the former becomes pramana with reference to the latter.(1) Jayanta in his Nyayamanjari develops the doctrine which he has introduced there as a purvapaksa. Cognition and object are but two co-existent momentary entities, as they are originated by kindred cause-complex ( tulya-samagryadhina ). Cognition in any particular moment is due to the cognition of the previous moment as its material cause ( upadana-karana ) together with the object of the previous moment as the auxiliary cause ( sahakari-karana ). Again, the object at any particular moment is due to the object of the previous moment as the material cause together with the cognition of the previous moment as its auxiliary cause. Thus both cognition and object depend on a kindred cause-complex ( samagri ) and the cognition which rightly corresponds to the object is the pramana of that object. In spite of the fact that every thing cognition as well as object, is of a momentary character, human life and its activities have been rendered possible only on the continuity of cognition and object in the above process

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