David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Journal of Indian Philosophy 39 (4-5):553-569 (2011)
In his Pramāṇaviniścaya 3, Dharmakīrti criticizes the view of the Sāṅkhyas that the word anityatva (“impermanence”) means a process of transformation ( pariṇāma ) of primordial matter ( pradhāna ). In this connection, he deals with the following two explanations of transformation: (1) the disappearance ( tirodhāna ) of the previous dharma of an entity ( dharmin/dravya ) and (2) the cessation ( nivṛtti ) of the previous state ( avasthā ) of an entity ( avasthātṛ ). In response to these explanations, he proves that whenever a transformation takes place, the previous entity is destroyed, and therefore, impermanence does not mean transformation, but only destruction ( vināśa ). His criticism is basically along the same lines as Vasubandhu’s arguments found in the Abhidharmakośabhāṣya . However, because of developments in the theory of transformation, Vasubandhu’s criticism allows room for a retort from the Sāṅkhya. For this reason, Dharmakīrti augments Vasubandhu’s theory in order to make it sustainable against the more developed Sāṅkhya theory
|Keywords||Dharmakīrti Sāṅkhya Yuktidīpikā Vasubandhu Anityatva Pariṇāma Tirodhāna Avasthā|
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References found in this work BETA
Wilhelm Halbfass (1992). On Being and What There is Classical Vai Sesika and the History of Indian Ontology. Monograph Collection (Matt - Pseudo).
Albrecht Wezler & Shujun Motegi (eds.) (1998). Yuktidīpikā: The Most Significant Commentary on the Sāṃkhyakārikā. F. Steiner.
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Citations of this work BETA
Isabelle Ratié (2014). A Śaiva Interpretation of the Satkāryavāda: The Sāṃkhya Notion of Abhivyakti and Its Transformation in the Pratyabhijñā Treatise. Journal of Indian Philosophy 42 (1):127-172.
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