Dharmakirti on the Duality of the Object: Pramanavarttika III (Leipziger Studien zu Kultur und Geschichte Sud- und Zentralasiens) [Eli Franco, Miyako. : Dharmakirti’s Pramanavarttika: An Annotated Translation of the Fourth Chapter (Parathanumana): 1 (Veroffentlichungen Zu Den Sprachen Und. Japan’s largest platform for academic e-journals: J-STAGE is a full text database for reviewed academic papers published by Japanese societies.

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Thus, the statements of the thesis and reason have no power with regard to the state of affairs [in question, i.

On the rare occasion when paroksa is actually being used to mean atyantaparoksa see k. This alternative explanation would have it that since the words sasin and candra are both coextensive in that they both refer to the one and only moonit would be impossible to give a similar instance sapaksaviz. He and his commentators give the argument that whatever is an object of a conceptual cognition and is hence an unreal fictioncan pramanavarttima designated by whatever word one wishes.

Dharmakīrti (Stanford Encyclopedia of Philosophy)

And what makes any property what it is consists in the contribution it makes to the potential causal behaviour of what has it. See our remarks in connection with k.

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In dharmakirt then is existence to be proved? In the absence of causal considerations, there would be no reason as to why a certain sound existed at one time and not another.

It ppramanavarttika regrettable that much of the thought of this highly inquisitive and subtle philosopher often became, in later Indian and Tibetan Buddhism, a series of unquestioned formulae to secure Buddhist fundamentalism.

Now, it is not so that words, which function purely by agreement, fail to apply anywhere. It was also influential among non-Buddhist thinkers like Akalanka and Adi Shankara. Ikog gyur dag la. Agnosticism may be unsatisfying, but it is, for the moment, the rational response here.

Corollaries of I and II: In PV IV, k. Now, when faced with the Buddhist PVV Finally, for the NM’s fivefold scheme, see NM ad k. Appendix B NS 2. The term candra is also indeed seen [to be used] for camphor and so forth. Thus a more exact formulation pramamavarttika such a thesis would be one, pramannavarttika that given in k. However, if these [i. Taken further, it would have major consequences for Buddhist ethics.

That [goal of the reason] is what it dharmkairti. It looks like we have something much like the two-fold process of reference-fixing and reference-borrowing that figure in causal theories of reference.


In that case, how is there any investigation on this by means of that [treatise]. Thus the word svayam himself is ineffectual.


Well, if observation and non-observation are no basis for knowing the co-presence and co-absence [of smoke and fire], how then does one know that smoke does not deviate na vyabhicarati from fire? To this an adversary might say that the subject, permanent space, has been invalidated. PVinT 30a7 bstan bcos khas blahs pa’i phyir ro.

Motilal Banar- sidass, Dharmakidti.

Now if the permanence which is the nature of pleasure, etc. The dharma alone is what is to be proved in this [dharmin].

Chinchore – – Motilal Banarsidass Publishers. The subject which he explicitly mentions may be “borrowed” from the opponent’s system and not accepted by him, while the subject which he actually intends and accepts is something else.

NM argues that the thesis needs to be reworded in the following way so that the dharmin does exist: And then why accept it?