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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Neither is one proving something [already] established, nor does this [impermanence, etc.

It need not mean that when one knows something inferentially one must also be aware of the justification basis, i. Neither prmaanavarttika inheres in the other, but they do both nontheless inhere in the same objects, such as sounds and so forth. And thus because of their same force, there is only a pratibandha between the latter two [viz.

The four chapters deal, respectively, with inference for oneself svarthanumanavalid knowledge pramanasiddhisense perception pratyaksaand dharmwkirti for others pararthanumana.

True, the theoretical possibility of having a thesis-statement does not seem to have been of great practical importance: They could cheerfully allow that when one person sees a vase and another thinks about it, the type of understanding may be different but the object is the same in that the conceptual thought grasps a real universal vaseness that inheres in the same particular vase that is perceived.

Pramanavarttika – Wikipedia

The argument in k. Dharmaklrti then uses the Method of Paraphrase, to maintain that what the proponent is actually proving is that ordinary and real pleasure, etc. For example, contradictions such as saying that desire and other [passions] are the root of immorality and that bathing also annuls immorality. Frauwallner to conclude that Dharmaklrti probably did not finish his work.


PVBh above “Suppose the two [types of] objects taught in the treatise—viz. Because one doubts whether it is excluded from the dissimilar instances, namely, from entities which are of the nature of impermanence.

Studies in Indian and Tibetan Buddhism.

Therefore, svayam would be needless. This is what is meant by the word svadharmin [in the PS]. For example, PV I, k. Acta Indologica 3 [Corrigenda to his edition of PV, pp.

In spite of being framed in vigorous rhetoric, this argument from silence is, for some of us at least, much less significant than it was made out to be: Indeed it is explicitly ruled out in later prescriptive accounts of how Buddhists should argue. Thus, the restrictions which svayam imposes would become pointless.

The question then arises in what way particulars have properties or powers. Gillon – – Mind It had been used in Plato’s rejection of Protagoras’s relativism “If it were true, it would be false; therefore it is false” and became known as a conse- quentia mirabilis in the Renaissance, figuring prominently in mathematical proofs. Dharmakirti gives dharmakurti highly philosophical interpretation of this idea—it is more than just simply a matter of theses having to obey proper accepted use of the Sanskrit language.


Dharmaklrti’s argument is a complex reductio ad absurdum.


Now if the permanence which is the nature of pleasure, etc. In the former case, it would not apply to them; in the latter case it would itself be a particular and unable to apply to other particulars. This page was last edited on 28 Aprilat There would only be a fault if the svadharmin were being refuted, but such is not the case. In short, mere wishes are irrelevant: According to Dharmottara, the adversary might then argue: For example, [contradictions such as when it prramanavarttika said that] desire, etc.

Monier-Williams, Sanskrit-English Dictionary s.

He would not even be allowed to state dharmairti argument, he would be declared beaten as soon as he had pronounced the thesis. A “successful” nonexistence proof should not become fallacious simply because its “success” entailed that the subject would fail to exist! Serie Orientale Roma 23Rome: Finally, see PSVb bl: Itar snah ba dan bcas pa brjod pa la sogs pa la bzlog na gnod pa can gyi tshad ma med pas khyab pa med pa ‘i phyir gtan tshigs nid ma yin pas na So there is no [conventional] acknowledgment pratiti at all of sasin not being accepted to be candra, and this [thesis, viz.

The differences between effects would be subtle ones that often escape our perception.