Author Affiliation: Sapienza University of Roma, Italy.
摘要
From a relatively marginal theme in the cursus of the yoga adepts, the issue of yogipratyakṣa - the special power of perception that most of the Indian traditions attribute to the yogis - opens to a far wider dimension, absolutely crucial for Indian philosophy as a whole: the question of whether a seeker of truth may do without revealed tradition. In addressing the issue of yogipratyakṣa, the Buddhists are driven by two different yet concentric aims: on the one hand, to admit in the individual the capacity of seeking for truth by his forces alone, independently from the support of any revelation, and, on the other, to protect the central tenets of Buddhism from brahmanical critics, who through sophisticated dialectics are capable of questioning any truth obtained by way of mere reasoning. The Buddhists are strongly contrasted by a brahmanical school, Mīmāṃsā, which denies even the theoretic possibility of such special perception by the yogi: to admit that man, either due to a natural gift or a specific psyco-physical training, is given access to what exceeds the range of senses (or, more generally, of human reason), provides a threat to the supersensous (atīndriya) par excellence, dharma, whose radical otherness requires foundation on a non-human authority: vedic revelation. For this, Mīmāṃsā has established itself as the exclusive interpreter and guardian. After outlining the main lines of the Buddhist-Mīmāṃsaka debate, this paper examines the view of another non-Buddhist school, the tantristic Pratyabhijñā, as expressed in a recently discovered fragment of its most significant and complex text, Utpaladeva's Īśvarapratyabhijñā-vivṛti.
目次
La Pratyabhijñā e lo yogipratyakṣa 47 Bibliografia 55 Testi 55 Studi e traduzioni 56
