The Pratyabhijna system, elaborated in the tenth and eleventh centuries by the Kashmiri philosophers Utpaladeva and Abhinavagupta, presents a rational justification of the metaphysical principles contained in the Saiva nondualistic scriptures. However, contrary to what one might expect, many arguments to which Utpaladeva and Abhinavagupta resort when defending their idealism belong to Buddhist rather than &aiva sources. This article examines the profound influence, in this respect, of the Buddhist "logico-epistemological school" on the Pratyabhijna system. But it also shows that Utpaladeva and Abhinavagupta are not unknowingly or unwittingly influenced by their Buddhist opponents: they systematically emphasize this influence, thus taking full responsibility for appropriating their rivals' concepts. Moreover, they highlight their fundamental diver- gence regarding the way consciousness manifests a seemingly external and diverse universe, most notably by replacing the Vijiianavadins' tra- ditional analogy: according to the Saivas, perceived objects should not be compared to dreamt objects, but to yogins' creations.
目次
Introduction 437 The main argument from the Vijnanavada: the necessity of being simultaneously aware of the object and its cognition 439 Additional arguments from the Vijiianavada: the contradictory nature of the external object 446 The Pratyabhijna philosophers9 strategy to distance their idealism from the Vijnanavada 453 Divergence regarding the cause of phenomenal variety - criticizing the theory of impregnations and the dream model 453 Putting forward another model: the yogin's creation 460 Perception or the freedom to be passive 464 Conclusion 473
