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8), pp. 78-85; R. Jackson, 'Atheologyand Buddhalogy' (fn. 15), pp. 479-83; H. Krasser, Sahkaranandanas jsvarapakaranasQlik~epa, Teil 2, op. cit. (fn. 23), pp. 19-55. Hindu Doctrines of Creation and Buddhist Critiques 29 contesting part{es were claiming a more or less common ground of logic. It is on this ground that the participants in sixth- and seventh-century polemics sought to reformulate their traditional arguments for their philosophical positions in accordance with the. formal principles obligatory since Dignaga's breakthrough.

8), pp. 116f. l09-14. 11 Cf. Chemparathy, op. cit. (fn. 8), pp. ; J. Bronkhorst, 'God's Arrival in the Vaisesika System', Journal of Indian Philosophy 24, 1996, pp. ; J. Bronkhorst, 'MimaIT,lsa versus Vaisesika: Parthasarathi and Kumarila on the Creation and Dissolution of the World', in R. in onore di Raniero Gnoli ne! suo 70° compleanno (Roma: Istituto Italiano per l' Africa e I'Oriente 2001), 171-81, pp. 176f. 12 From Bronkhorst, 'God's Arrival', op. cit. (fn. 11) p. 286 (with some deviations).

29 Such alternatives, or God alone, are also discussed in a number of works of questionable origin, but attributed to Nagarjuna. 30 God as cause is also a target of Bhavya, a major polemic of this school,3! as well as of the didactic poet Santideva. 32 Similarly, the arguments derived from theodicy are presented here in many variations, but also an argument from causality is elaborated which refutes God on the grounds that as he is only one - that is, single and permanent - it cannot be explained how he could be active at all.

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Cronovisore. La macchina del tempo by François Brune


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