This article discusses a peculiar Sā $$\dot {\text{n}}$$ khya-Yoga theory of transformation (pariṇāma) that the author of the Pātanjalayogaśāstra created by drawing upon Sarvāstivāda Buddhist theories of temporality. In developing his theory, Patanjali adaptively reused the wording in which the Sarvāstivāda theories were formulated, the specific objections against these theories, and their refutations to win the philosophical debate about temporality against Sarvāstivāda Buddhism. Patanjali’s approach towards the Sarvāstivāda Buddhist theories was possible, even though his system of Yoga is based on an ontology that differs considerably from that of Sarvāstivāda Buddhism because both systems share the philosophical view that time is not a separate ontological entity in itself. Time is a concept deduced from change in the empirical world. This agreement results from the common philosophical orientation of Sarvāstivāda Buddhism and Yoga, which takes the phenomenon of experience as the basis of philosophical enquiry into the structure of the world. The intention that guided Patanjali’s adaptive reuse was twofold. On the one hand, he aimed at winning the debate with Sarvāstivāda Buddhism about how the problem of temporality can be solved. He thus integrated four mutually exclusive theories on temporality into a single theory of transformation of properties (dharma) involving a second-level and a third-level theory on the transformation of the temporal characteristic mark (lakṣaṇa) and on the transformation of states (avasthā), respectively. On the other hand, Patanjali intended to achieve philosophical clarification regarding the question of how exactly properties relate to their underlying substrate in the process of transformation of the three constituents or forces (guṇa) sattva, rajas and tamas of matter (pradhāna) that account for all phenomena of the world except pure consciousness (puruṣa). Patanjali’s theory of transformation is thus of central importance for his Sā $$\dot {\text{n}}$$ khya ontology, according to which the world consists of 25 categories or constituents (tattva), i.e., of primal matter (prakṛti) and its transformations and pure consciousness.

中文翻译：

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一切有部佛教时间理论和巴旦佳拉瑜伽转化理论 (pariṇāma)

这篇文章讨论了 Pātanjalayogaśāstra 的作者通过借鉴有部佛教的时间性理论创造的一种奇特的 Sā $$\dot {\text{n}}$$ khya-Yoga 转化理论（pariṇāma）。在发展他的理论时，帕坦伽利适应性地重复使用了有部论的表述、反对这些理论的具体反对意见以及他们的驳斥，以赢得针对有部论佛教的关于时间性的哲学辩论。巴坦伽利对有部佛教理论的研究方法是可能的，尽管他的瑜伽体系基于与有部佛教有很大不同的本体论，因为这两个系统都拥有哲学观点，即时间本身并不是一个单独的本体论实体。时间是从经验世界的变化中推导出来的概念。这种一致源于有部佛教和瑜伽的共同哲学取向，即以经验现象作为哲学探究世界结构的基础。引导 Patanjali 适应性重用的意图是双重的。一方面，他的目标是赢得与一切有部佛教关于如何解决时间问题的辩论。因此，他将关于时间的四种相互排斥的理论整合为一个单一的属性转化理论（dharma），涉及关于时间特征标记（lakṣaṇa）和状态转化（avasthā）的第二级和第三级理论。 ）， 分别。另一方面，帕坦伽利 (Patanjali) 打算就在解释世界所有现象的三种成分或力量 (guṇa) sattva、rajas 和 tamas (pradhāna) 的转变过程中，属性如何与其底层基质确切相关的问题进行哲学澄清除了纯粹的意识（puruṣa）。因此，帕坦伽利的转化理论对于他的 Sā $$\dot {\text{n}}$$ khya 本体论至关重要，根据该本体论，世界由 25 个类别或成分 (tattva) 组成，即原始物质 (prakṛti ) 及其转化和纯意识。