svasamvitti-svabhava-vs-phala-claims

{
 "packet_id": "ip:svasamvitti-svabhava-vs-phala",
 "schema_version": 2,
 "artifact_type": "argument_fabric_claim_packet",
 "source": {
  "source_id": "analysis:svabhava_vs_phala_abhinavagupta_dignaga",
  "title": "Svasaṃvitti as Nature vs. Result: Abhinavagupta and Dignāga on Self-Awareness",
  "author": "Abhinavagupta, Dignāga, Dharmakīrti; curated from Tantrāloka and Buddhist pramāṇa sources",
  "source_files": [
   "/root/projects/tantraloka/read-clean/ahnika-01.txt",
   "content/information-packets/buddhist-response-crystal-argument-claims.json",
   "content/information-packets/dharmakirti-pv3-reflexivity-claims.json",
   "content/source-metaphysics/q-reflexivity-intrinsic-or-constructed.argument.json"
  ],
  "external_sources": [
   {
    "source_id": "coseru:perceiving-reality",
    "title": "Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy",
    "author": "Christian Coseru",
    "doi": "10.1093/acprof:oso/9780199769409.001.0001",
    "source_quality": "scholarly_monograph"
   },
   {
    "source_id": "coseru:consciousness-causality",
    "title": "Consciousness and Causality: Dharmakīrti Against Physicalism",
    "author": "Christian Coseru",
    "source_quality": "scholarly_article",
    "locator": "Section on svasaṃvitti as phala — Dignāga's PS(V) 1.8-10"
   },
   {
    "source_id": "kawajiri:self-awareness-pratyabhijna",
    "title": "A Critique of the Buddhist Doctrine of Self-Awareness in the Pratyabhijñā School",
    "author": "Kawajiri",
    "source_quality": "scholarly_secondary"
   }
  ],
  "tradition_scope": "cross_tradition"
 },
 "target_question_id": "q:reflexivity-intrinsic-or-constructed",
 "extracted_by": "hermes_analysis",
 "extracted_at": "2026-07-26",
 "status": "source_extracted_primary_secondary",
 "review_note": "The core distinction — svasaṃvitti as svabhāva (nature) vs. phala (result) — is the crux that separates the Trika Pratyabhijñā from the Buddhist pramāṇa tradition on self-awareness. The Tantrāloka passage at Ahnika 1 directly addresses this by denying that self-awareness could be the object of a pramāṇa. Coseru's work documents the Dignāga position where svasaṃvitti is the phala of perception. Further primary passage extraction from Dignāga's PS(V) is needed.",
 "claims": [
  {
   "claim_id": "cl:abhinavagupta-svaprakasa-svabhava",
   "source_type": "primary_text",
   "source_id": "text:tantraloka-ahnika1",
   "source_span": {
    "file": "/root/projects/tantraloka/read-clean/ahnika-01.txt",
    "locator": "lines 7739-7749",
    "quote": "sarvasya, svasaṁvedyaṁ svaprakāśam na tu svasaṁvedanānyapramāṇaprameyam, tasya devātidevasya parāpekṣā na vidyate | parasya tadapekṣatvāt svatantro 'yam ataḥ sthitaḥ || ... asya bhagavataḥ pramāṇāgocaravāt ata eva svatantrātmaṇy avatiṣṭhate na tv anyatra tadviviktasyānyasyābhāvāt pratyutānyadviśvaṁ tadvyāptatvāt tanmayam eva saṁbhavati",
    "translation": "Everything's own nature is its own object of awareness and is self-luminous; it is not an object of a means of knowledge that is other than its own self-awareness. That God Who surpasses the gods does not depend on any other, because every other depends on Him, and so He is always independent. [...] The Lord is not in the field of any means of knowledge, and so abides within his own independent nature, certainly not elsewhere, because there is nothing else separate from that."
   },
   "claim_text": "Abhinavagupta holds that self-awareness (svasaṃvedana) is not the result of a cognitive act but the very nature (svabhāva/svarūpa) of consciousness itself. Consciousness is svaprakāśa (self-luminous) intrinsically — it does not become self-aware by taking itself as an object via a pramāṇa. To treat self-awareness as the phala of a pramāṇa would make consciousness dependent on something other than itself (parāpekṣa), violating its svātantrya (independence). Self-awareness is what consciousness IS, not what it PRODUCES.",
   "targets": [
    {
     "target_id": "cand:a