Philological Remarks On Sakyamatis Pramanavarttikatika

Author(s): Ernst Steinkellner
Publisher: Ernst Steinkellner
Catalog link: https://jainqq.org/explore/269693/1

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E. STEINKELLNER
PHILOLOGICAL REMARKS ON SĀKYAMATI'S PRAMĀŅAVĀRTTIKATĪKĀ
The literature of the Buddhist epistemological tradition in sheer volume consists mainly of direct or indirect commentaries on the different works of Dharmakirti'. As often observed in the philosophical literatare of India, in this Buddhist tradition, too, the doctrinal developments take place for a great part within the framework of commentaries and sequences of commentaries. The historian's interest in these commentaries, therefore, is usually multiplex: On the one hand it is necessary to use those explanations which prove to be useful for an understanding of the basic text, and to distinguish these explanations according to their degree of authority. And on the other hand the extensions and digressions are to be examined with regard to their value as a testimony for a development of the doctrine. Finally, if such development is to be met with, we have to pay attention to what extent this development has influenced the plain explanatory parts of the comments, too.
The two oldest commentaries on the Pramānavārttikam (PV) have been written by a direct pupil of Dharmakirti, Devendrabuddhi?, and by a pupil of the latter, Sakyamati". While Devendrabuddhi wrote his commentary on PV, chapters II-IV - in continuation of Dharmakirti's own commentary (svavrttih) on chapter I-, Sākyamati composed his text as a sub-commentary on these earlier explanations, covering all four chapters of the PV. Both commentaries are essentially philological commentaries, that offer primarily explanations of the direct meaning of Dharmakirti's words without commenting on the philosophical implications and structures of his system in the manner of the later ones.
Such- explanations looking beneath the surface and fully appreciating Dharmakīrti's thought, do not begin to appear before the second half of the eighth century, but culminate soon in the detailed and thorough productions of Dharinottara (ca. 750-810 A.D.) and Prajñākaragupta (ca. 800 A.D.), which bear witness to their authors comprehension of Dharmakirti's teaching as well as to their independence as philosophers.
Tibetan tradition records, that Dharmakirti had no great esteem for the commentary of his pupil Devendrabuddhi, for the very reason that he had concerned himself with the direct meaning only. Nevertheless we have to consider his expla1 From among the twenty tshad ma-volumes of the Peking edition (Ce-Ye) the commentaries
on Dharmakirti's principal works occupy more than fourteen, over twelve volumes dealing
with the PV and two with the PVin. 2 Frau wallner 1960, 119; 1961, 145 (ca. 630-690 A.D.) 3 Frau wallner 1933, 238 f.; 1961, 145 (ca. 660-720 A.D.) 4 Cf. Stcherbatsky 1932, 1, 39 f. 5 Frau wallner 1960, 119; the disparaging judgement on Devendrabuddhi's accomplishments
derives from the lineage of Prajhākaragupta (cf. Stcherbatsky 1932, 1, 44).

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nations as „authentic in accordance with Dharmakirti. Yet it is strange, that neither within the literature of the school nor within that of its opponents does this oldest commentary seem to have been made particular use of, but rather that the commentary of Sākyamati has been considered to be of greater interest. Of course, Sākyainati's commentary has gained value by the fact that Dharmakirti explained the first chapter of the PV himself, for with regard to this first chapter Sākyamati is the oldest commentator extant. And this might have been the reason - because of this chapter's import for the doctrinal history of the school for the fact that attention has also been paid later on to his sub-commentary on the chapters II-IV. The exceptional position of the first chapter with its commentary as a literary document has brought about the consequence, that commentaries have been composed solely for this chapter and others on chapters II-IV. Only of Sakyamati and the late Manorathanandin do we know for sure – since they are extant - that they have commented upon all four chapters. That this literary polarization is present within Säkyamati's work, too, can be seen from the relative proportion of volume: compared with the 487 folios on the first chapter we have only 251 folios on the rest. This, of course, is due to the fact, that in the case of the first chapter the commentary of Dharmakirti, too, had to be explained in full, while in case of the other chapters what mattered were the basic verses, and Devendrabuddhi's commentary did not have to be explained in every detail.
That Sakyamati's explanation of the first chapter with its commentary is older than that of Karnakagomin has finally been clarified". And that his explanations have been used by other Buddhist and non-Buddhist authors when dealing with Dharmakirti, has been shown by E. FRAUWALLNER even before a number of works of the school became available in the Sanskrit original through the rich manuscript finds by R. SANKRTYAYANA". Only today, with the help of these newly found Sanskrit materials and the much more easily accessible Tibetan translations, it becomes evident, that FRAUWALLNER's findings were not accidental, but rather, due to the fact that the tradition of the school has indeed valued the commentary of Sākyamati as the authoritative philological explanation of the Pramāņavārttikam.
Just in what way the explanations of Śākyamati have been used, is most clearly exemplified in the case of Karņakagomin's sub-commentary on the first chapter of
6 Frau wallner 1960, 120. 7 Regarding Karnakagomin cf. below; as to the possibility of other old commentatorial
traditions cf. note 16. 8 Cr. Irauwallner 1954, 152. 9 As Frauwallner 1954, 147 f. demonstrated, it was originally an independent treatise con
sisting of verses and a commentary which Frau wallner hypothctically calls the letuprakaranam (152). My impression is, however, that we do not actually have a verse-text with a commentary before us, but rather a treatise that has been composed as a unity, and where
the parts in prose have sometimes a commentatorial and sometimes a developing function. 10 Steinkellner 1979. 11 Kamalasia (Frauwallner 1933, 238 f.), and the Jainas Haribhadra (Frauwallner 1937, 65
74) and Kalyanacandra (Frauwaliner 1933, 239 f.) have used the PVT.

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the PV together with its commentary. GNOLI has already pointed out, that the word explanations"? of Karnakagomin are identical with those of Sākyamati". But his conclusion, that Sākyamati had taken these parts from Karņakagomin's text, is wrong. The relationship of the two is just the reverse: Karņakagomin has simply used Sākyamati's word explanation for his own word-explanation, and has expand ed these by smaller glosses, by paying attention to and introducing other word explanations, but above all by adding large digressions, polemics and systematical explanations, the latter of which must be considered as Karnakagomin's original contribution.
Another kind of utilization of the PVT is to be found in the textual material gathered in the appendix to the edition of Manorathanandin's PVV: a re-writing of word explanations by using Sākyamati's commentary, thus creating a new commentary into which Sākyamati's words and often long passages have been incorporated. Instances of this kind of secondary utilization of the Sākyamati-text are naturally difficult to trace. I can offer only a few examples for the commentary on chapters II-IV of the PV, but I would expect that material of this kind can be enlarged in time.
There are two reasons that make it desirable to prepare a reconstruction of Sākyamati's commentary, which on the basis of the extant materials in Sanskrit would be possible for almost the whole of the first chapter and some interesting parts of the other chapters. In the first place an observation of his commentary's secondary utilization would allow for an easy delimitation of the creative sections in the new commentaries and, thus, the determination of the development of the Dharmakirti-exegesis. And in the second place, by regaining the original this commentary which is still very near to Dharmakirti would be re-established in its authoritative value with respect to the forms and peculiarities of its language, too, since the Tibetan translation in spite of its general accuracy often remains ambiguous as to details of expression.
Considering the fact, however, that many important texts of the school still remain untreated, it would not be expedient at this time to attempt a reconstruction of Sākyamati's commentary as a whole. Yet it seems appropriate to point to the fact, that we are already in possession - if only in crude form -- of the original text of this authoritative explanation at least for the first chapter. And it is also evident, that on the other hand the Tibetan translation of the PVT provides us with an instance of control for large parts of Karnakagomin's commentary which has not been translated into Tibetan itself, but stands in need of such control considering its occasional gross corruption. In the following I would like to show, using a few examples, the prospects for regaining this important commentary as they present themselves on the basis of the material known so far.
12 I use the term word-explanation" for such explanations that are concerned only with the
direct meaning, grammatical analyses etc. of a text, as opposed to systematical explanations
that are mainly concerned with the philosophical meaning. 13 Gnoli 1960, XXI.

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II.
Pramāņavārttikațikā ! (svārthānumānam):
Since Karnakagomin incorporates the commentary, of Sākyamati into his own with very few changes, and uses it there for that part of his own commentary that gives the word explanation, his PVSVT must be considered as the inain-source for the first chapter of Sākyamati's PVT. In this circumstance the original text of the PVT is preserved almost entirely. I have already presented some observations on the method of Karņakagomin's utilization of the PVT'4: it is evident, on closer inspection, that Karnakagomin has not been copying these explanations mechanically, but with a critical consideration of their value, as on occasion he discards them in favour of other explanations.
The following synopsis for the beginning of the two texts serves as a good example for both the reconstructability of the PVT and the commentarial technique of the PVSVT. Identical texts (with only minor omissions or glosses) are printed in italics.
PV I, PVSV
Mangala (v.1) and Introduction (v.2)
introductory sentence (PVSV 1,8-9)
PVTPVSVT 1b1-262 1,6-1815 252-4a2 1,19-3,14
0 3,15-16 (anye !) 4a2-5 3,16-19
0 3,19-20 (grammatical gloss) 4a 5-562 3,20-4,2716 Sb2-7al 4.28-6,5
0 6,6-8.1217
0 . 8,13-14 Ta 2-3 8,14-16 7a3-5
0 7a5-6 8,19-20
0 8,20-23 7a6-761 8,24-29
9,1-12,1518
definition of hetu (v.3)
14 Steinkellner 1979, 149. 15 Different Mangala-verses and introductory words in both texts.. 16 PVT 4a7...Sb2 (= PVSVT 3.25 -4,27) is also extant, although with gross corruptions and
long omissions in PVV, Appendix 1, 515.3--23. On this Appendix cf. below p. 288. This piece of text contains an alternative interpretation of Dharmakirti's second introductory verse within the frame: anye tv anyarha...... iti: Sakyamati, therefore, has already been able
to refer to another, possibly earlier, commentatorial tradition on the first chapter. 17 Contains further discussion of various interpretations of PVSV 1,8f. 18 Contains further discussion of the hetu-definition and polemics against Jaina- and Mimämsä.
positions.

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The relationship of the two texts remains much the same to the end. There are, however, passages where Karnakagomin does not take over Sākyamati's commentary but offers other explanations instead. These alternative word-explanations, too, are not his own, but are taken from commentaries on other works of Dharmakirti. For Dharmakirti has transferred shorter and longer texts from his PV and PVSV to two of his other works, to the Hetubinduḥ, and in particular to the Pramānaviniscayaḥ. The polemics against Isvarasena e.g. from his commentary on PV I v. 1(= 3) (PVSV 1,12-2,10) is to be found again in HB 18.6 2*,5, and the second chapter of the PVin abounds in such texts. In these cases the Hetubindutikā of Arcata?o and the Pramāņaviniscayatikā of Dharmottara?! have been used by Karnakagomin in addition to Sākyamati's Tikā or instead of it. When these other explanations deviate from Sākyamati's commentary he often reports both explanations?2. Karņakagomin, of course, has probably been the first commentator of the tradition who was able to make such eclectic use of the whole coinmentatorial literature available to him'.
To sum up: the first chapter of Sākyamati's PVT can be reconstructed more or less completely with the help of the material to be gained from Kamalasila's Tattvasangrahapanjikā, Haribhadra's Anekāntajayapatākavyākhyā, Arcata's Hetubindutikā and, above all, Karnakagomin's Pramāņavārttika(sva)vịttiţikā, since these authors have used his word explanations for composing their own commentarial texts. For the time being this oldest commentary on one of the most important texts of the whole tradition can be easily read in its original Sanskrit wording by looking up Karnakagomin's comments and comparing them with the respective passages of the Tibetan translation of the PVT.
III.
With regard to Sakyamati's commentary on the chapters II-IV of the PV we have to be aware of the fact that he does not directly explain Dharmakirti's verses, but the commentary of Devendrabuddhi?. The following materials come from the
19 Cf. the ..parallel texts" in my edition of the PVin II. 20 E.g. PVSVT 13,19 ff., where he made use of HBT 12,26 ff., or PVSVT 27,6 ff. of IIBT 150,
17 ff. There are identical pieces of the text in PVT, PVSVT and FIBT; but a passage like PVT 8a7 --8b4 has been substituted in PVSVT 13,22--14,7 with the explanation of HBT 13,217. Thus it is clear that Karnakagomin has used the HBT, but that Arcaţa, too, has made use
of Sākyamati's PVT. 21 E.g. PVSVT 69,29 ff. uses PVinT 337a3 ff.; PVSVT 90,16-22 uses PVinT 31967-320a3,
and for the composition of PVSVT 374,25-376,29 cf. Steinkellner 1979, 142-147. 22 Cf. Steinkcliner 1979, 143 f. and 145 f. 23 Cf. Steinkellner 1979, note 26. 24 A fact which is sometimes overlooked (e.g. Gnoli in his schema 1960, XXVII; R. Sankrtyaya
na in his introduction to PyBh, tha). - Some pages of the original of this commentary have been found by G. Tucci in Nepal: ,,From Nepal I brought also a leaf only of the beginning of the Pramånavårttika of Dharmakirti, containing the beginning of the first Pariccheda,

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interesting Appendix I (515-531) in R. SANKRTYAYANA's edition of Manorathanandin's Pramānavārttikavrttih. This appendix contains shorter and longer unconnected pieces of texts of commentarial character. Vibhūticandra, the copyist of the manuscript', has not only added numerous footnotes to the manuscript, but also personal remarks and scholarly notes at the end of the manuscript8. I have not been able so far to find the original source for all of these texts. No. 1 (App 515) is a badly corrupted text from the beginning of Sākyamati's PVT29. The other texts - on the whole of unidentified origin -- have incorporated, however, some texts from Jinendrabuddhi's Viśālāmalavati" and a great number of texts from Sākyamati's PVT on the second, third and fourth chapter.
Pramāņavārttikatikā II (pramānasiddhih):
From the beginning of the second chapter which has a section of interest regarding the problem of the sequence of chapters in the PV (PVT 8563-8663), and corroborates, just by virtue of its giving an explanation, the sequence svārthānumana as the first and pramānasiddhi as the second chapter, we find extracts in the texts no. 2 and 3 of the appendix. Because of the import of this text'I present it as a whole and, since the text cannot be completely recovered from these fragments, I add the Tibetan translation in the version of Peking in order to fill the gaps. The pratikas from Devendrabuddhi's commentary are identified. Words without correspondence in the Tibetan translation are not in italics and additional words in the translation are added in brackets.
(PVT 8563 (C 71a7f.):) rgol ba dan lan bstan pa'i zur gyis le'u dan po dan gnis pa'i brel pa bstan pa'i phyir / (fragment 1: App 516,31-517,3 = PVT 8563-5:) āha: ācāryiyetyādi (PVP 162). iyan cātrāšankā: yady ācāryadharmakirtinā ('di bstan bcos) praniānasamuccayo vyākhyātum prastutas, tadā sa eva vyākhyāyatām; kimity ādāv utkramyānumānalaksanam" vyākhyātavān iti. asya parihāraḥ: ācāryiya (tshad ma'i mtshan nid kyi bstan bcos bsad pai) ityādi, acaryo 'tra dignāgaḥ (dod de).
and some pages of the commentary upon the same work by Devendrabuddhi..." (On some aspects of the doctrine of Maitreya natha) and Asanga. Calcutta 1930, 39). The chapter in question is probably the second (pramanasiddhi). Prof. Tucci has confirmed the existence of these pages, but due to a reorganisation of the ISMEO-library they are not available at the
moment. 25 Cf. PVV 513,4. 26 Cf. R. Sankrtyāyana's preface to the PVV, I; E. Frauwallner has studied these notes and
shown that many have been taken from Devendrabuddhi's commentary on the PV (1960,
119-123). 27 Cf. R. Sankrtyāyana, Sanskrit Palm-Leaf MSS. in Tibet. JBORS 21, 1935, 11-13. 28 Cf. PVV, Appendix, 515, note 1: pustakante kargadapatresu vibhūticandrenaiva likhitam. 29 Cf. note 16. 30 Cf. my paper: Some Sanskrit-fragments of Jinendrabuddhi's Visalāmalavati (to appear in the
felicitation-volume for Prof. Gaurinath Sastri). 31 Compared with the version of Cone, where our text is found in Vol. Ne, 71 a6 ff. 32 ādāv utkramya (..neglecting the first chapter)") has been misunderstood and translated by
dan por ran dban gis (,,at first on his own account").

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[PVT 8506-86al (C 7161-4):]" de' bstan bcos bsad par 'gyur ba nid yin pa'i phyir ro // de'i 'di ni slob dpon gyi'o // bstan bcos gari gis mion sum dai rjes su dpag pali tshad ma mtshon par byed pa de ni/ tshad ma'i mtshan nid kyi bstan bcos te / tshad ma kun las btus pa zes bya ba'o // mu stegs kyi dgra 'chos sin mi ses pa las skyob pa'i phyir nes pa 'i tshig gi tshul gyis bstan bcos so // slob dpon gyi yan de yin la tshad ma'i mtshan nid kyi bstan bcos kyan yin pas żes bya ba ni khyad par gyi bsdu ba'o // slob dpon gyi dul ba'i tikā4 la sogs pa yod mod kyishad ma'i mtshan nid kyi bstan bcos ma yin no // de las gżan pas byas paitshad ma'i mtshan nid kyi bstan bcos yod mod kyi / slob dpon gyi ma yin no // de bas na grii ga smos so // (fragment 2: App 517,5-6 = PVT 86a1-2:) (de'i) pūrvatikākārāsadvyākhyāmus tirthikavimatin căpaniya yathāvasthita 6-vyākhyānam vyākhyā, tasya nibandhanam anumānam. (PVT 86a2-6 (C7164-7):) de Itar na don dan don ma yin par rnam par 'byed pa'i mtshan nid can ni bsad pa yin no // de'i yon rjes su dpag pa rten yin te rnam par rtog pa dan bcas (: bcos C) pa nid kyi ph; ir ro // de bas na thabs su gyur ba nid kyi phyir de nid dan por mam par bżag pa yin no // gal te slob dpon phyogs kyi glan pos rjes su dpag pa'i mtshan nid mdzad pa de Ita na yan rgyas par rnam par dkrugs nas mam par bżag pa de Ita na skyon yod pa ma yin no //
tshad ma mnam 'grel gyi le'u dan por tshad ma kun las btus pa'i ran gi don gyi rjes su dpag pa'l le'u rtsod nan lan btab pa'i sgo nas don gyis (: gyi P) rnam par bsad nas / de la ci'i phyir rim pa las brgal (: rgal C) nas mdzad ces bya ba'i rtsod pa 'di la / de'i phyir slob dpon gyi (PVP 162) zes bya ba la sogs pa smos te / (fragment 3: App 517,29-518,2 = PVT 86a6-7:) laksyante skandhadhātvāyatanāni yena sāstrena tal laksanasāstram tripitakam. pramānañ ca tad, avisamvāditvāt, laksana. sastram ceti pramānalaksanaśāstram bhagavatpravacanam ... iti bhāvah. (PVT 86a7-8663 (C 72a1-3):) de'i bsad pa'i rgyu ni tshad ma'i mtshan nid kyi (: phyir C) bstani bcos bsad pa'i rgyu'o // slob dpon gyi yan de yin la (: pa P) tshad ma'i mtshan nid kyi bstan bcos bsad pa'i rgyu yan de yin pas na zes bya ba ni las dzin pa'o // de gań że na / rjes su dpag pa ste / rjes su dpag pa ston pa'i phyir tshad ma kun las btus pa'i ran gi don gyi rjes su dpag pa'i le'u ni rjes su dpag pa'o // de skad du gan gi phyir rjes su dpag pa la brten nas bcom ldan 'das kyi bka'rigs pa dan Idan pa yin gyi / gźan mu stegs pa dag gi ni ma yin no des bstan par 'gyur ro // de skad du bsad pa ni rnam pa gżan yin no // rjes su dpag pa de yan ran gi don gyi rjes su dpag pa'i le'ur rnam par phye (: bye C) ba de bas na tshad ma kun las btus pa'i ran gi don gyi rjes su dpag pa'i le'u de nid rtsod nan lan btab pa'i sgo nas shar rnam par bsad pa nid yin no //
After these introductory remarks Sakyamati comments upon Devendrabuddhi's
33 This explanation of the compound acāryiyapranitapramānalaksanaśāstra- has been stripped
of its grammatical character and reformulated in the appendix in the following way: tena pranitam yat pramanalaksanaśāstram pratyaksinumana svarūpaprakāśakam pramanasamuccayakhyam tanniter evodyotayitum prastutatvāt tasya vividhaprakāram visesera ca vārttika
rūpena... (App 517,3-5). 34 Has Dignāga's Guņāparyan tastotraţikā (P 2045) been referred to as *Vinayațīkā? 35 The pūrvatikākāra must be Isvarasena. 36 Tib.: khyad par du.

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explanation of Dharmakirti's pramana-definition (PV II v. 1a: pramanam avisarvadi jñānam). The later part of text no. 3 of the appendix contains a number of passages from this commentary.
fragment 4 (App 521, 26-27 = PVT 8664-5): tad atra vrttikārah37 slokapātanikām f'grel pa) kurvan pramanabhūtāyety (PS I la) etat svayam vyācaste. pramānam jāta iti (PVP 2a1) bhūtasabdah prādurbhāvārthaḥ
fragment 5 (App 522,1-5 = PVT 8666-87a2): nanu bhāvanābalanispannanirmalāvikalpābhrānta-jñānātmakatvad bhagavatah pratyaksapramānasvabhāvatā sāksād asty eva kiin upacaraśrayeneti cet, adoso 'yam, savikalpajñānāvasthasrayenābhidhānod ity eke. idam tv atra yuktam"°; yady api yathoktapramanātmakaḥ sadā bhagaran, tathāpy asamvyavahāriko 'sau 'vasthābhedah. tataḥ sāmvyavahārikapramāņenopamiyate (zes bya ba).
fragment 6 (App 522,9-10 = PVT 87a2): pramānam avisamvādijnānam iti (PV II 1a) avisamrāditvam jranatvan ca (mtshan gzi) anūdya prāmānyam vidhiyate".
fragment 7 (App 522,23-26 = PVT 87a4-5): tad evam visayadharmasyāpi samvādasya sambhavāj jñānagrahanam kątam ity etat kathayan āha: sa punar artham paricchedvetyādi (PVP 2a5f.). sa punas samvādo visayadharma ity (PVP 261) anena sambandhaḥ, kadā punar asau bhavatity āha: arthasy'a vicchidya pravrttāv iti (PVP 2a6).
fragment 8 (App 522,27-30 = PVT 87a6-8): pratyaksāvikalpakatvān na niscayah, kintu tadābhāsotpatt(imātram). anumane tu niscaya eva. yady evam, pratyaksenāvikalpena (satyamithyājalādinām)** vivekasya kartumos asakyatvāt katham tato 'tham paricchidya pravrttir iti cet, ucyate: dvidhā pratyaksāšrayā pravrttir adyābhyāsavati ca.
fragment 9 (App 523,6-14 = PVT 8764-88al): katham tarhi paricchedyeti 46 vacanam etanmatena (?)"? iti cet, uktam atra tadākārotpattimātrena tathā vyapadesa iti. samsayena pravartamānah katham preksāpūrvakāriti cet, ko virodho 'tra, na hi ya eva niscayena pravartate, sa eva preksāpūrvakāri. tathā hi pravrttau hetudvayam arthasamsayo 'rthaniscayas ca. nivíttāv api dvayam evānarthaniscayo 'narthasamsayas ca. taträdyena hotudvayena yaḥ pravartate nivartate ca pascad
37 I.e. Devendrabuddhi. 38 The following sentence has a parallel in fragment. I of the Visalamalavati which comes from
App 519,3 f.: pramanan casou bhūtas ceti pramanabhūtah. Cf. my above-mentioned paper
(note 30). 39 According to Tih. gruh ra dri ma med pa rnam par mi rtog pa 'khrul pa med pa't: -nişpanna
niskalpa vikalpāvikalpabhranta. App. 40 rigs pa ma yin no C 7261. 41 Tib.: mtshan nid briod pa'o. 42 According to Tib. mi bslu ba de yah yohs su bcad nas "jug pa the pratika here would be sa
punah paricchedya samvādah pravrttau; artham is, however, confirmed by PVP 2as (don
yons su bcad nas). 43 According to Tih. skyes pa tsam yin no: -utpatteh App. 44 According to Tib. chu la sogs pa bden pa dan rdzun pa: mithyāphalavādinām App. 45 Tib. rnam par 'byed par must be corrected to rnam par 'byed pa byed par. 46 Tib.: don yons su bcad nas. 47 Tib. has only: shig ji Itar run.

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yena“, sa preksāpūrvakāri bhanyate loke. yadi ca niscayenaiva pravstti", tadā kşsivalādinām kysyādişv apravsttih. na hi tesām anāgatasasyādinișpattau niscāyakam pramānam asti.
kimrüpo 'sau visa yadharmaḥ samvāda ity aha: yatha samihitetyādi (PVP 2a6)So. yathā yena rūpena sā...
Pramāņavārttikațikā III (pratyakşam):
A long fragment from Sākyamati's commentary on PVP on PV III 57 is contained in text no. 11 of the appendix. This verse offers the example of the shine of a lamp or a jewel in order to show that the validity of cognition results from practical efficiency.
fragment 1 (App 528,17-529,14 = PVT 205b7-207a3): tadās? pratyaksāmımānavyatiriktam tstiyam idam pramāņam āpatitam. tathā hi maniprabhāyām maņibuddher na pratyakşam, bhrāntatvāt savikalpakatvāc ca, pratyakşatvam tv etadviparitam”nāpy anumānam, alingajatvāt. na capramānam , vastu samvādāt (że na). atrocyate: anumānam evaitats. tathā hy anumānasya sāmānyalaksanamS6 anantaram sthāpayisyate: paroksārthasya anyasambandhāt pratipattir anumānam itis 7 iha ca manau maniprabhāsambandhāts atkāryatvāt tasyām (mani)prabhāyām"9 maņibhrāntir utpadyate. tataḥ kāryalingajatvād anumānam eva tathā hi maniprabhāyām ādāv abhrāntam eva cakşurvijnanam upajāyate; tena ca kāryalingasvarūpam adhigatam, yataḥ svalakṣanam eva lingam....60 na ca kalpitarūpasyānyatvam tādātmyatadutpatti vā staḥ.
katham svalaksanenānvaya iti cet, na brūmas tenaiveti, kin tu tajjātiyena svalaksanāntareņa, tathā coktam: tajjātiyo 'pi hi nāmābhedavivakṣāyām sa eveti62
48 Tib. adds: bsad pa gris kyis 49 Tib. adds: no mishar. 50 Tib. gives the full pratika: ji Itar 'dod pa'i don de Ita bu'l no bo'l. 51 Tib.: ji Itar no bo gan gis don du gfier ba'i me la sogs pa ni ji Itar 'dod pa ste. 52 According to Tib. the objection starts here: gal te de Ita na ni... S3 Tib. adds a third reason:...dan... bzlog pa nid yin pa'i phyir ro. 54 Tib. Ishad ma nid ma yin pa. 55 Tib.: tshad ma gdan du thal ba ma yin te rjes su dpag pa nid kyi nan du 'du ba phyir rol! 56 According to Tib. rjes su Page #10

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tasmāt samānajātiyasvalaksanāny eva vijātiyavyāvstyupādhikāni sākalyenāpekṣitāni sāmānyam ity ucyante. yatrāpi krtakatvādayo (Idog pas tha dad pas) vyavasthāpyante, tatrāpi müdhapratipādanopāyavidhānārtho dharmadharmivibhāgah. gamakan tu lirga-svalaksanam eva. tathā cāha: dharmadharmitayā bhedo buddhyākārakrtonārtho 'piti". dhūmāl lingāl lingini jñānam utpadyamānam na dhūma eva (mer) adhyāropena pravartate, kin tv. 66 anyatra pradese. maniblırāntis tu maniprabhākhya eva linge (na)67 linginam āropayantiti cer, tatah kim. na hiyatā68 sambandhād utpannatvam hiyate, desabhrāntir atrādhikety etāvat tu brimaḥ. tatraiva dese manipräpakatve(na)69 mă bhūt prāmānyam, maņinātrapräpane tu kenānumanatyam vāryate. sarvan cānumānam bhrāntam isyata eva, maņibhrāntāv anvayavyatirekasmaranam năstiti cet, yadi nästi, na tāvatānunānatvābhāvah. yo hy anvayavyatirekāv asmstvā drāg eva?' dhūmād vahninampratyeti, tadā kim tajjñānam anumānaljñānamy?? nesyate. trinīpat tu lingät tad utpadyata ity etāvatānumānam iti brūmah. yady anumānam eva maniprabhāyām maņibhrāntih. (ji Itar rjes su dpag pa tshad ma nid du "jog pa na / nor bu sgron ma'i 'od dag la (: las]?' żes bya ba la sogs pas)drstāntikriyate.na hy anumānasya sāmānyenāvisamvāde sādhye 'numanasyaiva drstāntatvam yuktam ayam apy adoṣaḥ, yato manibhrantlaus bhrāntatve 'pi (dños po la)visamvādamātram icchati. (asya)?? tu dhümādilinga (jānumānasya)78 abhrāntatvam vastupratibhāsitvam ca. anyathā hy avisamvāditvam na syādity ato manibhrāntir drstāntatvenopādiyate".
Pramāņavārttikațikā IV (parārthānumānam):
Text no. 9 of the appendix contains two fragments of Sākyamati's commentary on PVP 329a2 ff., commenting on PV IV 34ff., where Dharmakirti refutes a sadvitiyaprayoga of the Cārvākas. That prayoga is quoted in PVP 329a3f. and extant in one of its forms in the original due to quotations in PVV 427,7 and PVBh 496, 31f.: abhivyaktacaitanyasariralaksanapurusaghasānyatarena sadvitiyo ghataḥ, anut
63 Tib. rtags kyi: lingam App. 64 Tib.blo Yrnan pas byas pa, PVSV -krto.-kalpito App. 65 PVSV 3,1 f. (hhedo dharmadharmitaya ...) 66 kin tu App: lib. o na ci yin te na. 67 Tib.: sto 'dogs par byed pa ma yin. 68 Tib. di isam gyis: iyaram App. 69 Tib. phrad par byed pa nid kyis: prapakatve App. 70 According to Tib. dran ba nid med par mod la, eva seems to go with asmrtva. 71 vahinam App. 72 Tib.rjes su drag pa 'i ses pa: anumānam App. 73 manipradipaprabhayoh (PV III 57a). 74 kimartham farhi să App. 75 .bhrante App. 76 paro vak tr. App. 77 anyasya App. 78 According to Tib, rtags las skyes pa'i rjes su dpag pa 'di: lingasya App. 79 The text has an iti placed at its end, and the anonymous author of text no. 11, not agreeing
with Sakyamati's explanation, offers his own interpretation of the example 529,17 ff.

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Philological Remarks on Śākyamati's Pramāṇavārttikaṭīkā
palatvāt, kuḍyavat. The following fragment is interesting for it begins with a refer. ence to a Cārvāka-explanation of this prayoga
fragment 1 (App 526,10-20 PVT 316a5-31665): mahābhūtānām evābhivyaktiviteso madalaktivac caitanyam iti. abhivyaktam caitanyam yasmin dehe sa (mnon par bsal ba sems yod pa can ñid do // de dag kyan de yin la lus can yin pas na żes bya ba las 'dzin par bya'o //) tathābhūto dehaḥ svabhāvo yasya puruṣasya sa tatha, pascad" ghatatabdena dvandvaḥ, nirdharane şaṣṭhyāḥ saptamyā vā dvivacanam etad avayavāvayavisambandhe va ṣasthi tayor anyatarena ghatena puruṣeņa vā saha dvitiyena vartata iti ca dvitiyah, asti hi dṛstante nutpalätmakasya" kudyasyānyatarena ghatena sadvitiyatvam; ekenäpi sadvitiyatve" nyatarena sadvitiyatvam samanyena siddham iti na sadhyena niranvayata tatha ghaṇasyāpi sädhyadharmino Sesaghatapakṣikaraṇe tenaiva sadvitiyatvam ayuktam iti sāmānyenāpi sadhane tathablütena purusena sadvitiyatvan päriseṣyāt sidhyatiti (anyo)6 manyate, atretyadi (PVP 329a4)" (gog par byed do). tādṛśasya purusasya (gñis pa dan bcas pa) anuktāv api icchavyāptasya sadhyatvät tasya cäsiddhatvad drstante 'nanvayadoṣaḥ
88
fragment 2 (App 527,2-13 PVT 317a2-317b1):...(bum pa tha dad par rtog pa ni) ghatanityatvam sabdam pratijñāyate tadablyupetavirodhaḥ, sabde ghafanityatvasyanabhyupagamat. adiśahdad (PVP 32965) amumānavirodho pi (gzun ste). anyadharmasyanyatra sadhya-manatvāt sabdabhedena ca kalpune sadlyavikalatādoso dṛṣṭānte, siddheng vinäseneti (PV IV 36c) dharmiviseṣāparigraleṇa vināsasāmānyasya" siddhatvat. tadvata iti vināšavataḥ, anyenaiva prakāreņa savitiyatvaprayoge 'nvayavaikalyādikam asmabhir uktam, tvaya" tv anyathaiva parikalpya tulyadosatäpädanam krtam ity etat kathayitum aha: na hityādi (PVP 329b 7). anyatararthäntaratvam samanyam ghate sadhyadharmini kudye ca dṛṣṭāntadharmini upanitam iti pratikṣiptam sadhyam iṣṭam parasya (so sor gnas pa ma yin pa ne bar god pa) sädhyadharmigatam vänyatarärthäntaratvam sädhyam, dṛṣṭāntadharmigatam veti yavat, na hy atrānyatararthāntaratvam kudyadharmo ghate 'sti
94
80 Tib.: gah la yod pa.
81 Tib.: de nas.
82 App inserts: vyājena ca mahābhūtāvyatiriktam caitanyam prayogena sādhayati.
83 'nutpatyatmakasya App.
84 Tib.: gnis pa yin na.
85 According to Tib. rjes su 'gro ba med pa nid: -anvitam nidarsanam App.
86 According to Tib. gtan dag: mano App.
87 Tib.: 'di la rjes su gro ba tes bya ba la sogs pas...
88 Tib.: bum pa la yod pa'i mi rtag pa flid.
89 badhya- App.
90 Tib.: stoi pa yin no.
91 asiddhena App.
293
92 correct phyi for ci P.
93 taya App.
94 Tib.: ston par.
95 I have difficulty interpreting the following sentence; except for the words without correspondence in Tib. the word-order, too, is different in the beginning.
96 Tib.: de spyi'ï.

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sadhyam nāpi ghatadharmaḥ kudye sadhyam istam anvetitio7 sādhyavaikalyādikamo brūmah, yena” tulyado satā syāto sadhyadharma eva tādrsa iti (PVP 329b 8) yathoktapuru saghasāpekşānyatararthantarabhāvalaksanah (snar bsad pali tshul gyis) nirūpyamano na siddho 'sti.
fragment 3 (App 527,30 = PVT 317b1f.): tadvån kumbha 100 ity (PV IV 37b) asya vivaranam anyatarasadvitiyaghata iti (PVP 330a2)...
ABBREVIATIONS AND LITERATURE
App
PV
PVin PVin 11
PVin T PVT PVP PVBh
PVV, Appendix I, 515-531. Cone-edition Peking-edition. Tokyo-Kyoto 1955-1961. Pramanavarttikam: Pramanavarttika-Karikā (Sanskrit and Tibetan). Ed. Yusho Miyasaka. Acta Indologica 2, 1971-72, 1-206. (Chapters I, II, III of my sequence correspond to chapters IJI, I, II with Miyasaka) Pramanaviniscayah E. Steinkellner, Dharmakirti's Pramānaviniscayah, 2. Kapitel: Svārthanumānam. Wien 1973. Pramanaviniscayatikā: P 5727 (Dse, 1 -- 347a8; We, 1-20965) Pramanavārttikatika: P 5718 (Je, 1-402a8; Ne, 1-348a8) Pramānavārttikapanjikā: P 5717(b) (Che, 1-390a8) Pramanavārtikabhāsyam or Vārtikālankāraḥ of Prajhākaragupta. Ed. R. Sankrtyāyana. Patna 1953. Pramānavārt tikavsttih: Dharmakirti's Pramāņavārttika with a commentaty by Manorathanandin. Ed. R. Sankrtyāyana. Patna 1938-40. Pramānavārt tik a(sva)vrttih: G. Gnoli, The Pramāņavārttikam of Dharmakirti, the first chapter with the autocommentary. Roma 1960. Pramanavārttikasva)vsttiţikā: Dharmakirteh Pramānavārttikam (svārthānumānaparicchedah) svopajsavrttyā Karnakagomi-viracitayā tattikayā ca sahitam. Ed. R. Sahkrtyayana. Allahabad 1943. Pramānasamuccayah: M. Hattori, Dignāga, On Perception, being the Pratyakşapariccheda of Dignāga's Pramāṇasamuccaya from the Sanskrit fragments and the Tibetan versions. Cambridge, Mass., 1968. Hetubinduḥ: E. Steinkellner, Dharmakirti's Hetubindun. Teil I. Wien 1967. Hetubindutikā of Bhatta Arcata with the Sub-Commentary entitled Aloka of Durveka Misra. Ed. S. Sanghavi, Muni Jinavijayaji. Baroda 1949.
PVV
PVSV
PVSVT
PSI
HB HBT
Gnoli, R. (1960): Introduction. In: PVSV. Frauwallner, E. (1933): Dignaga und anderes. Festschrift für M. Winternitz zum sicbzigsten Ge
burtstag. Leipzig. 237--242. Frauwallner, E. (1937): Zu den Fragmenten buddhistischer Autoren in Haribhadras Anekānta
jayapataka. WZKM 44, 1937, 65-74.
97 Tib. differs considerably: de yan ji skad du bsad pa'l chos can tha dad pas ne bar bkod pa
gan yan run ba-sna tshogs pa'i ngyu Nid kyis brgyud pas rjes su 'gro ba med pa'i phyir kho bo
cag... (PVT 317a7f.) 98 Tib.: ston pa la sogs pa yin par. 99 Tib.: de skad du briod na skyon meshuhs par bstan par 'syur ro. 100 Tib.: de Idan pa yan. 101 It has recently been studied by Watanabe Shigeaki: Sadvitiyaprayogah - Indo ronrigaku
no ichi damnien. Mikkyōgaku 13-14 (Takai Ryushu kanreki kinengo), 1977, 194-209.

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Philological Remarks on sakyamati's Pramanavarttikatika 295 Frauwallner, E. (1954): Die Reihenfolge und Entstehung der Werke Dharmakirti's. Asiatica, Festschrift Friedrich Weller-zum 65. Geburtstag, Leipzig, 142-154. Frauwallner, E. (1960): Devendrabuddhi. WZKS 4, 119-123. Frauwallner, E. (1961): Landmarks in the History of Indian Logic. WZKS S, 125-148. Stcherbatsky, Th. (1932): Buddhist Logic. Vol. I. Leningrad. Steinkellner, E. (1979): Miszellen zur erkenntnistheoretisch-logischen Schule des Buddhismus I. Zur Datierung Karnakagomins. WZKS 23, 141-150.