Sakyabuddhis Commentary On Pramanavarttika I 3 And Its Vrtti

Author(s): Ernat Steinkellner
Publisher: Ernat Steinkellner
Catalog link: https://jainqq.org/explore/269416/1

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SĀKYABUDDHI'S COMMENTARY ON PRAMĀNAVĀRTTIKA
13 AND ITS VRTTI*
By Ernst Steinkellner, Vienna
After introducing the three kinds of logical reasons (PVSV 2,14-19) Dharmakīrti presents the essentials of the third kind, non-perception (anu palabdhi), in PV I3 (=5 (PVSV 4,5-5,6]) for the first time. These brief formulaic statements are difficult and sometimes misunderstood'. Although Dharmakīrti treats the topic in greater detail later on” and in subsequent works, making the earliest commentary on this passage accessible may therefore be useful for a better assessment of its meaning. For here Dharmakīrti not only introduces his ideas on negative cognition, but also indicates many of its aspects that are elaborated only later.
It is unfortunate that the manuscript of the only commentary on this crucial first formulation of Dharmakīrti's theory extant in Sanskrit, namely that by Karnakagomin, should be lacking a folio (PVSVT 30,11ff.). Thus, the original Sanskrit of Sākyabuddhi'st commentary
* Dr. Ono Motoi read this paper and his good suggestions are gratefully acknowledged.
1 They are translated in S. MOOKERJEE - H. NAGASAKI, The Pramāņavārttikam of Dharmakīrti. An English Translation of the First Chapter with the Autocommentary and with Elaborate Comments [Karikās I-LI]. Patna 1964, p. 22f., and R.P. HAYES - B.S. GILLON, Introduction to Dharmakīrti's Theory of Inference as Presented in Pramānavārttikasvopajñavrtti 1-10. JIP 19 (1991) 1-73, p. 6f. and p. 59ff. - For their interpretation of. H. YAITA, Hõsho no hininshiki [“Dharmakīrti's anupalabdhi"), in: Makio Ryokai hakushi shõju kinen ronshū Chūgoku no shūkyōshiso to kagaku. Tokyo 1984, p. 35-45, and T.J.F. TILLEMANS, Dharmakirti and Tibetans on adrśyānupalabdhihetu, in: Proceedings of the VIth Conference of the International Association for Tibetan Studies, Fagernes 1982 (to be published).
2 Cf. PV I 198–212 = 200-214), PVSV 101,3-107,14 (translated in H. YAITA, On anu palabdhi. Annotated translation of Dharmakīrti's Pramānavārttikasvavrtti I. Taisho Daigaku Daigakuin Kenkyū Ronshū 9 [1985] 216199 & II. Chizan Gakuho 34 [1985] 1-14), and PV IV 260ff.
3 Cf. PVin II 11,12ff. and III 40ff., HB 21,18ff. and VN 4,20ff.
4. Following Prof. Frauwallner, I have hitherto used the form Sākyamati as the name of the author of the Pramāņavārttikatīkā and pupil of Devendrabuddhi. FRAUWALLNER originally used the name Sākyabuddhi (Festschrift für Moriz Winternitz. Leipzig 1933, p. 238ff. = Kleine Schriften. Wiesbaden 1982,
WZKS 38 (1994) 379-387

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which has regularly been incorporated into Karnakagomin's explanations”, is also not extant, although particularly in this case a knowledge of the original phrasing would be most desirable. Only a few Sanskrit fragments have been transmitted in the margins of the manuscript of Manorathanandin's Pramāņavārttikavrtti.
The following is a critical edition with a translation of the Tibetan translation of Sākyabuddhi's Pramāņavārttikatīkā (PVT) on the passage PVSV 4,5–17 for which Karnakagomin's explanation is missing. The edition is based on: D-Edition of Derge, edd. J. TAKASAKI et al. Tokyo 1982: mDo 'grel Je (= Tshad ma 3, No. 4220), f. 13al-14a7 N - Edition of Narthang, mDo 'grel Je (No. 3710), f. 15a7-17a37 P - Edition of Peking, ed. D.T. SUZUKI. Tokyo - Kyoto 1966-1971: mDo 'grel Je (97) (= Vol. 131, No. 5718), f.15b5-17b2. Only significant variants are indicated. The orthographical variants given are those of the Peking edition. Words and phrases in italics are those of the explained text.
CRITICAL EDITION
(P15b5 [N15a7, D13al]) *mi dmigs pa'i dban du byas (6) nas
tshad ma rnams ni mi (N15b) 'jug pa (PV I 3[= 5ja) żes bya ba la sogs pa smos te gan dag mi 'jug pa yin že na tshad ma rnams so || man po'i tshig smos pa ni bgsal ba'i bye brag gis& tshad ma rnams mano pa'i phyir ro || (7) yan na lun las bltos pa' yin tel 'di skad du ’og nas kyan luń log pa yan dňos po med pa sgrub par byed pa ma yin no zes 'byun nob || tshad ma rnams ldog pa'i mi dmigs pa de ñid
med la mi 'jug 'bras bu can (PV I 3[=5]b)
p. 485ff.) and later proposed *Sākyamati to be the correct equivalent of Sakya blo which he assumed to be an abbreviated form of Sākya blo gros (WZKM 44 [1937] 69 = Kleine Schriften, p. 576]n. 1). I regret having been unaware for a long time of the fact that the name occurs in the Mahāvyutpatti (new edition No. 3487). Thus his name is definitely Sākyabuddhi.
5 Cf. E. STEINKELLNER, Philological remarks on Sākyamati's Pramāņavārttikaţikā, in: Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf, edd. K. BRUHN - A. WEZLER. Wiesbaden 1981, p. 283-295.
6 PVV 284, second part of n. 4, and 285, n. 1 and 4, contain sentences that can be related to PVT.
7 I would like to thank Prof. Shigeaki Watanabe for copies of the relevant pages in the Narthang edition from the collection of Naritasan sent some years ago.
8 bye brag gis corr. (cf. Whedena): bye brag gi NPD. 9 man D: yin NP.

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Sakyabuddhi's Commentary on Pramāṇavārttika(vṛtti) I 3
te yul la sogs pas bskal pa'i dños po ni yod par tha sñad gdags pa las med pa'i phyir med pa źes bya'o || (P16a1) mi 'jug 'bras bu can ces bya ba ni yod pa'i ses pa dan sgra dan tha sñad rnams ni 'jug pa'o || de bkag pa ni mi 'jug pa ste | gan la 'bras bu de yod pa la de (2) skad ces bya'o || de bstan pa'i phyir yod pa'i ses pa dan sgra dan tha sñad dgag pa'i 'bras bu can yin te źes bya ba smos te | tha sñad ni sgrub pa❜o || ci'i phyir źe na yod pa'i ses pa la (3) sogs pa de dag ni dmigs pa snon du 'gro ba can yin pa'i phyir ro || de bas na rgyu med na 'bras bu yan med do sňam du bsam pa yin no ||
yod pa'i ses pa la sogs pa1o dgag pa'i 'bras bu (4) ñid 'di ni 'dra ba'i no bo yin te źes bya bar sbyar ro || yod pa'i ses pa la sogs pa ni yod pa źes bya ba'i sgrar brjod do || med pa'i ses pa la sogs pa ni med pa źes bya ba'i sgrar brjod do || (5) yod pa dan med pa ni yod pa dan med pa dag go || de gñis go rims bźin du dgag pa dan sgrub pa ni yod pa dan med pa dgag pa dan sgrub pa ste | de gñis kyi gtan tshigs dag go | yod pa (6) dgag pa'i gtan tshigs ni bltar11 mi (N16a) run ba mi dmigs pa'o || med pa sgrub pa'i gtan tshigs ni dmigs pa'i mtshan ñid kyir gyur pa mi dmigs pa'o || de dag gi12 'dra ba'i no bo yin te 'di ltar (7) dmigs pa'i mtshan ñid (D13b) kyir gyur pa mi dmigs pa yan yod pa'i ses pa la sogs pa dgag pa sgrub par byed pa kho na yin no ||
ji ltar mi dmigs pa gñi ga yod pa'i tha sñad dgag pa'i 'bras (8) bu ñid can yin par 'dra ba de bźin du yan bstan pa'i phyir 'di ltar zes bya ba la sogs pa smos so || dmigs pa ñid yod pa yine la de yan gñis tedre zig gan gi tshe las la yod pa'i (P16b1) bya ba yin par brjod pa de'i tshe ni dmigs pa dños po run ba'i mtshan ñid13 yin ted | gan la mtshan ñid dros po run ba'i mtshan ñid yod pa de la de skad ces bya'o || dgan gi tshe byed pa po la yod (2) pa'i bya ba yin pa'i phyogs de la ni de'i rten can gyi ses pa 'jug pa yin ted | ses pa 'jug pa gan la rten dños po run ba de yod pa de la de skad ces bya'o ||
381
de ni ne bar btags pa'i phyir yod (3) pa źes bya'o || ci'i phyir źe na de las yod pa'i ses pa dan sgra dan tha sñad dag 'jug pa'i phyir te de las źes bya ba ni dmigs pa las so || mi dmigs pa ni med pa rnams kyi med pa (4) yin no źes bya ba ni mi dmigs pa ni de Itar dños dan ñe bar btags pa'i bye brag gis dños po yod pa'i mtshan ñid kyi11 dmigs pa las bzlog pa yin te bum pa la sogs pas dben pa'i (5) sa gźi'i mtshan ñid dam de ses pa'i mtshan ñid yin no || de ni med pa rnams kyi med payin no || de ltar na bltar run ba mi dmigs na dños po'i dban gis yod pa log pa15 ran gi (6) rgyu mtshan can gyi ses pa dan sgra la sogs pa bzlog
10 sogs pa NP: sogs D.
11 bltar ND: Itar P.
12 gi NP: ni D.
13 mtshan ñid D: mtshan ma ñid NP.
14 kyi D: kyis NP.
15 log pa ND: la log P.

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par byed past dmigs pa'i mtshan ñid kyir gyur pa dag mi dmigs pa (N16b) kho na med pa rnams kyi med pa yin par rigs na ran bźin gyis (7) bskal pa dag go 11 ji ltar te the tshom yod pa'i phyir de dag ni dmigs su zin kyan med pa yin no ze na de ni bden mod kyi 'on kyan rtogs par byed pa'i dban gis med pa zes brjod kyi dños (8) po'i dban gis ni ma yin te rtogs par byed pa ni &mi dmigs pa mnon' par 'dod pa'i don mi byed pa'i phyir yod kyan med pa dan 'dra bar sems sol || de bas na don ni 'di yin te med pa (P17al) dan 'dra ba'i med par san bżin gyis 8 bskal pa (D14a) dag mi dmigs pa ni med pa yin pas de’i phyir 'di la yan hrtogs par byed pa'i bsam pa'i dban gis yod pa log pa ran gi rgyu mtshan can19 (2) gyi yod pa'i ses pa la sogs pa zlog20 par byed doh źes bya ba yin no |
gtan tshigs bye brag la bltos nas
| la la med ses 'bras bu can (PV I 3[= 5]cd) żes bya ba la sogs pa la gtan tshigs ni mi (3) dmigs pa'o || de'i khyad par ni gtan tshigs bye brag ste de la bltos pa des na mi dmigs pa la la med pa'i21 ses pa'i 'bras bu can yin te ses pa zes smos pa ni ñe bar mtshan pa yin pas (4) med pa śes pa la sogs pa'i 'bras bu can yin no zes bya ba'i tha tshig go || la la źes bya ba ni bltar run ba mi dmigs pa'o || yan gtan tshigs ni gan yin de’i bye brag ni ci žig ce (5) na gtan tshigs ni zes bya ba la sogs pa smos so || mi dmigs pa de'i bye brag ni khyad par ro || de yań dmigs pa'i mtshan ñid kyir gyur pa'i yod pa can yin te | dmigs pa'i mtshan (6) ñid kyir gyur pa'i yod pa can mi dmigs pa'i phyir zes khyad par du byed pa'i phyir ro || yan ci ste mi dmigs pas med pa'i ses pa la sogs pa bsgrub kyi | med pa kho na ni ma yin že na (7) mi dmigs pa'i rtags kyis zes bya ba la sogs pa (N17a) smos so || med pa bsgrub par bya ba yin par khas len na 'yul gan zig med par sgrub par byed pa de dmigs pa med pa yan mi (8) dmigs pa gźan gyisi sgrub par byed dgos par 'gyur te de yan med pa'i no bo ñid yin pa'i phyir ro || ji ltar don dmigs pa med pa mi dmigs pa gźan gyis sgrub par byed pa de (P17bl) bzin du dmigs pa dmigs pa med pa yan mi dmigs pa gźan gyis bsgrub par bya dgos pas thug pa med par thal bar 'gyur 'ba'i phyir rtogs par byed pa ma yin par 'gyur ro || 'on te ñes (2) pa der gyur na mi ruń źes te dmigs pa med pa ni mi dmigs pa med par ran kho nas 'grub par 'gyur ro że na i
16 bden ND: dben P. 17 mnon corr. (cf. abhīstao): brjod NPD. 18 gyis D: gyi NP. 19 rgyu mtshan can corr. (cf. 'nibandhanam): rgyu can NPD. 20 pa zlog D: bzlog NP. 21 la la med pa'i D: la la NP.

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SANSKRIT MATERIALS
Small index letters indicate the beginning and the end of a correspondence in the edited text. For the meaning of the signs characterizing the different kinds of textual remains cf. E. STEINKELLNER, Methodological Remarks on the Constitution of Sanskrit Texts from the Buddhist pramāna-Tradition. WZKS 32 (1988) 103-129. An addition to the signs given there (p. [116-]118) is: T'r textus usus secundarii modo referendi, a text used secondarily by
way of reference. padas in bold type and italics are considered to belong to the original text; padas in italics belong to that text but have been changed with regard to form or syntactical position; other word-forms do not belong to the original text but to the witness text,
(a) T- anupala......ity āha apravịttir ityādi kesām apravsttih
pramāņānām | bahuvacanam vyaktibhedena pramāņānām bahutvāt āgamāpeksa... (PVSVT 29,26-30,11) vyaktibhedena mānabahutvāt āgamāpeksayā vā ...... ägamasyäpi nivýttir nābhāvam sādhayatīti vakşyate (PVV 284,
n. 4, $2) (c) T
upalabdhiḥ sattvam eva (PVV 285, n. 1,1. 1f. [+ PVSV 4,10]) (d) T'r - upalabdhiḥ karmadharmaś ced vastuyogyatā kartrdharmas cej
jñānam (PVV 285, n. 1, 1. 1) (e) T - asatāñ cānu palabdhir asattvam (PVV 285, n. 1, 1.2 [+ PVSV
4,11f.)) (f) T' - drøyānu palabdhau vastuvasān nivrttam sattvam svanimittam
jñāna...ādi nivartayati (PVV 285, n. 1, 1. 3f.) (g) T' - adrsye 'py abhīstakāryakaranād asatkalpe (PVV 285, n. 1, 1.4) (h) T' - pratipattyadhyavasāyān nivsttam sattvam svanibandhanam ...
... nivartayati (PVV 285, n. 1, 1. 4f.) (i) - yasya visayasyābhāvaḥ sādhyate tadu palabdher apy abhāvo
'nyānupalabdhyā tasyāpy anyayā | (PVV 285, n. 4)
TRANSLATION
Referring to non-perception, he says
"non-activity of valid cognitions"22, etc. (Question:) "Whose non-activity?" (Answer:) Of the valid cognitions23. He gives the plural, because in terms of the different individual
22 PV I 3(= 5)a apravrttih pramānanām. 23 In the Sanskrit original, the pratīka states only "non-activity" (cf. [a]).

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cases there are many valid cognitions. Or (rather) in reference to authoritative tradition (āgama); accordingly he will later also say: “Absence of authoritative tradition, too, does not prove non-existence”24. Only this non-perception which consists of an absence of valid cognitions
results in non-activity towards that which is not existent 25. Since with reference to something that is distant in terms of) place etc. a designation as existent is absent, it is (called) "non-existent”. “Results in non-activity": cognizing, naming or handling (something) as existent26 is activity. Its negation is non-activity. Wherein this result occurs, (that) is so called. To explain this, he says: "results in the negation of cognizing, naming or handling (something) as existent". Handling (vyavahāra) is effectively dealing (with it [*sādhana]). Why [does he say so]? Because these, cognizing etc. (something) as existent, presuppose perception. Therefore (his) intention is, that if the cause does not occur, neither the effect does occur.
This resulting in the negation of cognizing etc. (something) as existent "is a like character”, that is the context. Cognizing etc. (something) as existent is expressed in form of the word "existent"; cognizing etc. (something) as non-existent is expressed in form of the word "nonexistent". (Something) existent and non-existent are the two (something) existent and non-existent. Negation and affirmation respectively of these two are negation and affirmation of something existent and nonexistent. In both logical reasons for these two. Logical reason for a negation of something existent is a non-perception of something imperceptible. Logical reason for an affirmation of something nonexistent is a non-perception of something which meets the conditions for perception. In both these (reasons) there is a like character. In this way also a non-perception of something which meets the conditions for perception certainly proves the negation of cognizing etc. (something) as existent. In order to explain further the manner how the two non-perceptions are like in (their) resulting in a negation of behaviour towards something existent (* sadvyavahārapratisedhaphala), he says "to be precise", etc. Existence is perception, indeed. And this is (of) two (kinds). In the first place, when it is said to be a predication of existence (*sattvakriyā) with regard to the object (karman), then perception is characterized as [or: a name for] the capacity of something real. In what there is the character, [i. e.) the character of the capacity of something real, that is so called. When showever) a predication of existence with regard to an
24 A paraphrase of PVSV 102,1f.: tatra na śāstranivettir abhāvasādhani . 25 PV I 3(= 5)b apravrttiphalasati ). 26 Here and in the following phrased with the genitive particle (yod pa'i).

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agent (kartr) is proposed, in that case (perception) is the occurrence of a cognition based on that. The occurrence of a cognition which has that basis, (i. e.) the capacity of something real, that is so called.
This (latter perception) is (called) "existence" on account of a (metaphorical) usage27. Why? Because cognizing, naming or handling (something) as existent occur on account of this. "On account of this”, (i. e.) on account of perception. “And the non-existence of non-existing (things) is non-perception": (i. e.) non-perception is contrary to perception which in this way is defined as real existence (*vastusattva) in terms of the difference of [being both] reality and metaphorical usage28. [I. e.] it is either defined as the place which is without a pot etc., or defined as the cognition of that (place). This is the non-existence of non-existing (things). If in this way a perceptible is not perceived, existence as excluded by virtue of reality (vastuvaśāt) excludes cognizing, naming etc. which are conditioned by the same. Therefore it is correct that only non-perception of something which meets the conditions of perception is the non-existence of non-existing (things), namely of such (things) that are distant in terms of essence (*svabhāvaviprakrsta). (Question:) “Since it is doubtful, how (can) these [perceptibles] be nonexistent, although they have at least once] been perceived?” (Answer:) That is true! However, they are called "non-existent” by virtue of the cognizing act (*pratipattivaśāt), not by virtue of reality. For in respect of the cognizing act (pratipatti), non-perceived (things), although existent, are considered as if non-existent, because they are not effective of an intended purpose (abhīstakāryākaranāt). Then the meaning is the following: Since a non-perception of things) distant in terms of essence as non-existent as if (really) non-existent is non-existence, therefore, in the present case, too, existence as excluded by virtue of cognitional determination (pratipattyadhyavasāyāt) excludes cognizing etc. (something) as existent which is conditioned by the same. In the verse)
"A certain kind (of non-occurrence of valid cognitions), because it depends on a peculiarity of the reason (hetu29), results in the cognition (of something) as non-existent"30
27 This means that only the capacity of something real, namely to be perceived etc., is the primary meaning of "perception". But since cognizing etc. something as existent occurs on account of perception in its cognitional aspect, it is metaphorically called "existence", too.
28 I owe the decisive idea for interpreting this sentence to my student Birgit Kellner.
29 In all these cases hetu is interpreted by the translation gtan tshigs as meaning "logical reason".
30 PV I 3(= 5)cd asajjñānaphalā kā cid dhetubhedavya peksaya l.

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etc., reason (hetu29) is non-perception. A qualification of this (nonperception) is the reason's 29 peculiarity; a dependence on this (peculiarity). Therefore, a certain kind of non-perception results in the cognition (of something) as non-existent. Since the word "cognition" is a synecdoche (*upalakṣana), the meaning is that it results in the cognizing etc. of something non-existent. "A certain kind" is non-perception of something perceptible.
When (asked): "And concerning the reason (hetu29), what is its peculiarity?", he says "the reason" (hetu29) etc. The peculiarity of this nonperception is a qualification. And this (qualification) is that which has existence (yod pa can) that meets the conditions for perception. For (it) is qualified in the form "because something which has existence that meets the conditions for perception is not perceived"31.
E. STEINKELLNER
If (it be asked): "Why does a non-perception prove the cognizing etc. of something as non-existent, but not non-existence itself?" he says: "through the sign of non-perception" etc. (I.e.) If one assumed nonexistence [itself] to be proved, (then) also the non-existence of the perception of that (non-perception) which proves some object to be nonexistent would have to be proved by (yet) another non-perception. For this (proving) non-perception, too, is essentially a non-existence. In the same way, (then), as the non-perception of a thing were proved by another non-perception, non-perception of perception, too, needed to be proved by another non-perception. Since in this way an infinite regression would follow, there could be no (definite) cognition. (Objection:) "If this fault ensues, [cognition of non-existence] would (indeed) be out of the question. Non-perception (then) could be proved without non-perception through nothing but itself (*svata eva)." (Answer:) In this way existence would be also non-existence 32.
PV I
PVin II
Abbreviations
Pramāṇavārttika, chapter I: RANIERO GNOLI, The Pramāṇavārttikam of Dharmakirti. The First Chapter with the Autocommentary. Text and Critical Notes. [Serie Orientale Roma XXIII]. Roma 1960.
Pramaṇaviniscaya, chapter II: ERNST STEINKELLNER, Dharmakīrti's Pramāṇaviniścayaḥ. Zweites Kapitel: Svarthānumānam. Teil I: Tibetischer Text und Sanskrittexte. [SbÖAW 287/4 = Veröffentlichungen der Kommission für Sprachen und Kulturen Südasiens, Heft 12]. Wien 1973.
31 Cf. PVSV 2,16f.
32 For this and the following cf. PVSVT 30,19ff. which again incorporates Sakya buddhi's explanations.

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Sakyabuddhi's Commentary on Pramanavarttika(vrtti) 13 387 PVT PVV PVSV Pramanavarttikatika Pramanavarttikavrtti: Dharmakirti's Pramanavarttika with a commentary by Manorathanandin, ed. R. SANKRITYAYANA. Patna 1938-1940. Pramanavarttika(sva)vrtti (cf. PV I) Pramanavarttika(sva)vrttitika: Acarya Dharmakirteh Pramanavarttikam (svarthanumanaparicchedah) svopajnavrttya Karnakagomiviracitaya tattikaya ca sahitam, ed. R. SANKRTYAYANA. Allahabad 1943. Vadanyaya: MICHAEL TORSTEN MUCH, Dharmakirtis Vadanyayah. Teil I: Sanskrit-Text. [SOAW 581 = Veroffentlichungen der Kommission fur Sprachen und Kulturen Sudasiens 25). Wien 1991. Hetubindu: ERNST STEINKELLNER, Dharmakirti's Hetubinduh. Teil I: Tibetischer Text und rekonstruierter Sanskrit-Text. (SBOAW 252/1 = Veroffentlichungen der Kommission fur Sprachen und Kulturen Sudasiens). Wien 1967. VN HB