Page #1
--------------------------------------------------------------------------
________________
TARKARAHASYA AND VADARAHASYA
By Gudrun Bühnemann, Poona
Recently ACHARYA PARAMANANDAN SHASTRI has edited the Tarkarahasya', a compendium of Buddhist logic, with the help of one manuscript photographed by Rahula Sänkṛtyāyana in Tibet, which is now preserved in the archives of the Bihar Research Society, Patna.
This text is available in film-negatives and some parts of it (fol. 41 a-52 b, 58) are also in glass-negative form, along with the titles "Vādarahasya", six folios of an unidentified Nyayaṭīkā and at collection of texts by Sankaranandana". The manuscript is written. in Proto-Maithili, and is quite legible, although some folios are slightly `damaged.
There are five chapters, the last one being incomplete:
(1) Svaparapramänasamkhyānyāyanirnaya p. 1-32
(2) Svaparapratyakṣalaksananyāyanirnaya p. 33-44 (3) Pratyakṣaprabhedasvaparanyayanirnaya p. 45-63 (4) Visayadinyayanirnaya p. 64-74
(5) incomplete p. 75-111
As the colophon is missing, the author of the Tarkarahasya is not known to us. SHASTRI, judging by the many quotations from Santaraksita's Tattvasamgraha, infers that its author is Säntaraksita's disciple Kamalasīla (740-795, A. D.). An examination of these quotations, however, reveals that almost all of them are taken from non-Buddhist sources being quoted in purvapaksa-parts of the Tattvasamgraha. Furthermore later authors like Dharmottara (c. 750-810 A. D.) and
Tarkarahasya, ed. by ACHARYA PARAMANANDAN SHASTRI. (= Tibetan Sanskrit Works Series XX). Patna 1979.
2 Cf. JBORS 21/1 (1935) 42, No. XXXVII. 3. 170 and JBORS 23/1 (1937) 55, No. 26.
3 Cf. JBORS 23/1 (1937) 56, No. 37.
4
+ Cf. JBORS 23/1 (1937) 55, No. 28.
5 Cf. G. BÜHNEMANN, Identifizierung von Sanskrittexten Sankaranandanas. WZKS 24 (1980) 191-198.
Cf. Introduction p. XXXIII.
7 E. FRAUWALLNER (Landmarks in the History of Indian Logic. WZKS 5 [1961] 125-148, p. 147 Kleine Schriften, hrsg. von G. OBERHAMMER und E. STEINKELLNER. [Glasenapp-Stiftung Bd. 22]. Wiesbaden 1982, p. 869) ob
Page #2
--------------------------------------------------------------------------
________________
186
GUDRUN BÜHNEMANN
Prajñākaragupta (9th cent. A. D.)8 are quoted. Jñānaśrīmitra (first half of the 11th cent. A.D.), who is called Mitrapāda here, is quoted three times: 1) TR 47, 18-19: mitra pādāś ca paravyāpāravāraṇam ity āhuh / (This quotation is so far unidentified) 2) TR 60, 13-14: mitrapādaiḥ svaprakāśam asāmānyam vijñānam itį sammatam / = J 358, 15 (Advaitabinduprakarana) 3) TR 95, 16–18: mitramatam punaḥ anupala(bdha)tā svabhāvasyāpara | svabhāvānupalabdhir evāparasyāparā bhavati kāraṇānupalabdhir vyāpakānu palabdhis cetyādiprakārā / a) note that the manuscript reads: evāparasya pratisedhyasyāparā Cf. J 188, 12-14: api ca anu palabdhiḥ svasyāparasyāparā kāranavyāpakayoh svabhāvānu palabdhir eva / a parasya kāryasya vyāpyasya vāparā kāranānu palabdhir vyāpakānupalabdhis cocyate | (Anupalabdhirahasya) For these reasons it is not possible to accept Kamalaśīla's authorship for the Tarkarahasya.
In referring to the folios the editor did not make use of the numbers clearly written in the manuscript, but gave the number of the glassplate and the number of the folio on it: (P4B/2) = plate 4B, folio 2; (P2A/%) = plate 2A, folio 6, when counted from the bottom to the top (the folios on this plate have been arranged that way), folio 4, when counted from the top to the bottom. While neglecting the original folio numbers it escaped his notice that they indicate a lacuna in the manuscript at two places:
1) (P5B/3) = (39 b) is followed on p. 83, 8 by (P5A/4) = (41 a), thus one folio is missing. The editor did not succeed in constituting a continous text here: 84, 7: tataḥ samānānām bhāvaḥ sāmānyam ity anyarūpavyāvíttam eva (P5A/4) (vi?) paritādisankā na kāryā / Read: tataḥ samānānām bhāvaḥ sāmānyam ity anyarūpavyāvrttam eva (lacuna) (41 a) paritānvayādisankā na kāryā /
2) On p. 109, 12 fol. (P6B/7) = (52 b) is followed by (P6A/8) = (58 a), thus five folios are missing: p. 109, 11: na sāmānyāks ( śr?)ayāviruddham tatsambaddham? (P6A/8) na Read: na sāmānyāks ( śr?) ayāviruddham tatsambaddham (lacuna) (58 a) na /
serves that Dharmottara is not referred to by śāntarakṣita and Kamalasila, and is therefore later than they.
8 Cf. Tarkarahasya 57,8 = PVBh 375 c etc.
Page #3
--------------------------------------------------------------------------
________________
Tarkarahasya and Vādarahasya
187
At both places it is therefore impossible to have a continous reading and sequence of arguments. Thus to avoid confusion, the present article includes an appendix, in which the original folio numbers are provided in correspondence to SHASTRI's glass-plate numbers.
Certain refinements are necessary in the critical apparatus of SHASTRI's edition. One example may be shown here: in the discussion of yogic perception (yogipratyaksa) the proof of the omniscient being (sarvajña) is treated and the term sarvasarvajña / sarvasarvavedin / sarvasarvavid is mentioned p. 61, 6. 12; 63, 10 in contrast to svalpavid. In some texts of the later period of Buddhist logic, like Jñānaśrīmitra's Yoginirņayaprakarana and Ratnakīrti's Sarvajñasiddhi, the term sarvasarvajña ('the one who knows each and everything') is used to contrast with upayuktasarvajña ('one who knows what is appropriate for salvation')'. Unaware of the use of this technical term, SHASTRI has emended the text here to read simply sarvajña.
The Vādarahasya is an unedited manuscript of the same collection, consisting of 42 folios (7-10 lines each) written in Proto-Bengali style. It is available in film-negatives, while the folios 23-42 are also preserved in glass-negative form. The plates have been labelled by the photographer as: IA, IB (= 8 fol., no. 1-8) 2A, 2B (= 8 fol., no. 9-16) 3A, 3B (= 8 fol., no. 17-24) 4A, 4B (= 10 fol., no. 25–34) 5A, 5B (= 9 fol., no. 34–42; no. 34 has been photographed twice). Compared to the Tarkarahasya the Vādarahasya is difficult to decipher, as the photographs are out of focus in many places. The two texts were found in different locations: the Tarkarahasya at Žalu monastery and the Vādarahasya at Nor monastery in Tibet.
The Vādarahasya consists of three chapters, of which the third is incomplete. The beginning of the text on fol. 1 b is out of focus; however, in the first line the name of the Nyāya teacher Udayana and in the second line the name of the Buddhist logician Jñānaśrīmitra can be deciphered. The end of the first chapter is found on fol. 13 b', but not much can be read here because of the poor quality of the photograph:
. For the two kinds of omniscient beings cf. G. BÜHNEMANN, Der allwissende Buddha. Ein Beweis und seine Probleme. Ratnakirtis Sarvajñasiddhi kommentiert und übersetzt. Wien 1980, p. IX.
Page #4
--------------------------------------------------------------------------
________________
188
GUDRUN BÜHNEMANN
... udaya 'nanirākarane vādarahasye ... nyāyanirnayaḥ // 206 (?) // prathamaḥ / Then follows the second chapter, beginning with vyatireka ... It ends on fol. 26 b': (it)i udayananirākarane vādarahasye vyatirekārthatā(āditā? )vādinyāyanirnayo dvitīyaḥ // 406 // The third chapter begins on fol. 27 a': ihāpohe pratyūhavyūho vyudasyate/ The end of this chapter and the colophon of this work are missing. Neither the original number of chapters in this text nor the identity of its author is clearly indicated within the body of the text. But from the legible passages we come to know that this prose text deals with jāti ('false objection to an argument') and nigrahasthāna ('wrong understanding or non understanding of the object under discussion'), a topic, which Udayana has treated in his Nyāyaparisista, and refutes Udayana's attacks. It seems to be the only currently extant Buddhist reply to Udayana's arguments.
Both texts were written in the final stages of Indian Buddhism: the Tarkarahasya quotes Jñānaśrīmitra, who we know was attacked by Udayana 10, and who might have been Udayana's elder contemporary, but it does not seem to quote Udayana. The Vādarahasya criticizes Udayana and might therefore have been written later than the Tarkarahasya. Both works show a similarity in their titles and division into chapters which are called nyāyanirnaya. A closer study of both works will show whether they can be attributed to the same author, or whether one of them has been written as an imitation of the other. Unfortunately, the poor condition of the negatives of the Vādarahasya would make a good critical edition of the text impossible. One can only hope that more complete manuscripts or at least helpful fragments will be discovered elsewhere.
10 The date of Udayana is a matter of controversy. Cf. G. CHEMPARATHY, An Indian Rational Theology. Introduction to Udayana's Nyāyakusumāñjali. Vienna 1972, pp. 19-21. Note that Udayana criticizes Jñānaśrīmitra in his Atmatattvaviveka and Nyāyavārtikatātparya parisuddhi (cf. A. THAKUR, Jñānaśrīmitranibandhāvalī. Patna 1959, pp. 32 ff.), and further note that he uses allusions to Ratnakīrti's Citrādvaitaprakäsavāda (cf. D. C. BHATTACHARYA, History of Navya-Nyāya in Mithila. Darbhanga 1958, p. 18).
Page #5
--------------------------------------------------------------------------
________________
Tarkarahasya and Vādarahasya
LIST OF FOLIO NUMBERS IN THE MANUSCRIPT OF THE TARKARAHASYA AS CORRESPONDING TO THE NUMBERS GIVEN IN SHASTRI'S EDITION
p.
p. p.
p.
p.
1 P/B/1 = lb
P/A/1
= 2 a
P/B/2
= 2 b
= 3 a
3 b
= 4 a
= 4 b
2346 D
p. 15
p. 16
P. 17
p. 18
p. 19
p. 20
p. 21 p. 22
p. 23
P. 24
p. 25
p. 26
p. 27
p. 28
p. 29.
PA/2
p. 7
p.
8
p. 9
p. 11
p. 12 P. 13 P/B/6
p. 30
p. 32
p. 34
PB/3
(for P/A/6)
P/B/7
P/A/7
P/B/8
P/A/8
P/B/9
P2A/9
p. 35
P/A/3
P/B/4
P/A/4
P/B/5
P/A/5
P/B/6
P2B/1/9 P2A/2/8
P2B/2/8
P2A/3/7
P2B/3/7 P2A/
P2B4/6
P2A5/5
P2B5/5 P2A/
P2B/
P2A/
P2B
P2A/2/8 P2B/2/8
=
=
= 7b
=
=
=
8 a
8 b
9 a
9 b
10 a*
10 b
11 a
11 b
= 12 a
12 b
=
5 a
5 b
=
6 a
6 b
7 a
=
13 a = 13 b
14 a
= 14 b
= 15 a
15 b
16 a
= 16 b
=
17 a
17 b
p. 36
p. 37
p.
38
p.
39
p. 40
p.
41
P. 42
p.
44
P. 45
p.
46
p.
47
P.
48
p. 49
50
51
52
p.
p.
p.
p. 53
p.
p.
p.
ååååååååå
p.
p.
p.
p.
p.
p.
p.
p.
p.
5688232
P3A/6
P3B/6
P3A/7
P3B/7
P3A/8
54 P3B/1 (for P3B/8)
55
P3A/9
56
P3B/9
P4A/1
P4B/1
P4A/2
P4B/2
57
59
60
64
= 18 a P2A/1/9 P2B/1/9 18 b P3A/1 = 19 a P3/B/1 19 b
=
P3A/2
P3B/2
P3A/3
P3B/3
66
P3A/4
P3B/4
P3A/5
P3B/5
P4A/3
P4B/3
P4A/4
65 P4B/4
P4A/5/5
= 20 a
20 b
21 a
21 b
22 a
22 b
23 a
= 23 b 24 a
24 b 25 a 25 b 26 a
= 26 b
=
=
=
=
==
=
==
27 a
= 27 b
= 28 a
28 b 29 a
29 b
30 a
30 b
without
number, 31 a?**
=
189
=
= without number, 31 b? 33 a!
=
* On plate 2 the folios have been arranged from bottom to top.
** These folios are not in proper order and might have been confused because they do not have numbers. They have been rearranged by SHASTRI.
Page #6
--------------------------------------------------------------------------
________________ 190 GUDRUN BUHNEMANN p. 67 p. 68 p. 69 P4B/5/6 P4A/6/7 P4B/6/8 = 43 a = 43 b = 44 a - 44 b = 45 a = 45 b P4A/6/5 O OOO 71 p. 72 73 74 = 46 a = 46 b = 47 a = 47 b = 48 a = 48 b = 49 a = 33 b! = 34 a = without number, 32 a? = without number, 32 b? 34 b = 35 a 35 b = 36 a = 36 b 37 a = 37 b = 38 a = 38 b = 39 a = 39 b = 41 a = 41 b = 42 a = 42 b p. 88 P5A/6 p. 89 P5B/6 90 P5A/7 p. 91 P5B/7 p. 92 P5A/8 p. 93. P7B/8 (for P5B/8) p. 94 P6A/1 p. 95 P6B/1 p. 96 P6A/2 p. 97 P6B/2 p. 98 P6A/3 p. 99 P6B/3 p. 100 P6A/4 p. 101 POB/4 p. 103 P6A/5 p. 104 P6B/5 p. 105 P6A/6 p. 106 POB/6 p. 107 P6A/7 p. 108 POB/7 p. 109 P6A/8 p. 110 P6B/8 1 p. 76 p. 77 ದ = 49 b 1 P4B/7 P4A/8 P4B/8 P4A/9 P4B/9 P5A/1 P5B/1 P5A/2 P5B/2 P5A/3 P5B/3 P5A/4 P5B/4 P5A/5 P5B/5 p. 79 A A e e e e e e e e e e a ದ 1 p. 82 1 50 b = 51 a = 51 b = 52 a = 52 b p. 86 p. 87 OOONN ದ 2 = 58 b JBORS PVBh Abbreviations Jnanasrimitranibandhavali, ed. A. THAKUR. Patna 1959 Journal of the Bihar and Orissa Research Society, Patna Pramanavartikabhasyam or Vartikalankarah of Prajnakaragupta. Being a commentary on Dharmakirti's Pramanavartikam, ed. R. SANKKTYAYANA. Patna 1953 Tarkarahasya Wiener Zeitschrift fur die Kunde Sudasiens, Wien TR WZKS