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Dharmakirti's Attitude Towards Omniscience
245
24(a) DharmkIrti does indicate at PV 282b that the Sugata's gnosis is "complete"
(ašeșa, Tib. ma lus), but this, again need not entail sarvākarajñāta it can as earily mean that the Sugata has complete knowledge of the ways in which saṁsāra is perpituated and liberation obtained. It is this gnosis that is said to
differentiate him from 'mere" arhanta. 24(b) Nyāyabindu, 1. 10. Sanskrit reconstructed from Tibetan in Mrinalkanti
Gangopadhyaya, Vinitadeva's Nyāyabiuduţika (Calcutta, Indian Studies Past
& Present, 1971), p. 11. 25. Nyāya-bindu-tikā, tr. by Stcherbatsky, Buddhist Logic, vol. II, p. 31. 26. Gangopadhyaya, p. 169. 27. McDermott, p. 146. 28. Stcherbatsky, BL, vol. II, pp. 206-207. 29. McDermott, loc. cit. 30. The story is drawn from Tārānātha's history of Buddhism, cited by Satis
Chandra Vidyabhusana, A History of Indian Logic (reprint, Delhi, Motilal Bana
rsidass, 1978), p. 320. 31. Devendrabuddhi, Pramānavārttikapanjikā, Tibetan translation in Daisetz
T. Suzuki, ed., Tibetan Tripitaka, Peking Edition (Tokyo-Kyoto: Tibetan Tripitaka Research Institute, 1957). Catalogue no. 5717b, vol. 130, 224/4/4-5. There
is no Sanskrit version extant. 32. Ibid., 225/1 5.7. 33. Ibid, 225/1/8. 34. Ibid., 225/2/7. 35 Prajñākaragupta. Pramānavārttikalamkāra, Tibetan trans. in Tibetan Tripitaka,
catalogue no. 5719, vol. 132, 23/4/8. There is a Sanskrit edition extant, but it is
not available to me. 36. Ibid. 23/5/4-5. 37. For example, Prajñākaragupta claims at Ibid., 75/1/2 that without knowing all
aspects of all objects, the Buddha could not assert the momentariness of all
compounded phenomena. 38. Ibid., 23/5/7. 39 Lati Rinbochay. Mind in Tibetan Buddhism, translated, edited and introduced by
Elizabeth Napper (Valois, N.Y. : Gabriel/Snow Lion, 1980), p. 78. 40. rGyal tshab, rNam 'grel, p. 227. 41. Ibid. 42. tatvat pramānam bhagavān. Shastri's edition, p. 9. 43. rGyal tshab, op. cit., p. 236. Emphasis mine. 44. Ibid., pp. 236-238. 45. Ibid., p. 239. 46. Ibid.
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