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case of overinterpretation, since Dharmottara does not really hold the category he is supposed to have held.
Although we seem to be forced by these textual facts to "accuse" Sa pan of an overinterpretation of Dharmottara when he followed this curious interpretation of his predecessors, I think we can also suggest a good reason for this overinterpretation that has nothing to do with exegetical correctness in interpreting an acceptable Indian authority. This reason can be found, I think, in an attempt at systematical completeness, i.e. completeness of the list of possible items relevant under the category of "cognitions which are extrinsically ascertained".
I cannot elaborate this point here, but it seems to me that one of the specific characteristics of Tibetans in their theoretical disciplines is a natural desire towards a complete covering of an investigated area or theme. Thus I would dare to say - as an hypothetical afterthought that to Sa pan it seemed natural that rNgog Lotsāba's reference to the case where "appearance itself" is doubtful as having been taught by Dharmottara was not suspicious as such. Since - for completeness' sake - it would have been a well acceptable item on the list, and once recognized, isolated and labelled - for whatever reasons that we do not yet know - it would have been very odd not to find it in Dharmottara's writings at all.
This concludes my brief attempt to look into a corollary of the great theme of the definition of a valid cognition and the early development of its differentiation. In spite of the fragmentary material still available for the early period of Tibetan epistemology, the efforts of the scholars involved to interpret the Indian heritage and at the same time to shape systematical forms with considerable creativity are fascinating and impressive. The study of these developments of the various theoretical themes and problems of the Buddhist epistemological tradition proves to be a direct path to the very heart of Tibetan intellectual culture.
