Digngas Pramasamuccaya, Chapter 1

A hypothetical reconstruction of the Sanskrit text with the help of the two Tibetan translations on the basis of the hitherto known Sanskrit fragments and the linguistic materials gained from Jinendrabuddhis k by Ernst Steinkellner

Dedicated to

Masaaki Hattori
on the occasion of his 80th birthday

www.oeaw.ac.at/ias/Mat/dignaga_PS_1.pdf (April 2005)

Contents

Introduction Text: Pramasamuccaya 1, 1-44 Analysis Abbreviations and Literature

III-IX 1-23 24-29 30-35

II

Introduction

Digngas last work, the Pramasamuccaya, was composed shortly before 540 CE as a concise summary of his many epistemological, logical, dialectical, and polemical treatises, of which almost all are lost. It is composed in verses to which are added short explanations in prose (Vtti) that mainly serve to provide the polemical or argumentative context.1This work founded a fascinatingly rich and influential tradition of Buddhist epistemology and logic. The text has not yet been found in its original Sanskrit form. Hope, however, remains that it is still extant among the Sanskrit manuscripts in Tibet, the access to which slowly becoming more open.2 Because of its importance for the Indian history of ideas in general, as evident from the numerous references and citations in late classical Indian philosophical literature, scholars tried to fill this deplorable gap very early on, not only by collecting the available fragments of
It is my opinion that this explanatory part in prose should not be considered an independent work, but this is not the place to present my reasons for this assumption in any detail. The traditional and the scholarly separation of the stanzas of the Pramasamuccaya and its prose parts as a Vtti on these, however, is still useful for bibliographical reasons and references, and I therefore follow this usage, but think that this distinction should not be understood as hypostatizing two originally separate works. 2 Cf. STEINKELLNER 2004. To my present knowledge the text has not yet been identified in any of the collections in the TAR. This may, however, be due to the fact that until now almost only the palm-leaf manuscripts have been subject to the attention of the curators of Tibets cultural relics. Paper manuscripts, even if containing Sanskrit texts, are not yet considered culturally as valuable as those on palm-leaves. They are, therefore, not only in the ambivalent position of being less protected, on the one hand, and being treated less greedly, on the other, but also give us a reason to hope that may contain long-lost texts. For example, from the catalogue of Prof. Luo Zhao Digngas Nyyamukha is known to exist in the Potala as part of a bundle of paper manuscripts which also contains other unique Sanskrit texts, but it was not photographed, evidently because of its assumed minor value in naddition to the fact of being partly burnt. It thus does not seem to be contained in the China Tibetology Research Centers collection of photocopies at this time. Since a fairly large amount of manuscripts produced in Nepal or Tibet have been written on paper, it will be necessary to make the authorities in charge of these documents in the TAR aware of the fact that not only palmleaf manuscripts, but also paper manuscripts may contain valuable Sanskrit texts and should therefore also be protected.
1

III

this work, but also by reconstructing the text itself with the help of the fragments, the Tibetan translations, and Jinendrabuddhis commentary, which until very recently was also only available in its Tibetan translation. These activities began already with Satischandra Vidyabhusana in his dissertation History of the Medival School of Indian Logic (Calcutta 1909, pp.82-89; cf. also A History of Indian Logic, Calcutta 1921, pp. 274-285), and continued in the publication of first collections of fragments by H. N. Randle (RANDLE 1926) and Rangaswamy Iyengar (IYENGAR 1927), which were followed by many others. 3 Three major efforts have been undertaken in the past to reconstruct, restore, or retranslate the text,4 up to now largely only of its first chapter if we disregard individual passages: by H. R. Rangaswamy Iyengar in 1930, by the Muni Jambvijaya in 1961, 1966, and 1976, and by Masaaki Hattori in 1968. Their works differ in method, style and extent, and clearly represent three stages of progress. While the Sanskrit text in Iyengars pioneering attempt still consists almost entirely of retranslations from the Tibetan translations, the discovery and publication of new sources in the following decades, above all by Rhula Sktyyana, helped Hattori to reconstruct and Jambvijaya to both reconstruct and retranslate in a much more substantial and reliable way. The Jaina Muni Jambvijayas edition of Candrnandas Vaieikastravtti (1961) and his reconstruction of Mallavdins Dvadara Nayacakra with the edition of Sihasris commentary Nyygamnusri (1966, 1976) added new fragments and information to those fragments already known. In the footnotes and in various appendices he added fragments, reconstructions, retranslations of the Pramasamuccaya stanzas and the Vritti, as well as retranslations of Jinendrabuddhis commentary on these passages to the two editions. Prof. Hattori collected all known primary material, thus building upon the materials published by Jambvijaya in1961 and 1966, and also introduced numerous parallel passages, particularly from the traditions of Digngas opponents, in his substantial notes to the first complete translation of the first chapter together with an edition of the two Tibetan translations. In
Cf. HATTORI 1968: 16 with note 82. For further literature containing fragments and other information on the text up to 1993 cf. the entries 1.15 and 1.16 in STEINKELLNER/MUCH 1995 as well as its new on-line continuation under the address http://www.istb.univie.ac.at/cgi-bin/suebs/suebs.cgi. 4 The terms used in this connection by scholars should be clearly distinguished. Reconstruction (or restoration, reconstitution) is only possible if a large amount of original linguistic materials is available from citations or commentaries. When offering a reconstruction, the original linguistic material should be clearly distinguished from those parts of the text for which no original wording has been found so far. These parts may either be filled in with a retranslation of the Tibetan translation into Sanskrit which is, if possible, typographically differentiated, or by adding the Tibetan text as such, or even by adding a modern, e.g., English
3

IV

addition, Prof. Hattori added six unnumbered pages of text written in his own hand (inserted between pp.238 and 239) as a sample of a reconstruction of the PS with the Vtti for the first twelve stanzas, i.e., the siddhnta. To produce this text he collected the attested Sanskrit words and passages, and added, for all parts not yet attested in the original Sanskrit, the corresponding Tibetan translations. The present attempt represents yet a further stage in this process of regaining the Pramasamuccaya insofar as it was possible to include new linguistic materials from Jinendrabuddhis commentary. The original Sanskrit text of this commentary, the Pramasamuccayak, is preserved in a single palm-leaf manuscript kept in the collection at Norbulingka, registered and first described by Prof. Luo Zhao in 1984, and which was subsequently photographed, presumably in 1987. Photocopies of this commentary are presently kept in the library of the China Tibetology Research Center (CTRC), Beijing. The codex itself may have been moved meanwhile to the Tibet Museum in Lhasa. The photocopies are the basis of both a diplomatic and critical edition of Jinendrabuddhis text, one of the subjects of an agreement on scholarly cooperation between the CTRCs Institute of Religious Studies and the Institute for Cultural and Intellectual History of Asia of the Austrian Academy of Sciences. The editions, starting with Chapter 1 (On perception), will be published in Beijing and issued jointly in all probability in 2005. This is to be the first volume of a new series entitled Sanskrit Texts from the Tibetan Autonomous Region. The pratkas, explanations and paraphrases in Jinendrabuddhis commentary greatly expand and improve our knowledge of Digngas text, and thus yet another up-to-date presentation of this text in progress seems justified. It was, of course, necessary right from the beginning of the work on the commentary, in which I was joined by Helmut Krasser and Horst Lasic, to provide a hypothetical reconstruction of the text being explained to base our work on, to provide a chy so to speak of that being explained. This was, in fact, the beginning of the text presented here. During the course of reading the commentary this chy was much improved upon. After the completion of our work it would have been desirable to edit Digngas text in the light of the new knowledge gained including detailed documentation of all references not only of the fragments known so far, but also of the new linguistic materials. What this would have meant will be clearly demonstrated by the reconstruction of the second chapter being prepared by Horst Lasic under the same conditions but with an appropriately
translation of the Tibetan text. In the latter case we can only hope to be able to grasp the meaning. In all three

more rigorous and comprehensive method of documentation which I cannot now afford to invest. In consideration of the possibly short time my age leaves me and of the greater importance of other projects I have in mind, I have decided for a more pragmatic and less time-consuming mode. Information already existing in the works of Jambuvijaya and Hattori on fragments, reports and contextual, mostly polemical material is not repeated. Only newly identified materials are indicated. However, new materials from the k are also not specifically identified if they belong to the narrower commentarial context that can be expected, because in the critical edition all linguistic material assumed to be imported from the Pramasamuccaya(vtti) is in bold print and easily visible. Thus, the source is indicated only for words and passages that are found in sections of the PS that are not actual commentary. Since the presented text is a hypothetical proposal only and will hopefully be improved upon in the future, I also refrain from supporting the retranslated parts with arguments. In general I followed the following principles: When a portion of text, either a passage or a word, is testified by the PS, variants from available Sanskrit fragments and deviations from the Tibetan translations (T meaning that the translations of V = Vasudhararakita and K = Kaakavarman can considered to be the same) are not reported. As a rule K has a better translation and is therefore the version preferred as a basis of the retranslation. Where the two translations differ strongly, the retranslation may be based on either V or K. In such cases a small superscript K or V is added at the end of a sentence or phrase as valid for the preceding syntactic group, or if within a sentence, as valid for only the preceding word. In addition to the above-mentioned partial reconstructions of the first chapter, the following complete or partial translations are available: HATTORI 1968: 23-172 (English translation of the complete chapter with annotations and including all available Sanskrit materials), FRAUWALLNER 1956: 391-394 (introduction and German translation of kk. 11-13 with the Vtti), FRAUWALLNER 1968: 62-83 (analysis, Tibetan texts, German translation and Sanskrit fragments of the Mms section) and DREYFUS / LINDTNER 1989: 36f. (English translation of kk. 8cd-11ab). In addition, several partial translations into Japanese are available: MIYASAKA 1956 (Vaieika section), KITAGAWA 1958 (Nyya section) and HARADA 1992 (Nyya section).
cases we can never be certain of the original wording.

VI

Complete or partial editions of the Tibetan translations are available in: HATTORI 1968: 173237 (complete edition of both V and K) and FRAUWALLNER 1968 (only the Ms section of both V and K).5 An only recently identified and interesting partial sKu-bum version which deviates considerably from V and K was edited in YAITA 2004. Considerable progress in the interpretation of Digngas Mms polemics has been achieved in John Tabers recent publication of a richly annotated and thoroughly explained translation of the pratyaka chapter of Kumrilas lokavrttika (TABER 2005). This chapters focus is mainly on Digngas polemics. Thanks to Karin Preisendanz who received an early copy I had the chance of quickly appreciating Tabers profound interpretations, but was unable to incorporate possible consequences from his work into the present work. In the case of new insights into the meaning of certain points raised by Dignga, it may be necessary to improve upon my analysis for the section presented below.

Editorial conventions: Bold script is used for the lokas and for words from the loka used in the prose. Italics are used for all retranslated text, i.e., text that has not been attested as such. Underlining is used for personal names and text titles as well as pronouns referring to them. Parentheses () contain retranslations that are possibly superfluous. Pointed brackets < > contain text emendated in the critical edition of the PS. Slashes / within parentheses present alternative retranslation proposals. Superscript question marks ? indicate more substantial uncertainty. An aAsterix * after a concluding daa marks a loka in which the individual words are more or less firmly attested, but not in the sequence proposed. Sandhi is applied within the lokas which are considered to be a unit, even if their parts are separated by text in prose, but is not applied between the last and first words of adjacent prose and metrical sections. Vowel sandhi is not applied between attested words and retranslated words written in italics, nor between bold and non-bold words. The necessity of vowel sandhi is, however, indicated by a subscript + .
5

Cf. also the entries in STEINKELLNER / MUCH 1995: 11f.

VII

Metrical problems: The kriks of this first chapters siddhnta section (kk. 1-12) are completely attested. Difficulties arise in the less well attested second section (kk. 13-44) in which Dignga summarizes his polemics against the pratyaka definitions of the Vdavidhi, the Nyya-, Vaieika- and Mmsstras together with their early commentaries, and against the Skhya system that is represented by the aitantra and its tradition of commentaries as well as by Mdhava. These difficulties are corollary to the advantages gained by the considerable increase of attested linguistic matter now available. In most cases only parts of the lokas are attested through citations or pratkas. The logical sequence of the arguments indicated by these attested parts is clearly defined by the introductory and/or explanatory (Vtti-)text in prose which separates these parts from one another. In addition, words from Jinendrabuddhis explanations can be claimed for the loka where gaps remain between attested parts. In these cases the sequence of words as well as their syntactic form are not always certain and can/must be adjusted to metrical requirements. The same holds true when only retranslations from the Tibetan can be offered. Here, however, even the words themselves can/must be chosen and adapted according to metrical needs, if the context does not provide any hints for the use of particular words. Even under these favourable conditions the lokas cannot be reconstructed without suggesting a few vipuls.6 In general I think I have managed to avoid any metrical irregularities, vipuls, however, I introduced. In the well-attested lokas of the first chapter only the following vipul occur: ma-vipul (14c, 40c) and na-vipul (34c). The reconstruction of some lokas was only possible by introducing a few more: ma-vipul: 22c, 28c, bha-vipul: 36a, and na-vipul: 43c.

Analysis of contents: The structure of the contents and arguments in this first chapter is shown clearly by its division into paragraphs in Hattoris translation and through some explanations in the notes,
6

In accordance with the rules summarized in STEINER 1996: 248.

VIII

and, for the Mms section, in Frauwallners survey of the contents (FRAUWALLNER 1968: 63-65). Karl Potters recent summary ( POTTER 2003: 328-337) is based on Hattoris divisions. For an example of the traditional Tibetan analysis cf. the sa bcad of rGyal tshab Darma rin chen prepared by Fumihito Nishizawa (NISHIZAWA 1997). The analysis presented in the appendix below differs from these inasmuch as it outlines the entire contents of Digngas work following the logical structure of its presentation and argument in detail, thus trying to impart both the contents and the relationships between the different paragraphs. This kind of analysis was originally developed by Professor Frauwallner for his reading notes on Indian philosophical literature. It is, in fact, a close relative of the more refined examples of the Tibetan sa bcad method without the latters specific historical and exegetical considerations. The internet provides a simple tool to share this stage of recovery with interested colleagues. The on-line presentation of this working hypothesis as a summary of the current stage of progress will, in addition, hopefully not only facilitate improvement upon my proposals by other scholars, but may also enable them to find additional testimonies more easily. For future improvements of the text presented please mail to office.ias@oeaw.ac.at. Finally I would like to thank Helmut Krasser, Horst Lasic, and Tru Tomabechi for their invaluable help, from preparing electronic files from my handwritten text at the beginning of our common work on Jinendrabuddhi to preparing the final PDF format, and, above all, for their many contributions towords improving the present product. I would also like to thank the presidency of the Austrian Academy of Science which, in cooperation with the Austrian Federal Ministry of Education, Science and Culture, enabled my temporary concentration on research that I have enjoyed for the past three years, as well as the Austrian Science Fund which supported the series of projects that have allowed me to create a scholarly environment over many years from which this contribution is a small offshoot.

Vienna, April 2005

Ernst Steinkellner IX

Pramasamuccaya 1. 1-44

Pramasamuccaya 1.13

pramabhtya jagaddhitaiie praamya stre sugatya tyine | pramasiddhyai svamatt samuccaya kariyate viprastd ihaikata || 1 || atra bhagavato hetuphalasampatty pramabhtatvena stotrbhidhna prakaradau gauravotpdanrtham. tatra hetur ayaprayogasampat. ayo jagaddhitaiit.
5

prayogo jagacchsanc chsttvam. phala svaparrthasampat. svrthasampat sugatatvena trividham artham updya praastatva+artha surpavat, apunarvttyartha sunaajvaravat, niertha supraghaavat. arthatraya caitad bhyavtargaaikaikebhya svrthasampadvieartham. parrthasampat trarthena tyitvam. evagua stra praamya pramasiddhyai svaprakaraebhyo nyyamukhdibhya iha samhtya pramasamuccaya kariyate parapramapratiedhya svapramaguodbhvanya ca, yasmt pramyatt prameyapratipattir bahava ctra vipratipann. tatra

10

15

pratyakam anumna ca1 prame

te dve eva. yasmt lakaadvayam | prameya na hi svasmnyalakabhym anyat prameyam asti. svalakaaviaya ca praty20

aka smnyalakaaviayam anumnam iti pratipdayiyma. yat tarhdam anitydibhir krair vardi ghyate 'sakd v tat katham. asty etad grahaam, ki tu tasya sandhne na pramntaram svasmnyalakabhy hy avyapadeyavaratvbhy vardi ghtvnityatay cnitya vardti manas sandhatte. tasmn na pramntaram. na ca || 2 || puna punar abhijne yad asakt tad evrtha praty abhijnam, tathpi na pramntaram. ki kraam.
11

25

PS B 53b1f (chapter 2)

2 'nihsakte

Pramasamuccaya 1.3

yadi sarva jna pramatveneyate, eva pramam anavasthitatvena syt. smtdivat | smtir eva smtam. tad yath smtcchdvedaya prvdhigata+arthe na pramntaram, tadvat. tatra pratyaka kalpanpoha yasya jnasya kalpan nsti, tat pratyakam. atha keya kalpan nma. nmajtydiyojan || 3 ||
2

yadcchabdeu nmn viio 'rtha ucyate ittha iti. jtiabdeu jty gaur iti.

10

guaabdeu guena ukla iti. kriyabdeu kriyay pcaka iti. dravyaabdeu dravyea da viti2. atra kecid hu sambandhaviia iti. anye tu arthanyai abdair eva viio 'rtha ucyata iti icchanti. yatrai kalpan nsti tat pratyakam. atha kasmd dvaydhnym utpattau pratyakam ucyate na prativiayam. asdhraahetutvd akais tad vyapadiyate | na tu viayai rpdibhi. tath hi viay manovijnnyasantnikavijnasdhra. 3asdhraena ca vyapadeo do3 yath bherabdo yavkura iti. tasmd upapannam etat pratyaka kalpanpoham. abhidharme 'py uktam cakurvijnasamag nla vijnti no tu nlam iti, arthe 'rthasaj na tu dharmasaj iti. katha tarhi sacitlamban paca vijnaky, yadi tad ekato na vikalpayanti. yac cyatanasvalakaa praty ete svalakaaviay na dravyasvalakaam iti. tatrnekrthajanyatvt svrthe smnyagocaram || 4 || anekadravyotpdyatvt tat svyatane smnyaviayam uktam, na tu bhinnev abhedakalpant.
25 20 15

22

Additional citations listed in FUNAYAMA 1992: note 121.

33

Cee PS 175,11f

Pramasamuccaya 1.58

hu ca
4

dharmio 'nekarpasya4 nendriyt sarvath gati | svasavedyam hy16 anirdeya rpam indriyagocara5 || 5 ||

5,6

eva tvat pacendriyaja pratyakajna nirvikalpam.

5

paramatpeka ctra vieaam, sarve tv avikalpak eva. mnasa crthargdisvasavittir akalpik | mnasam api rpdiviaylambanam avikalpakam anubhavkrapravtta rgdiu ca svasavedanam indriynapekatvn mnasa pratyakam. tath

10

yogin gurunirdevyavakrrthamtradk2 || 6 || yoginm apy gamavikalpvyavakram arthamtradarana pratyakam. yadi rgdisvasavitti pratyakam, kalpanjnam api nma. satyam etat. kalpanpi svasavittv i nrthe vikalpant | tatra viaye rgdivad eva apratyakatve 'pi sva savettti na doa.

15

eva tvat pratyakam. bhrntisavtisajjnam anumnnumnikam || 7 || smrtbhilika ceti pratyakbha sataimiram | tatra bhrntijna mgatdiu toydikalpanpravttatvt pratyakbhsam, savtisatsu arthntardhyropt tadrpakalpanpravttatvt. anumnatatphaldij-

20

na prvnubhtakalpanayeti na pratyakam. atra ca savypraprattatvt prama phalam eva sat || 8 || na hy atra bhyaknm iva pramd arthntara phalam. tasyaiva tu phalabhtasya jnasya viaykratay utpatty savyprapratti. tm updya pramatvam upa4

PS 177,8

55

PS 90,13

66

PS 177,7
2

hi PSV ad PS 1.40ac; PS 177,7 : tu PS 90,13

1913, TAV 54,14f.

vyavakr PS 56,12f,14 : vyatibhinn

Vibh

Pramasamuccaya 1.811

caryate nirvypram api sat. tad yath phala hetvanurpam utpadyamna heturpa ghtty kathyate nirvypram api, tadvad atrpi. svasavitti phala vtra dvybhsa hi jnam utpadyate svbhsa viaybhsa ca. tasyobhaybhsasya yat svasavedana tat phalam. ki kraam. tadrpo hy arthanicaya | yad hi saviaya jnam artha, tad svasavedannurpam artha pratipadyata iam ania v. yad tu bhya evrtha prameya, tad viaybhsataivsya3 prama tad hi jnasvasavedyam api svarpam anapekyrthbhsataivsya pramam. yasmt so 'rtha tena myate || 9 || yath yath hy arthkro jne pratibhti ubhubhditvena, tattadrpa sa viaya pramyate4. eva jnasavedana anekkram updya tath tath pramaprameyatvam upacaryate. nirvyprs tu sarvadharm. ha ca yadbhsa prameya tat pramaphalate puna | grhakkrasavittyos5 traya nta pthak ktam || 10 || atha dvirpa jnam iti katha pratipdyam. viayajnatajjnaviet tu dvirpat | viaye hi rpdau yaj jna tad arthasvbhsam eva. viayajne tu yaj jna tad viaynurpajnbhsa svbhsa ca. anyath yadi viaynurpam eva viayajna syt svarpa v, jnajnam api viayajnenviia syt. na cottarottari jnni prvaviprakaviaybhsni syu, tasyviayatvt. ata ca siddha dvairpya jnasya.
25 20 15 10 5

viaybhstaivsya PS 72,1; Vibh 2211 (yul gyi sna ba 'di id 'di V, yul gyi sna ba id de 'di'i 4 pramyate TSP ('jal bar byed T) : K) : viaykrataivsya PVA etc. (HATTORI 1996: 1041.64) 5 savittyo PS 76,8f em. (savinnor PS ; NR 114,31; K 1. 238,14; VV pratyate PVA Ms 139,23; NM 1. 189,5; 2. 495,10) : savitt Vibh 2211, 2291; cf. HATTORI 1968: 1071.67)

Pramasamuccaya 1.1114

smter uttarakla ca dvairpyam iti sambandha. yasmc cnubhavottarakla viaya iva jne 'pi smtir utpadyate, tasmd asti dvirpat jnasya svasavedyat ca. ki kraam.
5
7

na hy asv avibhvite || 11 || na hy ananubhtrthavedanasmt7 rpdismtivat. syd etat rpdivaj jnasypi jnntarenubhava. tad apy ayuktam, yasmj jnntarenubhave 'nih anavasth iti tajjne jnntarea+anubhyamne. kasmt.

10

tatrpi hi smti | yena hi jnena taj jnam anubhyate, tatrpy uttarakla smtir d yukt. tatas tatrpy anyena jnena-anubhave 'navasth syt. viayntarasacras tath na syt sa ceyate || 12 || tasmd avaya svasavedyat jnasybhyupey. s ca phalam eva.

15

tath pratyaka kalpanpoham iti sthitam. tadanantara paraprata pratyakam parkyate. na vdavidhir cryasysro veti nicaya | anyathvayavaproktes tena asmbhi parkyate || 13 || na hi vdavidhir cryavasubandhor athav+ +cryasya tatrsranicaya. katham. anyathvayavaprokte. tensmbhir api pramdiu kicit parkayam.
8

20

tato 'rthd vijna pratyakam8 iti.

atra tato 'rthd iti sarva ced yasya tat tata eva na |

Cf. Vibh 2447 : ... arthavedana 1152.8 (NV, NVT, DNCV)

77

vinrthasmter ayogd ...

88

Ce Vdavidhi (cf. HATTORI 1968:

Pramasamuccaya 1.1416

yadi tata ity anena sarva pratyaya ucyate, 9yasya viayasya jna tad vyapadiyate9, na tat tata eva bhavati, nlambanapratyayd evodpadyate, 10caturbhi cittacaitt hi10 iti siddhntasambhavt. lambana cet smrtdijna nnyad apekate || 14 || yadi tato 'rthd ity anena viayamtram, smtyanumnbhildijnam apy lambanntaranirapekam. na hy agnydijna dhmdv lambyotpadyate.
11

rpdiu tv lambanrtho vaktavya. ki yadbhsa teu jnam utpadyate,

tath ta lambanam ity ukt atha yathvidyamn anybhsasypi vijnasya kraa bhavanti.11 tata kim iti cet, yadi yathbhsa teu jnam utpadyate, tath sacitlambanatvt pacn vijnakyn savtisad evlambanam iti. kma nldybhseu vijneu tato 'rthd utpanna vijna pratyaka syt. tath hi teu tatsamudye prajaptisaty api dravyasadkro labhyate. dravyasakhydykrev api tu prpnoti. ta eva hi dravyditvena bhsante.
12

10

atha yath vidyamn kraa6 bhavanti12, eva sati dravydiu prasagadoo

15

na syt, tath tem asattvt. eva tu yasya tad vyapadiyata ity etan na prpnoti. na hi pratyeka teu jna. pratyeka ca te samudit kraam, na tatsamudya, prajaptisattvt. tad evha yadbhsa na tat tasmc citlamba hi pacakam | yatas tat paramrthena na tasya vyapadiyate || 15 || ity antaraloka.
13

20

yvac cakurdnm apy lambanatvaprasaga. te 'pi hi paramrthato 'nyath

vidyamn nldybhsasya dvicandrdybhasasya ca jnasya krabhavanti.13 artharpavivikta ca na vcya sarva jnam artharpavyatirekeakya vyapadeum.
2.15,16; STEINKELLNER 1989: 178f Cf. PS 93,9f 1010 Ce AK 2.64a 1111 HATTORI 1968: 117f Cf. above and HATTORI 1968: 117f2.15,16 1313 Ci PVP 251a5f (Ce' in PVV 206,26207,2; Re in PVA 339,19f; cf. HATTORI 1968: 1202.26; STEINKELLNER 1989: 178ff)

25

99

1212

gan du sna ya es pa'i rgyur possibly only glossed in K

Pramasamuccaya 1.1617

7 viayo 'sya ca |

smnyarpanirdeyas tasmn na vyapadiyate || 16 || pacn vijnn viayas tatsmnyarpea vyapadiyate, na tu svarpea vyapadiyate. smnyarpea rpditvena vyapadiyeta. tasmt pacn vijnn
5

viayo na akyo vyapadeum iti vdavidhe. naiyyikn tv 14indriyrthasannikarotpanna jnam avyapadeyam avyabhicri vyavasytmaka pratyakam14 iti. atrpi vieany ayuktni, yasmt indriyrthodbhave nsti vyapadeydisambhava |

10

vieaa hi vyabhicrasambhave kriyate. na cstndriyabuddher vyapadeyaviayatvam, anumnaviayatvd vyapadeyasya. anirdeyatve cvyabhicra. na hndriyabuddhi sarv nirdeu akyate. tasmd vieaavacana naiva kartavyam. na ca vyabhicriviayatve, manobhrntiviayatvd vyabhicria.

15

vyavasyo 'pi hi nicaya. sa smnya+divad gavdi no vikalpya adarann na sambhavati. athyathrthdijnanivttaya ucyate,
15

tathpy ayukta vieaam15. avyabhicrc vyavasytmakam iti vyavasya-

ca7. sarv hndriyabuddhi svrthamtragrhi. etena uktavikalpo 'pi pratyukta, yad ukta
20
16

kryam16 iti. na hy asti skd ayathrthdijnakryam indriyabuddhau. athpy avyapadeydigrahaam tasya jnasya svabhvapradaranya, tan na, pratyakalakaavcyatvt tasya cendriyrthasannikarea eva siddhatvt. jnasvabhvanirdeyatve ca guatvadravynrambhakatvanikriyatvkdyaviayatvasypi nirdeyatvd atiprasaga. sarvatra ca sannikarotpanna pratyakam iau rpaabdayo
25
17

sntaragrahaa na syt prptau jne 'dhikasya ca || 17 || na hndriyanirantare gandhdau17 sntaragrahaa dam, npy adhikagrahaam iti.
Ce NS 1.1.4 PS 102,10 Re NS-commentary (cf. PS 98,4f) PS 106,12f

1414

1515

1616

1717

Jinendrabuddhi saw also a Ms without ca (cf. PS 102,9).

Pramasamuccaya 1.1819

bahirvttitvd upapannam eva. bahir hy adhihnd vttir indriyadvayasya. ata upapanna tadviayasya sntardhikagrahaam api ity cet, tad apy ayuktam, yasmt adhihnd bahir nka siddham iti vkyaea. 18adhihnadea evendriyam, tatra cikitsdiprayogt18. ata indriyd eva vicchinne 'rthe grahaam. saty api ca bahirnirgate na aktir viayekae | anyathdhihnapidhne 'pi viayagrahaa syt. tata cakurotrayor adhihnntasthitayor evsannikya viayekat sntardhikagrahaa yuktam. pacn cendriyatve na sukhdi prameya v vetigrahaa vabdt pramntaropdnam. yad dhi ligdyabhve svasukhadukhecchdveaprayatneu grahaam, tad apramam iti sukhdn prameyat na syt, tasya v pramasya pramntaratvam upasakhyeyam19. mano vstv indriyntaram || 18 || athav manasa evendriyatva vcya tatsannikarotpannasya pratyakatvasiddhyartham. aniedhd uptta ced athpi paramatasypratiiddhasya siddhau manasa indriyatvam aniedhd upttam eva. asti hy eke mate manasa indriyabhvyatti. tath anyendriyaruta vth | yadi parea pahitasya manaso 'pratiedhd indriyatvam, tato ghrdni indriyy ucyanta iti20 nirdeo vth syt, apratiedhd eva siddhatvt. jnasya crthntaraphalavdina pramatve nicite 'rthe phalbhvo nicaytmaka hi jna pramam. tatpramotpattv arthdhigamt phalbhva syt.
25 20 15 10 5

1818 Ci' VV 130,20f 1.1.12

19

Cf. the prvapaka in NV 35, 15-22 which is based on PS(V) 1.18c.

20

Cf. NS

Pramasamuccaya 1.1921

vieaajna pramam. yat smnydivieaajnam, tat pramam, yac ca dravydivieyajnam, tat phalam iti cet, tat bhinnatvn na vieae || 19 ||
5

bhinna vieaa vieyd bhinnam. 21na hy anyaviayasya pramasynyatra phala yuktam21. yath khadiraviaya chindat cchedanena na palacchid d. vieyajnahetutvt tadviayatvam apy astti cet, na, atiprasagt. eva hi sarvakrakasakara syt, vieyajnahetutvena tatkaraatvt. tasmt yasya karmai vyprakhyti, tasyaiva tatphalatva yuktam. api ca

10

na tatra ca tatra vieae 'dhigantavye phalbhva prambhvo v. dvaya tac cen athpi tad eva vieaajna prama prameya ca dvayam api bhavet. tad yath svtmdhigamamtre prameya ca bhavati graht ca.

15

na vieye 'pi vartate | eva hi vieyajne 'pi prama prameya cobhaya prpnoti, yady arthntare 'pi jnajeyayo prama prameya ca syt. svdhigame tu jnasya tmavat tasyaiva ubhayabhva. vieaajnam tman samnam ity ubhaya na yujyate. eva tarhi prameydhigame y ajnasaayaviparyayajnanivtti, s pha-

20

la bhaviyati. tad apy ayuktam. ajndi na sarvatra sarvatra tvad ajnder bhvaniyamo nsti, kvacid bhogamtrea jnotpatte. bhavatu nmjndi, tathpi nivttir nsat phalam || 20 ||

25

nivttir ity ajndyabhve kriyate. ssat na phalam, tasy prameyabhavyuktatvt. eva tvan naiyyikn pratyakam ayuktam. vaieik sautra tvat kenacit sambandhena dravye22 nipanna pratyakalakaam iti 23tmendriyamanorthasannikard yan nipadyate, tad anyad23 iti.
2121

Cf. PSV introducing PS 1.21ab

22

PS 118,6

2323

VS 3.1.13

10

Pramasamuccaya 1.21

kecit tu pramt phalam arthntaram icchanti asdhraakraatvd indriyrthasannikara prama pratipattavyaK iti. anye tu prdhnyd tmamanasannikara pramam iti. eva ca 24saayanirayayor nipatti pratyakalaigikbhy jnbhy vykhyt24 iti yad uktam, tad virudhyate. na tulya catuayasannikarajajnena nirayajajnam, vicraprvakatvn nirayasya pratyakasya ca viaylocanrthatvt. 25viaylocanamtrrtha hi catuayasannikarajam25. tatra kuto vicra. indriyrthasannikarapramavdino 'natidea eva syt. indriyrthasannikarapramavdino hi kim etad iti jighky saty sarvathgrahaaprasaga, sarvtman sannikart. tmamanasannikaravdina ca viayabhedo ' pi. asynyatra phalam26 iti prvam uktam. <api ca> 27smnyaviepeka dravyaguakarmpeka ca pratyakam27 iti na yujyate, yasmd indriyrthasannikarotpannasya
28 26

10

na hy anyaviayasya pram-

viaylocanrthatvn na sandhna vieaai28 |

15

indriyabuddhau svrthamtragrhikatvd vieaai saha sandhna na+upapadyate. idam asya smnya dravydi vety avaya arthadvaya ghtv tath sambandha kalpyate. tena matublopd abhedopacrd v ghyate. tac ca smrtenkya vieaa manobuddhau upapadyate. anyath hi surabhi madhuram iti grahaam api pratyaka syt. na crhati evam, vieaavieyayor bhinnendriyagrhyatvt. yadi ca eka dravyam anekendriyagrhyam iti, tath
29

20

naika

rpdivad aneka syt. rpdiu hy anekendriyagrhyasyaikatva na kvacid api dam. rpdyabhedo v yady anekendriyagrhyam apy abhinnam iyate, rpdy api dravyavad eka syt. da cen
25

2424 Cee VS 10.3-4 2525 PS 122,9f 176,13f 2929 k.21c-22b; also Ci NR 137,18f

2626

PSV ad PS 1.19d

2727

Cf. VS 8.6-7

2828

PS

Pramasamuccaya 1.2122

11

ete yadi evam 30bhinnendriyaviaye dravye abhedajna da eva bhvaguatvayor iva30. na rpdiu. tasmd eknekasiddhir iti (/tasmd rpdiv ekatvnekatvaprasago ' siddha itiV), abhedajna tath dam, ki tu nendriyea tat || 21 ||
5

na tad indriyadvreendriyntaraviaye jnam. kuta.

31

aknekatvavaiyarthyt831

yadndriyntaraviaye ' pi indriyntarasya grahaaaktir iyate, rpdiv anekendriyakalpanprthik. athpi syd rpdn bhedasadbhvd ekam indriya na grahaaaktimad iti,
10

tad apy ayuktam. kasmt. indriya hi svrthe bhinne 'pi aktimat29 | svrthe nldibhedena sakhydibhedena ca bhavanmatena bhinne 'pi indriya aktimat, na tv indriyntarrthe, indriyntarrthatvenaiva rpabhinnasparavat, yata cakugrahaam (tasyaK). tad yadi caku sparanagrhyam api dravya ghti,

15

indriyntarrtho 'pi cakua svrtha ity abhyanujtatvd bhinnasypi nlder iva sparder api caku grahaaprasaga iti na bhinnatvam anekendriyagrhyatve hetu, ki tarhndriyntarrthgrahanam. yadi cbhinnam apy artham anekam indriya ghyt, rpdn pratyekam api srvendriyatva pnoti

20

dravyavat. eva hi rpdayo 'ne<ke>ndriyagrhy prpnuvanti.

32

na santy ete do. rpdayas teu svavieaniymak. 33tadabhvd33 indriyabud33

dhn nle

vyabhicra33,32 iti cet, katha te niymakatvam.

32

yasya rpatv-

bhva, na tasya cakurgrhyatvam. tadvat spardnm api svasvaviayaniymakatvam32. tath sparanacaku vttir
25

na dravydau na hi dravyasakhydikarmasu rpatvasparatve iyeta iti na syt te sparanena caku ca grahaam.

3030 Cf. PSV ad PS 1.23d, end 510-512; 1994a: 882 with n. 66)

3131

Cf. PSV ad PS 1.41cd 3333 Cf. VS 4.1.11

3232

Ce'e VSBh? (cf. PREISENDANZ 1994:

vaiyarthyt PS 126,1 : vaiyarthyam PSV on PS 1.41cd, NR

12
34

Pramasamuccaya 1.2223

eva tarhi yasya rpatvam, tac caku grhyam. tasmt spardv api tadvan

niymakatvena viea. eva ca rpatvdyabhvd dravydiu niyambhva syd

34

iti cet, tath sati || 22 ||

35

tadabhvd

avyabhicra35 iti stravirodha. rpatvde abddv abhvd avyabhicra ucyate, na rpatvde rpdau bhvadvrea. yuktypi ca iya kalpan nopapadyate, yasmt abhvatvd agrahasya+ indriyntaregrahaa hi grahabhva. sa katha rpatvdin kriyate. syt tu hetvabhvd grahabhva. tasmd rpatvdn niymakatva na yujyate. yat tarhi dravydiv abhedajna dam, tat katham iti cet,
+anyagocaram
36

10

cakusparanbhy bhinna viayam upalabhynyad eva tatsahacarasamudya15

viaya smrtam abhedajnam utpadyate36, 37rpdyagrahe tadbuddhyabhvt37. 38tath vieyn svair indriyair bhinnn upalabhyrthntaravyavacchedaviayam abhedena sarvatra mnasa jnam upajyate. na bhvaguatvayo pratyakam. tasynupalakat pratyakbhimna ea kutarkiknm38. tulyagocarate ced syd evam, vieaavieyayos tv avaya tulyendriyaviayatvam abhyupagantavyam, tadagrahe tadbuddhyabhvd iti cet, evam sati aniam anuajyate || 23 || yady ubhayasya tulyendriyagrhyatvam, 39dravyaguakarmy api dravyavanti39 iti bhvavad dravya srvendriya syt. tath 40ekadravyatvn na dravya bhva
40

20

, bhvasya srvendriyatvt. dravyavtte bhva ekadravyas tadvn ucyata iti cet, na, abhinnatvt. abhinno

25

bhva sarvatra dravydibhve na pratiidhyate. tath hy uktam 41guakarmasu ca

2 Ce'e VSBh? 3535 Cf. VS 4.1.11 3636 Ci VN 27a8f. (cf. STEINKELLNER 1985); TSP 59,8f.; V 342, 14f; TR 41,14-16 (cf. STEINKELLNER 1990: 210; PREISENDANZ 1994: 190f.) 3737 Ce' AKBh 190,6f. (cf. PREISENDANZ 1994: 194f.) 3838 Ci TR 41, 16-19 (cf. STEINKELLNER 1990: 210) 3939 Cf. VS 1.1.7 4040 Cf. VS 1.2.8-9 4141 VS 1.2.10 3434

Pramasamuccaya 1.2324

13

bhvn na karma na gua41 iti. yadi ca dravye vartamna eva ekadravya, nnyatra vartamna ekadravya iti, bhinna syt. yad ca cakupratyakea agnim uo <'yam> iti ghti, tad sparo 'pi ckua syt. na caivam.
5

tasmd 42bhvaguatvavad bhinnendriyagrhyatve 'py abhinna dravyam 42 iti na yujyate. yady evam, bhinnendriyagrhyatvd apy anekatvavde aneknto do hy ekendriyagrhyatve 'pi dravyaguakarma bhedo nldibheda ca. anantarepi ca indriyea grahaabhedn nldiu bhedo da. 'nyathokta tan bhinnendriyagrhyatvd anekatvam uktam, naikendriyagrhyatvd ekatvam, yato 'neknta syt. na ctrneknta. na hi bhinnedriyagrhyatvd eva anekatvam ucyayad yadabhve 'pi

10

43

bhavati, na tasya tat kraam 43 iti nendriyabhedo 'nekatve hetur iti cet,

15

te, ki tarhy anekatvam eva.

44

anantarepi ca indriyea 44 iti yad uktam, atra na sarva sdhyam ucyate |

na hi sarvam anekam indriyabhedd ity uktam, ki tarhi yatrendriyabheda, tad anekam iti. na buddhibhedo 'py anyatve kraa niidhyate.
20

api ca akbhede 'pi dhbhedd bhede 'bheda kuto 'nyath || 24 || yatra cnantarepndriyea dhbhedn nntvam ucyate, tatrendriyabhede grahaabhede ca ekam iti nvaka. etena gudiu pratyakajnam apy apodita veditavyam. tad api hi svdhrasambandhadvrea catuaydisannikard evotpadyate. yath ca na sarvatra sannikarj jnotpatti, eva naiyyikapratyakaparkym 45 uktam. eva vaieik pratyakam api sadoam.
Cf. PSV ad PS 1.21d' 4343 Ce' VVi frg. 16a (cf. Frauwallner 1957: 124, 140; also NMu (KATSURA VI: 4444 Cf. PSV ad PS 1.24a' 45 Cf. PS 1.17c-18b with PSV

25

4242

59)

14 kpiln tu
46

Pramasamuccaya 1.25

rotrdivtti pratyakam46 iam.

47

rotratvakcakurjihvghr-

n manasdhihit vtti abdaspararparasagandheu yathkrama grahae vartamn pratyaka pramam47 iti. te punar indriym anavasth9+ tair hi
48

anindriyntaragrhyaviayatvenendriyi svaviayaviniveny 48 abhimat-

ni, traiguyotkarpakaramtrabhedt abdde bhinnajtyatvt. ekaabdasypi guotkarpakaramtrabhedennantyd grhakam indriyam anantam abhyupeyam. atha v
+indriyaikya

10

atha tatra traiguybhedd abhinnajtyatve abdavieagrhakavat spardnm api grhakatvt prptam ekam evendriyam, sarvatra traiguyasybhedt. na hi traiguyavyatirekea abdajtir asti, y abda eva bhavati na spardauV. katha nsti, yad sattvdisasthnabhedt abddayo bhidyante. abhinnajtiabdeu samna sasthna spardibhyo 'samna ca. s jti rotravtter grhyam, tath spardiv api. tato na yathoktadoaprasaga iti cet, tathpi cakusparanayo samnaviayatva prptam, yata sasthnam dvigrhya drghdisasthnasya cakusparanayor datvt svaviayaviniveavyghta. abddaya ca na rotrdigrhy syu. kuta. sasthnam na trigocara | sasthnasya rotrajihvghrgrhyatvadatvtK abdarasagandh na pratyak syu. sasthnakta ca jtibhedam icchata sasthn bahava samnade pann ekendriyaviayajtyanatikramea tadbhedajtibahutvd bahava sasthn samnadeatva prptK.
4646 Re aitantra (cf. PS 136,2) 4747 Ce aitantra (cf. PS 136,2-4) 137,7; 162,7f; STEINKELLNER 1999: T 3 and 15) 4848

15

20

25

Re aitantra (cf. PS

indriynavasth PS 138,10 (pratka)

Pramasamuccaya 1.2527

15

tulyasasthneu ca suvardi darvyalakrdiu abhedo sasthnatulyatvd pannam ekatva suvardiabddisattvdijtnm. tath ca svaviayavttyabhva.
5

indriyavttir jtimtragrhik v jtiviiasukhdigrhik v. yadi jtimtragrhik, arthasya na svabhvagk10 || 25 || sasthnamtragrhakatve abddn sukhdisvabhvgrahaa prasajyeta. yasmd d mandapraka upalabhyamnasya sasthnamtrasya arthasvabhvnu-

10

palabdhi. sasthnamtragrhakatve arthabhedgraho abdder vieagrahaa na syt. tath hi vabdabherabdetydibhedgrahaa syt, tatra sasthnntarbhvt. 'rthe v yath ceto vikalpik |

15

svrthaviiasya tadvieasya grahad manovttivat svaviaye vikalpik syt. atha sasthnaviiasukhdigrhik, tathpi tadavasth manovttivad vikalpikaivety artha. sukhd ca11 pratyeka samudita v grhik syt.

20

tatra na tvat pratyekam. indriyavttn svaviaye nivet abddi grhyam, na sattvdi na hi sattvdi pratyeka abddisvabhvam. tasmn na te rotrdivttigrhy. nnanyatvt (sukhrthayo)12 || 26 || yasmt abddibhyo 'nanyat sukhdi, (tasmtK) abddivat tad api grhyam.

25

ananyac13 cen na v krya

arthasvabhvgrahaam PS 141,13 (pratka) (cf. HATTORI 1968: 1525.16) 11 Or sukhdn 12 No support for this supplementation except from context ! ca : sukd ca PS 142,15 (pratka!) 13 ananyac em. : nnyac PS 143,9 (pratka)
But cf.
10

16

Pramasamuccaya 1.2728

yadi sattvdi abdder ananyat, abhinnaabddi na kryam, sattvdi na abdde kraam. yad uktam
49

sattva abdakrya praty khyya abdtman vyavati-

hamnam49 itydi, tad api virudhyeta. sattvdn v parasparbheda abddi vnekam eva (/abdder vnekatvamV) syt, kryakraayor abhinnasvabhvatvd iti vikalprtho vabda. api ca ananyatve 'pi na grhyam14 | yady api sukhdi abdder ananyat, tathpi 50tatparamu api na grhya 50 iti pratyeka na grhyam, tanmtrdi v. na ca yad indriyrthd ananyat, tat sarvam indriyrtho bhavati, kryatvdigrahae smnyaviayatvaprasagt. tath tvan na pratyeka grhyam. atha samudita grahae, tathpndriyavtti sarv syt citrkr15 na bhinne grhye 'bhinnkra grahaa yuktam, tadvaena grhyparicchedt. da ca abddiv abhinna grahaam. sukhdiviayatva indriym samrthatva indriy samnaviayatva syt, na svaviaye vttitvam. viayntare sukhdnm abhinnajtitvt. tena ekendriyatvaprasaga. nanu ca sasthnaviin ghti51 ity uktam iti, tathokte na yuktam uktam, yata naiknugamadaranam || 27 || anekasasthnabhedenaikasy rpajtau grahan naikasasthnnuvttir d. tatra sasthnabhedj jtibheda ie sa evendriynantyaprasaga. atra ca ekem
4949

10

15

20

25

WALLNER 1953:

Ce aitantra (cf. PS 143,11f; STEINKELLNER 1999: T 6, beginning) 404; HATTORI 1968: 1545.31) 51 Cf. PSV introducing PS 1.25b'
15

5050

Re Skhya (cf. FRAU-

14

pda b (pratka in PS 144,10) is unmetrical!!

PS 144,14 has

sarv syc citrkr as pratka

by combining Vtti and pda a.

Pramasamuccaya 1.2831

17

skhyn bheda ia ced prve kpilnm abhimattikramt skhyanako mdhavas tv ha 52naiva hi abddilakaebhya trikebhya spardilakas trikajtayo 'bhinn, abhinnn
5

hndriyntarea grahaam ayuktam. tasmt sukhdndriyaviayeu bhinnajtayo yadvaena svaviayaviniveatvam indriym 52 iti. sa cbhinna svavieev iti aknantya prasajyate | yadi sukhdndriyajtiviayajtibhedasiddhyartha prvasiddhntd atikrnta, tad spaatarea nyyena asmbhir vykhyeya. ekaikarp sarvatra pradhnam aava pthak ||* 28 || bhinnn jtita sarvagatn

10

53

sukhadukhamohaabdasparakriydibhedena paramava pradhnam ity ucyante.

kryarps tu lakyante samprayogavieata | tath samprayogaviet svajtyanatikramea kryarp indriyaviayatvena pratipadyante53. an tu trirpatve kryam eka kuto gatam ||* 29 || abde abda iti sukhdivyatirekena y'bhinn buddhir utpann bhinne 'nekasvbhvye na yujyate. ki kraam. vijtiparimo hi saprayoge 'pi neyate |*
20

15

trayasamprayogn naikbhva, skhyn jtibhedt. ekaabdavcys tu naikasvabhv santi. atha 54yad utkaa trikasvabhve abde sukhdika jighkita v tad indriyasya viaya syt54. anpsite dvirpatve syt kryasyaikarpat || 30 ||

25

yadi ghrena abdagrahaanirapek buddhi sukhdnm anyatame vartate, tad sa eva tmaika syt. ki kraam. indriyrtho viio hy anekarpe 'pi vastuna |

Cer Mdhava (cf. PS 145,10-146,6) Cer Mdhava

5252

5353

Re Mdhava (cf. PS 147,9-15 and 147,17-148,7)

5454

18

Pramasamuccaya 1.3133

anekarpe hi abddau yasmin buddhir vartate, sa evendriyasya viaya. sa caika eva. samna ca spardiu iti so 'yukta. tasmd vara praht skhyeer ekaikarpat || 31 || prvaprasiddhaskhyadarand viiatara satyam evaV. kryasya jtibheda ekaikarpt krad utpatti kalpyate. eva na vijtyakryam rabhate. na triknm ekarpat. yady api abddigrahaamtra indriyavtti pratyakam, tathpi na sarvaprameyaviaya pramam. kuta. aeaviaye vttipramasyvidhnata | indriyavttisavedakasya manaso ligdim antarea pramnabhidhnn nynat. tadvttisavedana pramnyatame nntarbhavati. naia doa. 55smrta hi tad vttisavedana55 kmdivat. yathoktam 56smtipratyakavyavasyaviea56 iti. tasmd indriyajna bhye 'rthe pratyakam, indriyavttau tv anantara smrtam iti cet, smrto nnanubhtatvd anantara manasaindriyavttigrhaka smrto na yukta, prvam ananubhtatvt. yugapad dve bhaviyata || 32 || indriyavyavasyatadanubhyamnamanasor yugapad abhivyaktir upagat57 iti cet, 16 aviayanimitto viay syt . 58eva ca 58
57

10

15

sa ca+ +aprama sa ca+ +indriynubhava pratyaya prama nokta iti vttv api pramsiddhe saiva nynat. svasavedyatvt kmdiu smrta iti na doa. 59smtipratyakavyavasyaviea59 ity andhapadam evaitat. tath hndriyrthe 'pi smrto na sambhavati anantaram60, manas ananubhtatvt. na hi manas bhyrtha prvam anubhta hnir v smtir apy anyadarane |*
PS 157,2 PS 153,3 Ce aitantra (cf. STEINKELLNER 1999: T 10 and 11) Ce aitantra (cf. above n. 56) 60 Cf. PS 157,13 Ce aitantra (?)

20

25

5555 5858

5656 5959

5757

16

eva ca PS 158,1 (pratka) : evam api PS 153,3

Pramasamuccaya 1.3335

19

indriyavttimtrnubhtatvd ananubhte v smrto hnir v iti vabdo vikalprtha. katha hni. yadi 61indriyavttisahajo bhye 'rthe manaso 'nubhava61 iyate, yad uktam 62naikrthakrior indriyayo kalpane smarthyam asti62 iti, tad vyhanyate.
5

naia doa. smrtdhikavyavasyapradaranrtha hi sahavyavasyakriy pratiidhyate. saha tu siddha eva 63ki bhyev arthev indriyamanobhy saha vyavasy63 iti vyavasye prana, bhavati64 iti prg uktatvt. tathpi
64

smprate kle kenacid indriyea yukta yad mano

10

smter adhikam uktauV yadi smrtasya adhikoktyartha bhyrthe manas saha pratiidhyate, tath 65yath caindriyavyavasye mano 'nuvyavasya kurute, eva mnasa vyavasyam indriya savedayata65 itydi tasya yghto

15

tena bhyrthe smrtas tan nsti. yadi mano bhyrthe vastuto vartate, tathpi 'nyka aprthikam || 33 || indriyntar bhyrthe vtti aprthik prpnoti manas puso 'rtha kta iti. tath viayasvabhvagrahasmarthyn na skhyapratyaka pramam. mmsakn tu akam66 iti. tatra sad ity asadvyudsya na niyogt sa gasyate | samprayogo hi niyamt sata evopapadyate || 34 || satsamprayoge puruasyendriy buddhijanma tat praty-

20

66

25

asadvyudsrtha na satprayogo yukta. pratiyogy atha nirdio

Cf. PS 163,3f (Re aitantravttib) 6262 Ce aitantra (cf. STEINKELLNER 1999: T 18 and 13) 6363 Ce aitantra (cf. STEINKELLNER 1999: T 13) 6464 Ce aitantra (cf. STEINKELLNER 1999: T 16) 6565 Ce aitantra (cf. STEINKELLNER 1999: T 7) 6666 Ce MS 1.1.4 (first part)
6161

20

Pramasamuccaya 1.3537

atha indriy67 samprayoga ity uktau kena samprayoga iti cinty pratiyogisamprayogo gamyate, tadartha sadgrahaam iti, tathpi viio 'kasya kathyatm | indriyasya viia eva+artha pratiyog vaktu yuktam. athpi syt
68

atra+tma+der manasannikaro vaktavya. sa ca smnyena

sadgrahad ukta68 iti, tad apy ayuktam. sanmtra sannikare nkalpya yata udhtam69 || 35 || sanmtrasya puruea sannikatva (smnyenaV) siddham, yasmd asati tasyvtti. ye 'pi hi mgatdipratyakbhs asanta, na tai saha kasyacit samprayoga. deaviee tu sryopatpd utpann vie avyapadey cakurbuddhisannikard vinpi tadarthena (smrthytK) kramea bhrntasya manovijnasya kraam. 70tato na tanniedhya sadgrahaa yuktam70. atha+ 71+indriye sdati yo yasya v syt praastat71 |
72,73

10

yo yasminn indriye sdati, anyatrvtte73, tena tatsamprayoga. yo v yasya+in15

driyasya praasto yogyatvena samyag ukta, tena tatsamprayoga72 ity uktam. tat sdaty anyad apy atrjande ca praastat ||* 36 || tad iti vacanam upanysrtham. antar74 api rajaprabhtaya indriye sdanti, na kevalam artha eva, indriyasya praast ca+ajanapdalepa+dayo 'pi. atas tatsamprayoge 'piV pratyakat syt. naiva bhaviyati. yath gamand gaur iti vacane nnyad api gacchad gau syt, tathrtha eva sadant san syt, nnyat. tath praastasypi vaktavyam iti viama upanysa, yata rhv evavikalpe 'pi17 abdo 'kaviaye na sa | goabdo gamand gavi rha. na ca eva sacchruti sadant praastaty v indriyrthe rh. tasmd evavikalpe 'pi na sacchabdo yukta.

20

25

a(?) (cf. Re in PS 169,9-10) Cf. PS 169,10f 6868 Re MSBh 69 Scil. in PS 1.34 7070 PS 170,5 a(?) (cf. PS 171,10-13, where a Mimsaka defends the etymolo7171 Ci'e PS 172,10f 7272 Ce MSBh gies in PS 1.36ab against Dignga). 7373 Ci PS 171,10 74 Cf. PS 171,6 67

17

Cf.

grags la de ltar brtags na 'a K (correction inserted in Q 107a7)

Pramasamuccaya 1.3740
75

21

sarvrthasamprayoge18 ca yad da19 rpaabdayo || 37 ||

vicchinnapthuvijna20 tan nairantaryabdhakam 2175 | yadi hi sarvrthev indriyaprpti, yad rpaabdayo vicchinnagrahaam indriyaparimdhikagrahaa ca tan na syt, indriyanirantaragandhdiu tayor adara5

nt. buddhikraasmagrm ukt muktv pramata || 38 || yata s+ vttikro hy arthntaraphalavdy76 ha 77buddhijanmano 'nyan na dya kryam iti 78yato buddhijanma, tat pratyakam78 ity uktam. atra ca yathokttmdisamprayogt saskra-divato22 buddhikraam anyan nsti, yat pratyakam eva nirdeyam77.
+atheyam

10

eveti

atha v kraasmagry eva pratyakam ukt, buddhijanmeti ki puna | eva satsamprayoga puruasyendriy pratyakam ity alam ukta syt. tad
15

yata utpannam iti vikalpya ki buddhijanman. ki ca arthendriyamanapussayoga23 saskravn yad || 39 || buddhyutpdakasmagry ukt pratyakea tat katham | sarve hi tni samuditni nka prati vartante. yo 'pi hi kalpayet
79

indriyrtha-

20

sannikara pratyakam79 iti, tasypi dvihatvd nendriya eva vartanyam ity akalpaneyam.
80

gaur evyam ava evyam iti yato yannicayo jyate, tat pratyakam80 iti yad

uktam, tad apy ayuktam.

7575 Ci VMMS 1053,33f (cf. FRAUWALLNER 1968: 73 [no source stated]; BECHERT 2004: 55) 76 Cf. PSV a (cf. FRANCO/PREISENDANZ 1995: 82-84) Ce MSV Ci PS 175,14; introducing PS 1.42b 7777 7878 a (cf. PS 176,1) Re MSV 180,10 (cf. PSV ad PS 1.41cd, end) 7979 Re MSVa (cf. PS 175,5f) 8080

19 da em. (cf. mtho ba yi K) : ia VMMS 20 sarvrtha PS 173,5 : samprpta VMMS 21 nairantarya (FRAUWALLNER, nairpthuvijna (FRAUWALLNER) : pthivjnam VMMS 22 On the questionable di cf. FRANCO/PREIattaryya VMMS) : nairantaryasya PS 173,4 (pratka!) 23 sayoga m.c. for sannikara (cf. yoga, PS 175,11, as synonym in this SENDANZ 1995: note 11.

18

context).

22

Pramasamuccaya 1.4042

gotvdiyogc crtho gotvditvena pramyate || 40 || na cendriyadhiya smarthyam asty artheu yojane |* tvanmaty 81indriyadhiyo gotvamtradaranasya tadrayadaranasya ca aktir asti, na tu tayor anusandhne81. na ca vinpi sambandhena gavdinicayo yujyate. tasmn mnaso vieaavieyayor abhidhnbhidheyayo ca sarvo 'bhedopacravikalpa, nendriyadh. ki kraam. 82svasavedya hy anirdeya rpam indriyagocara82. anekadharmo 'pndriyrtho yo 'sdhraena+tmanendriye 'vabhsamnas tadbhsajnotpattihetu, sa pratytmavedya eva jnasvavat. sa tadtmanakyanirdea, nirdeyasya smnyaviayatvt. atha puna smnykrepi so 'rtha indriyaviaye sati sarvath viaya syt,
83 84

10

sarvath nrthavijne sthit pratyakadhr bhavet 83 ||* 41 ||

pratyakaabdo hi triu vartate pramajnaviayeu. tatra prame mukhyo

15

'nyayor upacrita. tatra viaye pratyakameyatvt pratyakopacra. jne 'ka prati vtte pramatulyatvt pratyakopacra84. yadi ca dh rpdismnykrlamban, sendriyanirapek'bhedopacrapravtt nkaparatantr syt. sarvath ca+arthavijnam icchato rpa+dn guatvasattjnd indriyntaraviaye sacra ity 85aknekatvavaiyarthyam85 iti prg86 uktam. tasmd am eva viayasvarpam indriyagocara. tath tvad 87yato buddhijanma, tat pratyakam 87 ayuktam. buddhijanma yadyeta yasya 88buddhijanma eva pratyaka ryata88 ity ak, ta pratyudgamyottara vaktavyam. arthntaraphalavdin89 phalam anyan na labhyate | katha ktveti cet, buddhv eva hi jty tato 'nyan na phala bhavet || 42 ||
a Re MSVa (cf. PS 176,8-9) 8282 PS 1.5cd 8383 Cf. PS 178,6f 8484 Re MSBh (cf. PS a ? 178,2-4) 8585 Cf. PS 1.22a 86 Cf. PS 1.21d'-22a 8787 Ce MSV (cf. PSV ad 1.39a') 8888 Re ("traditional" interpretation of MS 1.1.4 [cf. FRAUWALLNER 1968: 64]; cf. V, pratyaka, 56. 89 Cf. PSV ad 1.38c-39a' (there as attribute of the Vttikra!); metrical in V and K, but should belong to the Vtti (cf. HATTORI 1968: 1706.44). 8181

asdhra-

20

25

Pramasamuccaya 1.4244

23

adhigamo hi phalam avasitam. sa cet pramam, buddher ananyatvt phala+abhva.

90

buddhe ca yadi janma+anyat samavya svakrae |

sa prama sa tu kuto
5

janma vaieikn phalasya svakrae samavya satt+disamavyo v. tatra yadi tvat samavyoV buddhijanmeyate, 91samavya pratyaka prpnoti91. tasya ca nityatvd na kutacid utpadyate. tasmd ubhayathpi sa prama na yujyate. 'tha+ananyatvam aprthakam || 43 || yadi buddher janma+ananyat, eva buddhir eva pratyakam iti janmagrahaam aprthakam 90. buddhijanmani pusa ca viktir yady anityat | yadi ca buddhijanmani pumn prvvasth viktya pramttveneyate, eva saty anitya pusa syt. tac cniam. athviktir tmya pramteti na yujyate || 44 ||

10

15

aviktau buddhijanmani puso 'pramtravasthy aviia pramttvena na yujyate. eva parbhimata pratyakam atra prama nopapadyate doavac ca vkyam.

prathama pariccheda.

9090

Ri V 1. 228,22-26; VV 133,8-12

9191

Cf. PS 180,7 (Re MSBha?)

24

Analysis of Pramasamuccaya, chapter 1

0. 0.1 0.11 0.12 1. 1.1 1.2 1.21 1.22 2. 2.1 2.11 2.111 2.1111 2.11111 2.11112 2.1112 2.1113 2.11131 2.1114 2.112 2.1121 2.11211 2.112111 2.1122 2.113 2.1131 2.1132 2.11321 2.113211 2.113212 2.11322

Magala: salutation (1ab) and purpose (1cd) explanation explanation of the Buddhas attributes explanation of the purpose: establishment of the (means of) valid cognitions (prama) and refutation of other theories The number of (the means of) valid cognitions is two: perception and inference (2ab) reason: there are only two objects, the particular (svalakaa) and the general (smnyalakaa) (2b-c) refutation of further kinds of (means of) valid cognitions cognition of the combination (sandhna) of a particular and a general (2c-d) repeated cognition (asakdabhijna) of the same object (2d-3b) The nature of (the means of) valid cognitions (3c- end of chapter 2) Perception (pratyaka) Digngas theory (svamata) Definition: a cognition free of conception (kalpanpoha) (3c) definition of conception (kalpan) (3d) five kinds of concepts: association with name, genus, quality, action, substance the reference of words the reason for the name pratyaka is the specific cause (4ab) the definition is not incompatible with Abhidharma statements and not incompatible with Abhidharma statements on the objects of sense-cognition (4cd) the object of sense cognition (5) appendix to the definition kinds of perception mental perceptions (mnasa): object-awareness (arthasavitti) and self-awareness (svasavitti) (6ab), yogic perception (6cd) self-awareness of concepts (7ab) apparent perceptions (pratyakbha) (7c-8b) Means (prama) and result (phala) of perception cognition is result; it is instrument only metaphorically as it arises with the shape of an object (8cd) or: self-awareness is the result of a perception with its two aspects (kra), that of itself and that of an object (9-10) proof of the two aspects of cognition from the difference between the cognition of an object and the cognition of this cognition (11ab) from later recollection of the cognition of an object (11c) proof of self-awareness (svasavedana)

1,1-13 1,3-13 1,3-9 1,9-13 1,12-2,5 1,14-20 1,21-2,5 1,21-25 1,26-2,5 2,6- 2,1- 23,16 2,6-5,15 2,6-3,4 2,9-14 2,10-12 2,13-14 2,15-19 2,20-26 2,22-26 3,1-4 3,5-20 3,6-15 3,6-14 3,12-14 3,16-20 3,21-5,14 3,21-4,2 4,3-5,14 4,19-5,3 4,20-25 5,1-3 5,4-13

25
2.113221 2.1132211 2.11322111 2.11322112 2.12 2.121 2.1210 2.1211 2.1212 2.12121 2.12122 2.12123 2.121231 2.121232 2.1212321 2.12124 from the possibility of recollection only of something cognised (11d) supportive arguments of impossible implications infinite regress on the assumption of another cognition to cognise the cognition of an object (12ab) cognition could not shift between objects (12cd) Refutation of other theories Vasubandhus Vdavidhi preamble: Vdavidhi is not a work of Vasubandhu or a work of immature character (asra) (13) Definition: a cognition on account of that object (tato rtht) Refutation if object means the object-condition (lambana), this definition contradicts the Abhidharma theory of four conditions (14ab) if object means only the object-condition, memory etc. would also be perception (14cd) object-condition refers to either the content or the cause of cognition if it means the content, the cognition would have merely a conventional content, its object being an aggregate if it means the cause, this contradicts the Vdavidhi's idea that a cognition is named for its content, for the cause is the single atoms not cognised as such (15) the senses would also be object-cognition, being also different when causing apparent perceptions a cognition cannot be designated without reference to its content; designation refers to a universal; the content itself cannot be designated (16)

5,5-13 5,7-13 5,7-12 5,13 5,16-23,16 5,17-7,5 5,17-20 5,21 5,22-7,5 5,22-6,3 6,4-6 6,7-24 6,10-14 6,15-24 6,23-24 6,25-7,5

2.122 2.1221 2.1222 2.12221 2.122211 2.1222111 2.1222112 2.1222113 2.12221131 2.122212 2.122213 2.1222131 2.1222132 2.12222 2.122221 2.122222 2.1222221 2.12223 2.122231 2.1222311

Nyya 7,6-9,27 Definition of Nyyastra 1.1.4: Perception is a cognition arisen from a contact between sense and object, is inexpressible, non-deviating, and of determining nature. 7,6-7 Refutation 7,8-9,27 refutation of the terms (vieaa) 7,8-8,9 deficiency of the terms (17ab) 7,9-19 deficiency of inexpressible (avyapadeya) 7,10-12 deficiency of non-deviating (avyabhicrin) 7,13 deficiency of of determining nature (vyavasytmaka) 7,14-19 also if nature means result 7,18-19 uselessness and insufficiency of the terms for defining the nature of this cognition 7,20-23 deficiency of arisen from a contact (sannikarotpanna): neither distant nor larger objects could be perceived (17cd) 7,14-8,9 senses do not occur beyond their physical seats (18a) 8,1-5 if they do, they are ineffective or should be able to grasp also hidden objects (18b) 8,6-9 the definition is too narrow if only five senses are assumed 8,10-23 perception of lust etc. (sukhdi) is not included (18c) 8,11-14 or the mind (manas) must be a further sense (18d) 8,15-23 if mind is accepted because not denied, to mention other senses would be useless (19ab) 8,18-23 problems in the Nyya-theory that the means and result of a cognition are different 8,24-9,26 if a cognitions as the means already determines, there is no result (19c) 8,25-9,18 if cognition of a qualification is the means and of the qualified

26
the result, the resultant cognition is not of the qualification (19d) 9,1-18 also not, if the cognition of a qualification is to be the cause of the cognition of the qualified 9,6-8 if the qualification is cognised, the qualified is not. Then there is no result and thus also no means (20a') 9,9-18 if the cognition of a qualification is both means and cognised object, the cognition of the qualified must be the same (20'ab) 9,12-18 the result of a cognition as the cessation of ignorance, doubt and error is not different from the means 9,19-26 because ignorance, etc. do not always occur of necessity (20c) 9,21-22 because cessation as an absence cannot be a result (20d) 9,23-26 Vaieika Vaieika theories Definition of Vaieikastra 3.1.13: That (cognition) which is arisen from a contact between soul, sense, mind, and object is (as perception) different (from other means of cognition). theories on means and result some: means is the contact between sense and object, result is the cognition others: means is the contact between soul and mind Refutation of VS 3.1.13 incompatibility with their stra incompatibility with VS 10.4 regarding doubt and determination as explained by the explanation of percption and inference: determination presupposes conceptual activity (vicra), thus is not the same as cognition arisen from the fourfold contact; the latter is bare presentation (locanamtra) of an object undesired consequences in the theories of some and others under the theory of some, it follows that an object is grasped in all aspects under the theory of others, means and result would have different objects Refutation of VS 8.6 and 7 (Cee!): Perception depends on universals and limitationals as well as on substance, quality and motion: as mere presentation this cognition has no connection with qualifiers; qualifiers and the qualified are grasped by different senses (21ab) refutation of this explanation of perception with regard to substance (dravya) the object of different senses cannot be one (21c) its cognition would not be sense-perception, for the difference of senses would then be useless (21d-22a) senses grasp variations of the specific objects, but not objects of other senses (22b) if one substance were grasped by different senses, also colour, etc. would be grasped by all senses (22c) colour, etc. are not restricting their senses through their specific properties, otherwise tactual and visual sense could not function in regard to substance, number and motion (22d') the assumption that substances can be grasped by any sense because such restricting properties are absent is contradicted by VS 4.1.11 Because of their nonexistence there is no deviation (of other senses). (22'd-23a') it is also contradicted by reason, since non-grasping through another sense as an absence of grasping cannot be caused by a specific property such as 9,28-13,28 9,28-10,3 9,29 10,1-3 10,1-2 10,2-3 10,4-12 10,4-12

2.12223111 2.12223112 2.122231121 2.122232 2.1222321 2.1222322 2.123 2.1231 2.12311 2.12312 2.123121 2.123122 2.1232 2.12321 2.123211

10,4-7 10,8-12 10,8-10 10,11-12

2.123212 2.1232121 2.1232122 2.1233

10,13-13,25 10,21-13,23 10,21-13,6 10,27-12,18 11,9-17 11,18-12,11

2.12331 2.123311 2.1233111 2.12331111 2.12331112 2.123311121

11,21-12,11

2.1233111211

12,1-7

2.1233111212

27
colourness (23'ab') 12,8-11 the object of one substances cognition is a conceptual construct based on the memory of different sense cognitions (23'b) 12,12-18 undesired consequences with the assumption that the object of one sense can be different as the qualified and the qualifier (23cd) 12,19-13,4 substance would be grasped by all senses in accordance with VS 1.1.7 having substance, are common to substance, quality and motion and VS 1.2.8-9 (Cee!) Being is not a substance, because it has one substance. 12,19-13,2 refutation of a Vaieika-interpretation of because it has one substance as because it occurs in substance. 12,26-13,2 if visual perception of fire had the content it is hot, temperature would also be visible. 13,3-41,11-12 to infer the difference of the qualifier and the qualified from their being objects of different senses is not inconclusive 13,7-23 objection (24a') 13,7-11 refutation: the objection is a futile rejoinder (jti). (24'ab) 13,12-23 refutation of the assumption that even if the sense is one the object may be different because of the difference of cognitions. (24cd) 13,20-23 refutation of the Vaieika explanation of perception (cf. 2.1223) with regard to qualities, etc. 13,24-25 Refutation of arisen from a contact: reference to the Nyya section (cf. 2.122213, 17c-18b) 13,26-27 Skhya 14,1-19,19 Definition of the aitantra: The function of ear, skin, eye, tongue and nose as directed by the mind is the means of the valid cognition perception when operating towards grasping sound, a tangible, colour, taste and odour respectively. 14,1-3 Refutation 14,4-19,19 according to this definition and the Skhya theory of the three constituents (gua), a function of senses with regard to their specific objects is impossible (svaviayavttyabhva). 14,4-15,4 the senses would have to be infinite (25a') 14,4-8 or one sense would grasp all objects (25'a) 14,9-13 the assumption of a different configuration (sasthna) of the three constituents for the classes of respective objects is impossible: 14,14-15,4 configurations of something long would be grasped by two senses, the tactual and the visual (25b') 14,17-19 configurations as objects of the other three senses would not be perceived (25'b) 14,20-23 if difference of classes were due to configurations, many configurations would occupy the same place (25'c) 14,24-27 there would be no difference between configurations of different classes (25d') 15,1-4 the function of senses is neither possible with regard to a mere class of objects (jtimtra) nor to the three constituents as qualified by a class (jtiviiasukhdi) 15,5-18,6 in the case of a mere class, i.e. a configuration 15,6-15 the specific nature (svabhva) of the objects would not be perceived (25'd) 15,6-10 the difference of objects of the same class would not be perceived (26a') 15,10-13 or sense-function would be conceptual (26'ab) 15,14-15 in the case of the three constituents being qualified by classconfiguration 15,16-16,24 sense-function would also be conceptual (26c') 15,16-18

2.12331113 2.1233112 2.12331121

2.123311211 2.12331122 2.123312 2.1233121 2.1233122 2.12331221 2.12332 2.1234

2.124 2.1241

2.1242 2.12421 2.124211 2.124212 2.124213 2.1242131 2.1242132 2.1242133 2.1242134 2.12422 2.124221 2.1242211 2.1242212 2.1242213 2.124222 2.1242221

28
2.1242222 2.12422221 2.124222211 2.1242222111 2.1242222112 2.12422222 2.124222221 2.124222222 2.1242223 2.124223 2.1242231 2.1242232 2.12422321 2.12422322 2.124223221 2.124223222 2.12422323 the constituents are grasped neither individually nor collectively 15,19-16,19 not individually 15,20-16,11 because the constituents are not individually the nature of sense-objects (26'c) 15,20-16,10 if no difference is assumed, sense-objects could not be an effect of the constituents (26d-27a) 15,23-16,5 and the constituents would still not be grasped (27b) 16,6-10 not collectively 16,12-19 because each sense-function would have to have similarly various aspects (27c') 16,12-15 all senses would have the same object (27'c) 16,16-19 there is no conformity (anuvtti) of the senses to the different object-configurations (27d) 16,20-24 sense-function is also impossible with regard to configurations of the constituents, if assumed to be different (Mdhavas theory) (28a) 16,25-18,6 because senses would have to be infinite (28b) 17,6-7 detailed refutation of Mdhavas theory 17,8-18,2 Mdhavas explanation: primal matter consists of different atoms configurated by the three constituents; as effects these are sense-objects (28c-29b) 17,10-15 refutation: atoms with three constituents cannot be grasped as a single effect (29cd) 17,16-18,2 transformation of three to one is impossible (30ab) 17,19-21 oneness of the sense-object cannot result from preponderant (utkaa) or cognitively intended constituents (30c-31b) 17,22-18,2 Mdhavas idea that different classes of sense-objects result from respectively different atoms is superior to traditional Skhya, but not the idea that the three constituents are of one nature (31cd) 18,3-6 the definition is too narrow (nynat) 18,7-19,18 because the function of the mind (manas) would not be mentioned at all in this system (32ab) 18,7-19,15 mental cognition of sense-functions cannot be memory (32c) 18,12-19,15 simultaneous function of sense and mind is impossible (32d) 18,17-19,15 mental cognition of sense-function is not mentioned (33a') 18,20-19,15 it would contradict the stra or would be the memory of another seen object (33'ab) 18,24-19,8 it would also contradict the stra, if memory were meant to be ascertaining an external object in addition (adhikam) to sense-functions (33cd') 19,9-15 if the mind were to function with regard to external objects, other senses would be useless (33'd) 19,16-18 Mms 19,20-23,15 Definition of Mmsstra 1.1.4: The arising of a cognition when there is a contact of the senses of a person with something existent, that is perception. 19,20-21 Refutation by refuting the definitions main terms 19,22-23,15 refutation of the term existent (sat) 19,22-20,25 the term is redundant: it does not serve to exclude something non-existent, for contact occurs only with something existent (34) 19,22-20,25 it does not refer to a specific object as the counterpart (pratiyogin) of a sense (35ab) 19,26-20,12 it does not refer to the counterparts of sense, mind and soul in general (35cd) 20,5-9 it does not serve to exclude the contact with something non-existent 20,9-12

2.12423 2.124231 2.1242311 2.12423111 2.124231111 2.1242311111 2.1242311112 2.124232

2.125 2.1251 2.1252 2.12521 2.125211 2.1252111 2.12521111 2.125211111

29
2.1252112 2.12521121 2.12522 2.12523 2.125231 2.1252311 2.1252312 2.12523121 2.1252313 sat does not refer to something which sits (sdati) at a sense or which is apt (praasta) to a sense (36) 20,13-25 the word sat is not commonly used (rha) for sense (37ab) 20,20-25 refutation of the term contact (samprayoga) (37c-38b) 21,1-5 refutation of the term arising of a cognition (buddhijanma) 21,6-23,10 in the Vttikras (i.e. Bhavadsas) interpretation: perception (as means) is that from which cognition arises (38c-39a') 21,6-22,20 the term arising of a cognition would be redundant (39'ab) 21,11-15 all relevant causes do not function with regard to the sense (39c-40b) 21,16-21 if the cause is limited to the contact of a sense and an object, still the contact is related to more than the sense 21,19-21 refutation of the interpretation perception is that by means of which a determining cognition (nicaya) arises, because the senses lack the capacity of connecting a universal with an object (40c-41b) 21,22-22,19 a cognition of something in all its aspects is not perception (41cd) 22,11-19 in the words of the Stra: the arising of a cognition is perception 22,21-23,10 if arising of a cognition is the means, there is no result (42) 22,23-23,2 if arising is the means as different from cognition, 23,3-7 the latter would, as a means, be inherent in its cause, and inherence (samavya), being eternal, cannot arise (43a-c) 23,3-7 if arising is not different, the word is redundant (43d) 23,8-10 refutation of the term person (puruasya) 23,11-15 if the soul changes (vikti) with cognition, it is not eternal (44ab) 23,11-13 if it does not change, it is not a cognising agent 23,14-15

2.12523131 2.125232 2.1252321 2.1252322 2.12523221 2.1252323 2.12524 2.125241 2.125242

30

Abbreviations and Literature

General Abbreviations
AJG ASG BBS GOS JMJG K MESB MUSS Q STTAR T TSWS V VAW WZKS r tmnand Jain Granthaml Anantaayanasasktagranthvali Bauddha Bharati Series Gaekwads Oriental Series Jnapha Mrtidev Jaina Granthaml, Sanskrit Grantha Tibetan translation by Kaakavarman and Dad pai es rab (Q 5702)1 Miszellen zur erkenntnistheoretisch-logischen Schule des Buddhismus Madras University Sanskrit Series The Tibetan Tripitaka. Peking Edition. Ed. D. T. SUZUKI. Tokyo Kyoto 19551961. Sanskrit Texts from the Tibetan Autonomous Region Tibetan ( V=K) Tibetan Sanskrit Works Series Tibetan translation by *Vasudhararakita and Se ge rgyal mtshan (Q 5701)1 Verlag der sterreichischen Akademie der Wissenschaften Wiener Zeitschrift fr die Kunde Sdasiens

Primary Literature
AK AKBh Abhidharmakoa (Vasubandhu): cf. AKBh Abhidharmakoabhya (Vasubandhu) - Abhidharmakoabhya of Vasubandhu. Ed. P. PRADHAN. (TSWS 8) Patna 1967: K. P. Jayaswal Research Institute. Tattvrtha(rja)vrttika (Akalaka): Tattvrtha(rja)vrttika of Akalaka. Ed. MAHENDRA KUMAR JAIN. (JMJG 10) Benares 1953. Tarkarahasya. Ed. PARAMANANDAN SHASTRI. (TSWS 20) Patna 1979: K. P. Jayaswal Research Institute. Tattvasagrahapajik (Kamalala): Tattvasagraha of crya Shntarakita with the commentary Pajik of Shr Kamalshla. Ed. Swami Dwarikadas Shastri. 2 vols, (BBS 1,2) Varanasi 1968.

TAV TR TSP2

For the reasons why I do not refer to Profesor Hattoris edition of this text (HATTORI 1968: 174-237) cf. STEINKELLNER 1971.

31 DNC 1 DNC 2 NM Dvdaranayacakra (Mallavdin): cf. JAMBUVIJAYA 1966. Dvdaranayacakra (Mallavdin): cf. JAMBUVIJAYA 1976. Nyyamajar (Jayanta) - Nyyamajar of Jayantabhaa with Tippa Nyyasaurabha by the Editor. Ed. K. S. VARADCRYA. 2 vols., Mysore 1969, 1983. Nyyamukha (Dignga): cf. KATSURA [1] - [7] Nyyaratnkara (Prthasrathimira): Mmslokavrtika by Kumrila Bhaa with the commentary called Nyyaratnkara by Prthasrati Mira. Ed. RMA ASTRI TAILANGA. Benares 1898-99. Nyyavrttika (Uddyotakara): Nyyabhyavrttika of Bhradvja Uddyotakara. Ed. ANANTLAL THAKUR. New Delhi 1997: Indian Council of Philosophical Research. Nyyastra Pramavrttiklakra (Prajkaragupta): Pramavrtikabhyam or Vrtiklakra of Prajkaragupta. Being a commentary on Dharmakrtis Pramavrtikam. Ed. R. SKTYYANA. Patna 1953. Pramavrttikapajik (Devendrabuddhi): Q 5717b Che 1-390a8. Pramavrttikavtti (Manorathanandin): Dharmakrtis Pramavrttika with a commentary by Manorathanandin. Ed. R. SKTYYANA. Patna 19381940. Pramasamuccaya (Dignga) Pramasamuccayavtti (Dignga) Pramasamuccayak (Jinendrabuddhi): Jinendrabuddhis Pramasamuccayak Chapter 1. Critical edition by ERNST STEINKELLNER, HELMUT KRASSER, HORST LASIC. (STTAR 1.I) Beijing-Vienna 2005. Mmsstra Mmsstrabhya used by Dignga Mmsstravtti (Bhavadsa) used by Dignga Vdanyyak (ntarakita): Dharmakrtis Vdanyya. With the Commentary of ntarakita. Ed. RHULA SKTYYANA. Patna: (Appendix to JBORS 21 and 22) 1935-1936. Viuddhimrgga Mahsanyaya (Parkramabhu II): Viuddhimrggaya ... mahsanya sahitay. 3 vols., ed. BENTARA RADDHATIYA, Kautara 19491954.

NMu NR

NV

NS PVA

PVP PVV

PS PSV PS

MS MSBha MSVa VN

VMMS

32

VS VSBh VSV Vibh V V

Vaieikastra: cf. VSV Vaieikastrabhya used by Dignga Vaieikastravtti (Candrnanda): cf. JAMBUVIJAYA 1961. Vibhticandras marginal notes in PVV lokavrttika (Kumrila): cf. VV lokavrttikak (Sucaritamira) - Mmslokavrttika Sucaritamirapratay Kikkhyay kay sametam. 3 parts. Ed. K. SMBAIVA STR (parts 1,2), V. E. RMASVMI STR (part 3). (ASG 90, 99, 150) Trivandrum: Government Press 1926, 1929, 1943. lokavrttikavykhy (Umbeka) - lokavrttikavykhy ttparyak of Uveka Bhaa. Ed. S. K. RAMANATH SASTRI, revised by K. KUNJUNNI RAJA and R. THANGASWAMY. (MUSS 13) Madras: University of Madras 1971. aitantra

VV

Secondary Literature
BECHERT 2004 HEINZ BECHERT: Eine regionale hochsprachliche Tradition in Sdasien: Sanskrit-Literatur bei den buddhistischen Singhalesen. Wien 2004: VAW.

DREYFUS / LINDTNER 1989 GEORGES DREYFUS / CHRISTIAN LINDTNER: The Yogcra Philosophy of Dignga and Dharmakrti, Studies in Central & East Asian Religions 2, 1989, 27-52. FRANCO / PREISENDANZ 1995 ELI FRANCO / KARIN PREISENDANZ: Bhavadsas Interpretation of Mmstra 1.1.4 and the Date of the Nyyabhya, Berliner Indologische Studien 8, 1995, 81-86. FRAUWALLNER 1953 ERICH FRAUWALLNER, Geschichte der indischen Philosophie. II. Band, Salzburg 1953: Otto Mller Verlag. FRAUWALLNER 1957 ERICH FRAUWALLNER: Vasubandhus Vdavidhi, WZKS 1, 1957, 104-146. FRAUWALLNER 1968 ERICH FRAUWALLNER: Materialien zur ltesten Erkenntnislehre der Karmamms. Wien 1968: Hermann Bhlaus Nachf.

33 FUNAYAMA 1992 TORU FUNAYAMA: A Study of kalpanpoha. A Translation of the Tattvasagraha vv. 1212-1263 by ntarakita and the Tattvasagrahapajik by Kamalala on the Definition of Direct Perception, Zinbun: Annals of the Institute for Research in Humanities, Kyoto University 27, 1992, 33-128. WAS HARADA: Dignga ni yoru Nyya gakuha no chikakuron hihan, PS I NPrP & Vtti no wayaku [Critique of the Nyya theory on perception in Dignga, Japanese translation of PS 1 and Vtti], Rykoku Daigaku Bukkygaku Kenkyshitsu Nenp 5, 1992,115-95. MASAAKI HATTORI: Dignga, On Perception, being the Pratyakapariccheda of Digngas Pramasamuccaya from the Sanskrit fragments and the Tibetan versions. Cambridge, Mass., 1968: Harvard University Press. H. R. RANGASWAMY IYENGAR: Kumrila and Dignga, Indian Historical Quarterly 3, 1927, 603-606. H. R. RANGASWAMY IYENGAR: Pramana Samuccaya. Edited and restored into Sanskrit with Vtti, k and Notes. (Mysore University Sanskrit Publications) Mysore 1930. Vaieikastra of Kada with the Commentary of Candrnanda. Critically edited by MUNI R JAMBUVIJAYAJI. (GOS 136) Baroda 1961: Oriental Institute. Dvdara Nayacakram of crya r Mallavdi Kamramaa with the commentary Nyygamnusri of r Sihasri Gai Vdi Kamramaa. Part I. Edited with critical notes by MUNI JAMBVIJAYAJ. (AJG 92) Bhavnagar 1966: Sri Jain Atmanand Sabha. Dvdara Nayacakram of crya r Mallavdi Kamramaa with the commentary Nyygamnusri of r Sihasri Gai Vdi Kamramaa. Part II. Edited with critical notes by Muni Jambvijayaj. (AJG 94) Bhvnagar 1976: r Jain tmnand Sabh. SHRY KATSURA: Inmy shrimonron kenky [A Study of the Nyyamukha], Hiroshima Daigaku Bungakubu Kiy [1] 37, 1977, 106126; [2] 38, 1978, 110-130; [3] 39, 1979, 63-82; [4] 41, 1981, 62-82; [5] 42, 1982, 82-99; [6] 44, 1984, 43-74; [7] 46, 1987, 46-85. HIDENORI KITAGAWA: Shri gakuha no genry (= chikaku) setsu ni taisuru Jinna no hihan [Digngas critique on the Nyya theory of perception], Nagoya Daigaku Bungakubu Kenky Ronsh, Tetsugaku, 21, 1958, 57-73. YSH MIYASAKA: Juryron chso ni tsutaeru Vaieika gakuha no genryron [The Vaieika theory of perception as transmitted in the commentaries on PS], Mikky Bunka 34, 1956, 53-44.

HARADA 1992

HATTORI 1968

IYENGAR 1927 IYENGAR 1930

JAMBUVIJAYA 1961

JAMBUVIJAYA 1966

JAMBUVIJAYA 1976

KATSURA [1] - [7]

KITAGAWA 1958

MIYASAKA 1956

34 NISHIZAWA 1997 F. NISHIZAWA: Compilation of Tshad ma kun las btus pai rnam bad mthar dzin gyi tsha gdu ba joms byed rigs pai rgya mtsho, in: Basic Studies for Tibetan Buddhism. Sa-bcad of rJe yab sras gsung bum (2). (Studia Tibetica 34) Tokyo 1997: The Toyo Bunko, 189-204. KARL H. POTTER (ed.): Encyclopedia of Indian Philosophies IX. Buddhist Philosophy from 350 to 660 A.D. Delhi 2003, Motilal Banarsidass. KARIN PREISENDANZ : Studien zu Nyyastra III.1 mit dem Nyyatattvloka Vcaspati Miras II. Teil 2. (Alt- und Neu-Indische Studien 46,2) Stuttgart 1994: Franz Steiner Verlag.

POTTER 2003

PREISENDANZ 1994

PREISENDANZ 1994a KARIN PREISENDANZ: VS IV.1.9 and its two Traditions of Interpretation, Asiatische Studien / tudes Asiatiques 48,2, 1994, 867890. RANDLE 1926 STEINER 1996 H. N. RANDLE: Fragments from Dinga. London 1926: The Royal Asiatic Society. [21981, Motilal Banarsidass, Delhi] ROLAND STEINER: Die Lehre des Anuubh bei den indischen Metrikern, in: M. HAHN, J.-U. HARTMANN, R. STEINER (ed.): Suhllekh. Festgabe fr Helmut Eimer. (Indica et Tibetica 28) Swisttal-Odendorf 1996, 227-248.

STEINKELLNER 1990 ERNST STEINKELLNER, MESB VIII. Two New Fragments from the Vtti on Pramasamuccaya I 23b A Supplement to MESB V, WZKS 34, 1990, 209-210. STEINKELLNER 1971 ERNST STEINKELLNER: Review of HATTORI 1996, WZKS 15, 1971, 222-224. STEINKELLNER 1999 ERNST STEINKELLNER: The aitantra on Perception, a Collection of Fragments, Asiatische Studien 53,3, 1999, 667-676. STEINKELLNER 2004 ERNST STEINKELLNER: A Tale of Leaves. On Sanskrit Manuscripts in Tibet, their Past and their Future. 2003 Gonda Lecture. Amsterdam 2004: Royal Netherlands Academy of Arts and Sciences. [http://www.oeaw.ac.at/ias/Mat/steinkellner_leaves.pdf] STEINKELLNER / MUCH 1995 ERNST STEINKELLNER / MICHAEL TORSTEN MUCH: Texte der erkenntnistheoretischen Schule des Buddhismus. Gttingen 1995: Vandenhoek & Ruprecht. TABER 2005 JOHN TABER: A Hindu Critique of Buddhist Epistemology. Kumrila on perception. The Determination of Perception chapter of Kumrila Bhaa`s lokavrttika. Translation and commentary. London-New York 2005, RoutledgeCurzon.

35 YAITA 2004 HIDEOMI YAITA: Jinna-cho Jyuryron Kunbun han chibetto yuku tekisuto [The Tibetan Text of Digngas Pramasamuccaya, Kumbum edition], Naritasan Bukky Kenkyjo Kiy 27, 2004, 77-113.