New Sanskrit Fragments Of Pramanavinischayah First Chapter

Here's a comprehensive summary of the provided text, "New Sanskrit Fragments Of Pramāṇavinischayah First Chapter" by Ernst Steinkellner:

The article focuses on presenting and analyzing new Sanskrit fragments of the first chapter of Dharmakīrti's Pramāṇavinischayaḥ (PVin), specifically the chapter on pratyakṣam (direct perception). Steinkellner highlights the significance of these fragments, which are found in Bhāsarvajña's Nyāyabhūṣaṇam (NBhūṣ).

Key Points:

• Context and Prior Research: Steinkellner begins by referencing Tilmann Vetter's 1966 edition of the Tibetan translation of PVin's first chapter, along with known Sanskrit fragments and a German translation. He also mentions the recent (1968) edition of Bhāsarvajña's Nyāyabhūṣaṇam.
• Importance of Bhāsarvajña's Work: Bhāsarvajña's Nyāyabhūṣaṇam is described as crucial for understanding the history of older Nyaya and its relationship with other philosophical schools. It is noted for its philosophical depth, the author's "heterodox" character within the Nyaya-Vaiseṣika tradition, and its extensive quotations from various sources, many of which are no longer extant. These quotations make NBhūṣ an invaluable resource for historical research.
• Bhāsarvajña's Polemical Targets: Within the Buddhist epistemological and logical tradition, Bhāsarvajña primarily polemicizes against the theories of Dharmakīrti and Prajñākaragupta. He demonstrates a deep familiarity with both, even potentially using other commentaries on Dharmakīrti's works.
• Quotations from Dharmakīrti's Works: Bhāsarvajña frequently quotes from Dharmakīrti's Pramāṇavārttikam (PV) and Vādanyāyaḥ. Crucially, Steinkellner points out that many verses previously attributed to PV are, in fact, taken from PVin. This is significant because Bhāsarvajña quotes extensively from PVin, using both its verses and prose passages, thereby greatly improving the textual tradition of PVin.
• Focus on PVin Chapter 1: Steinkellner restricts his presentation to quotations from the first chapter of PVin, viewing them as a valuable supplement to Vetter's edition.
• Methodology for Presenting Fragments: The fragments are presented in the order they appear in PVin. Any wording that deviates from the Tibetan translation and seems to be Bhāsarvajña's own commentary or alteration is noted, though Bhāsarvajña is generally described as quoting literally, with occasional minor changes or free transformations that preserve the original meaning. Omissions are marked with dots.
• Detailed Presentation of Fragments and Commentary: The article then proceeds to list specific fragments, citing their PVin and NBhūṣ references. For each fragment, Steinkellner provides the Sanskrit text and often includes:
  • Explanations of Bhāsarvajña's Commentary: He explains how Bhāsarvajña interprets or reframes Dharmakīrti's ideas, sometimes highlighting where Bhāsarvajña adds his own words or makes slight modifications.
  • Critical Analysis and Comparisons: Steinkellner compares Bhāsarvajña's version with the Tibetan translation and other related texts (like the Nyāyavārtika-tātparyaṭīkā). He discusses potential discrepancies, textual variants, and the significance of certain readings for understanding the original intent.
  • Key Philosophical Concepts Discussed: The fragments touch upon core Buddhist epistemological concepts, including:
    • The definition of pratyakṣam (direct perception) as free from conceptualization (kalpanāpoha).
    • The distinction between perception and inference (anumāna).
    • The role of sensory organs and mental cognition (mānasam pratyakṣam).
    • The nature of error (bhrānti) and its relationship to sensory perception.
    • The concept of sahopalambhaniyamatā (inseparability of the knower and the known).
    • Arguments concerning the existence of composite entities (avayavi) and their relation to their parts (avayava).

In essence, Steinkellner's article is a scholarly contribution that enriches our understanding of Dharmakīrti's Pramāṇavinischayaḥ by making available and analyzing new Sanskrit textual evidence found within Bhāsarvajña's commentary. This work provides crucial insights into the transmission and reception of early Buddhist epistemology and logic.