Startseite On Verbal Cognition: Śāntarakṣita’s and Kamalaśīla’s Treatment of vivakṣā
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On Verbal Cognition: Śāntarakṣita’s and Kamalaśīla’s Treatment of vivakṣā

  • Francesco Sferra ORCID logo EMAIL logo
Veröffentlicht/Copyright: 28. Februar 2024
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Asiatische Studien - Études Asiatiques
Aus der Zeitschrift Asiatische Studien - Études Asiatiques Band 77 Heft 1

Abstract

Jinendrabuddhi, Śāntarakṣita and Kamalaśīla are those who, while putting the ‘intention of the speaker’ (vivakṣā) at the core of their analysis of verbal communication, opt for a formal and technical treatment of the topic. In order to prove through coherent arguments that śābdajñāna is inference and therefore to support Dignāga’s reduction of the valid means of correct knowledge, they all identify vivakṣā with the property-possessor (dharmin) or probandum (sādhya), and śabda (‘word’) with the logical mark (liṅga) or probans (sādhana). They do so to counteract the criticisms of the opponents (Kumārila first of all). Nevertheless, while Jinendrabuddhi, following Dharmakīrti, recognizes the sheer pragmatic value of verbal cognition, Śāntarakṣita and Kamalaśīla seem to follow Dignāga more closely and also recognize its epistemic value. The purpose of this article is precisely to describe the essential points of the arguments of Śāntarakṣita and Kamalaśīla, and show their most original aspects.

Keywords: Buddhist logic; philosophy of language; epistemology
Corresponding author: Francesco Sferra, Università degli Studi di Napoli L’Orientale, Dipartimento Asia Africa e Mediterraneo, Piazza San Domenico Maggiore 12, 80134 Napoli, Italy, E-mail:
Earlier versions of this paper were read at the University of Cagliari (17 May 2018), at the Rabindra Bharati University of Kolkata (4 February 2019), at the University of Manipal (11 February 2019), and during the symposium “Kamalaśīla’s Significance in the Intellectual History of Buddhism” held in Vienna 4–6 March, 2022, at the Institute for the Cultural and Intellectual History of Asia (IKGA) of the Austrian Academy of Sciences. I wish to thank all those friends and colleagues who organised these lectures, and who provided me with insights and comments, in particular (in alphabetical order), Maria Piera Candotti, Nirmalya Chakraborty, Pei-Lin Chiou, Hiroko Matsuoka, Mrinal Kaul, Tiziana Pontillo, and Madhuchanda Sen. I also owe my gratitude to Harunaga Isaacson, Horst Lasic, Margherita Serena Saccone, and Vincenzo Vergiani, who read this paper and provided me with useful corrections and suggestions, and to Cynthia Peck-Kubaczek, who kindly revised the English text.

Funding source: Österreichischen Akademie der Wissenschaften

Appendix

Notes and corrections to the printed editions of the Pramāṇāntarabhāvaparīkṣāpañjikā ad stt. 1486–1524

The following list is drawn up by consulting the available Sanskrit manuscripts of the text (see below, Bibliography) and the Peking, sNar thaṅ and sDe dge block prints of its Tibetan translation. Only those variant readings that seem useful for a more correct interpretation of the text are recorded here. Variants that seem the result of copyist mistakes or orthography are usually ignored.

  1. Ad st. 1488 (K) [1487 (Ś1 and Ś2)]: Embar Krishnamacharya silently emends the text with the words pramāṇadvayād anyasya pramāṇalakṣaṇam avisaṃvāditvaṃ nāsty eva (K vol. 1, p. 433; Ś1 vol. 1, p. 530; Ś2 vol. 1, p. 370) instead of the manuscripts’ reading pramāṇadvayād anyasya pramāṇasya lakṣaṇam avisaṃvāditvaṃ nāsty eva (Jp fol. 171r 3; Pp fol. 128v 4). See also Tp: tshad ma gñis [P N; ñid D] las gźan la tshad ma’i mtshan ñid mi slu [P D; bslu N] ba ñid med pa yin la (P vol. ye, fol. 71v 7–8; N ye, fol. 66r 4; D vol. ’e, fol. 40v 7).

  2. Ad stt. 1489–1491 [1488–1490]: Read with Jp (fol. 171r 4), Pp (fol. 128v 6), and with the parallel passage in the Tarkarahasya (p. 19) śabdajñānād asannikṛṣṭe ’rthe jñānaṃ śābdam instead of śabdajñānād asannikṛṣṭe ’rthajñānaṃ śābdam (K vol. 1, p. 434; Ś1 vol. 1, p. 530; Ś2 vol. 1, p. 370).

  3. Ad stt. 1489–1491 [1488–1490]: Read śabdasvalakṣaṇagrahaṇād uttarakālaṃ parokṣe ’rthe yad utpadyate jñānaṃ tac chabdād āgatam (Jp fol. 171r 4; Pp fol. 128v 6–7; K vol. 1, p. 434) instead of śabdasvalakṣaṇagrahaṇād uttarakālaṃ jñānaṃ tac chabdād āgatam (Ś1 vol. 1, pp. 530–531; Ś2 vol. 1, p. 370). The Tibetan translation (D vol. ’e, fol. 41r 3) and the parallel passage in the Tarkarahasya (p. 19) support the reading of the manuscripts.

  4. Ad stt. 1489–1491 [1488–1490]: Read taddharmatvena instead of taddharmatvana (Jp fol. 171r 5), which is clearly a lapsus calami, and of taddharmitvena (Pp fol. 128v 9; K vol. 1, p. 434; Ś1 vol. 1, p. 531; Ś2 vol. 1, p. 370).

  5. Ad st. 1493 [1492]: Read °nirūpaṇāprayāsena (Jp fol. 171v 1; Pp fol. 128v 13) instead of °nirūpaṇaprayāsena (K vol. 1, p. 434; Ś1 vol. 1, p. 531; Ś2 vol. 1, p. 371), which conveys the same meaning.

  6. Ad st. 1495 [1494]: Read yato (Jp fol. 171v 2; Pp fol. 128v 16; Tp [gaṅ gi phyir, P vol. ye, fol. 72v 5; N ye, fol. 67r 1; D vol. ’e, fol. 41v 4]; K vol. 1, p. 435) instead of tato (Ś1 vol. 1, p. 532; Ś2 vol. 1, p. 371), even though the position of this word in the sentence is not the expected one from the syntactical point of view.

  7. Ad st. 1497 [1496]: Read na bhinnakālatā (Jp fol. 171v 4; Pp fol. 129r 2; K vol. 1, p. 435) instead of bhinnakālatā (Ś1 vol. 1, p. 532; Ś2 vol. 1, p. 371). The Tibetan translation supports the reading of the manuscripts: dus tha dad pa ma yin la (P vol. ye, fol. 73r 1; N ye, fol. 67r 4; D vol. ’e, fol. 41v 7).

  8. Ad st. 1497 [1496]: Read sarvadeśāvaṣṭambhenāvasthiteḥ (Jp fol. 171v 4; Pp fol. 129r 2) instead of sarvadeśeṣv avasthiteḥ (K vol. 1, p. 435; Ś1 vol. 1, p. 532; Ś2 vol. 1, p. 371). The Tibetan translation supports the reading of the manuscripts: yul thams cad non par gnas pas (P vol. ye, fol. 73r 1; N ye, fol. 67r 4–5; D vol. ’e, fol. 41v 7).

  9. Ad st. 1497 [1496]: Read yena kenacic chabdena (Pp fol. 129r 3 [kenaci for kenacic]; K vol. 1, p. 435; Ś1 vol. 1, p. 532; Ś2 vol. 1, p. 371); it is worth noting that Jp’s reading iyata (sic for iyatā) kenacic chabdena (fol. 171v 4), less usual, is perhaps acceptable: ‘On the basis of all this, by means of any word […]’. Tp supports the reading of the published text: sgra gaṅ yaṅ ruṅ ba ’ga’ [D N; ’gal P] źig gis (P vol. ye, fol. 73r 3; N ye, fol. 67r 6; D vol. ’e, fol. 42r 1).

  10. Ad st. 1497bd [1496bd]: In correspondence with the word vyatirekaḥ (K vol. 1, p. 435; Ś1 vol. 1, p. 532; Ś2 vol. 1, p. 372) in Jp (fol. 171v) and Pp (fol. 129r) there is the following marginal note: vyatirekābhāvam āha.

  11. Ad st. 1499 [1498]: Read bhavati svargo (Jp fol. 172r 1; Pp fol. 129r 8; K vol. 1, p. 436) instead of bhavati vā svargaḥ (Ś1 vol. 1, p. 533; Ś2 vol. 1, p. 372), equally possible and present in Śabara’s text (see Frauwallner 1968: 1625).

  12. Ad st. 1499 [1498]: Read jñātum iti (Jp fol. 172r 2; Pp fol. 129r 11; K vol. 1, p. 436) instead of jñātum ṛte vacanāt (Ś1 vol. 1, p. 533; Ś2 vol. 1, p. 372), equally possible and present in Śabara’s text (see Frauwallner 1968: 185–6). The Tibetan translation supports the reading of the manuscripts (cf. D vol. ’e, fols. 42r 7–42v 1).

  13. St. 1500b [1499b]: Read sambhavārthāv (Jk fol. 76r 1; Pk fol. 28r 11; K vol. 1, p. 436; Ś1 vol. 1, p. 533) instead of sambhavavārthāv (Ś2 vol. 1, p. 372), which is clearly a typo.

  14. Ad st. 1500 [1499]: In correspondence with the word akartṛkasya (K vol. 1, p. 436; Ś1 vol. 1, p. 533; Ś2 vol. 1, p. 372) in Jp (fol. 172r) and Pp (fol. 129r) there is the following marginal note: akartṛkasya nityasya.

  15. Ad st. 1500 [1499]: Read parokṣe ’rthe yaj jñānam ity asyāsambhavāt instead of parokṣe rthe ya jñātam ity asyāsambhāvāt (Jp fol. 172r 3; Pp fol. 129r 12–13), parokṣo ’rtho ’yaṃ jñāta ity asyāsambhavāt (K vol. 1, p. 436) and parokṣo ’rtho ’yaṃ jñānam ity asyāsambhavāt (Ś1 vol. 1, p. 533; Ś2 vol. 1, p. 372).

  16. Ad st. 1501 [1500]: Read yathā vikalakāraṇo (Jp fol. 172r 5; Pp fol. 129r 17; K vol. 1, p. 436) instead of yathā’vikalakāraṇo (Ś1 vol. 1, p. 534) and tathā vikalakāraṇo (Ś2 vol. 1, p. 373). The Tibetan translation supports the reading of the manuscripts (see D vol. ’e, fol. 42v 6).

  17. Ad stt. 1502–1503 [1501–1502]: Read viparītārthatvena satyārthatvena vā (Jp fol. 172r 5; Pp fol. 129r 17–129v 1) instead of viparītārthatvena vā (Pp fol. 129r 17–129v 1) and aviparītārthatvena viparītārthatvena vā (K vol. 1, p. 437 [the first compound is printed between parentheses]; Ś1 vol. 1, p. 534; Ś2 vol. 1, p. 373).

  18. Ad stt. 1502–1503 [1501–1502]: Read tasyāś ca dviprakārāyā apy (’py in MS) arthavattāyā guṇadoṣau kāraṇam (Jp fol. 172r 5–6) instead of tasyāś ca buddhidviprakārāyā apy arthavattāyā guṇadoṣau kāraṇam (Pp fol. 129v 1) and tasyāś ca buddher dviprakārāyā apy arthavattāyā guṇadoṣau kāraṇam (K vol. 1, p. 437; Ś1 vol. 1, p. 534; Ś2 vol. 1, p. 373). There is no rendering of the word buddher in Tp (cf. D vol. ’e, fol. 42v 7).

  19. Ad stt. 1502–1503 [1501–1502]: Read tataś ca puruṣanivṛttau guṇadoṣanivṛttiḥ | guṇadoṣanivṛttau samyaktvamithyātvayor apy abhāvaḥ | (Jp fol. 172r 6; Pp fol. 129v 2–3; K vol. 1, p. 437; Ś1 vol. 1, p. 534) instead of tataś ca puruṣanivṛttau guṇadoṣayoḥ samyaktvamithyātvahetvor āśrayaḥ puruṣaḥ | tataś ca puruṣanivṛttau guṇadoṣanivṛttiḥ | guṇadonivṛttau (sic) samyaktvamithyātvayor apy abhāvaḥ | (Ś2 vol. 1, p. 373). The Tibetan translation supports the reading of the manuscripts (cf. D vol. ’e, fol. 43r 1–2).

  20. Ad stt. 1502–1503 [1501–1502]: Read apauruṣeye (Jp fol. 172r 7; Pp fol. 129v 3; K vol. 1, p. 437) instead of apauruṣeya° (Ś1 vol. 1, p. 534; Ś2 vol. 1, p. 373).

  21. Ad stt. 1502–1503 [1501–1502]: In correspondence with the words tataś ca deśa° (K vol. 1, p. 437; Ś1 vol. 1, p. 534; Ś2 vol. 1, p. 373) in Jp (fol. 172r) and Pp (fol. 129v) there is the following marginal note: nirhetutvaprasaṃgād eva.

  22. Ad st. 1504 [1503]: Read dṛṣṭo (Jp fol. 172v 2; Pp fol. 129v 10; K vol. 1, p. 438; Ś1 vol. 1, p. 535) instead of iṣṭaḥ (Ś2 vol. 1, p. 373). The Tibetan translation supports the reading of the manuscripts (cf. D vol. ’e, fol. 43v1).

  23. Ad st. 1510 [1509]: Read na hy asya (Jp fol. 173r 1) instead of na hy anya° (Pp fol. 130r 9–10; K vol. 1, p. 439; Ś1 vol. 1, p. 537; Ś2 vol. 1, p. 375), which is the reading supported by the Tibetan translation: gźan gyi (cf. P vol. ye, fol. 76r 2; N ye, fol. 70r 4; D vol. ’e, fol. 44v 1).

  24. St. 1511d [1510d]: Read pratyayitaḥ, which is also supported by the commentary, instead of pratyayataḥ (Jk fol. 76v 2; Pk fol. 28r 17; K vol. 1, p. 439; Ś1 vol. 1, p. 538; Ś2 vol. 1, p. 375).

  25. Ad stt. 1511–1512 [1510–1511]: Read na kṣīṇadoṣaḥ (Jp fol. 173r 2; Pp fol. 130r 12) instead of ya kṣīṇadoṣaḥ (Ś1 vol. 1, p. 537; Ś2 vol. 1, p. 375). See also Tp (D vol. ’e, fol. 44v 2–3).

  26. Ad st. 1513 [1512]: Read with Jp (fol. 173v 1) and substantially in accord with the Tibetan rendering (cf. D vol. ’e, fol. 45r 6-7) svalakṣaṇabhede yādṛśo […] buddhibhedābhedau hetutvenopādīyete instead of svalakṣaṇabhede yādṛśo lakṣaṇabhede yādṛśo […] buddhibhedābhedau hetutvenopādīyete (Pp fol. 130v 6–7) and svalakṣaṇabhede yādṛśe lakṣaṇabhede yādṛśo […] buddhibhedābhedāv upādīyete (K vol. 1, pp. 440–441; Ś1 vol. 1, p. 539; Ś2 vol. 1, p. 376).

  27. Ad st. 1515 [1514]: In correspondence with the words sā ca vivakṣā tatkāryatvād (K vol. 1, p. 441; Ś1 vol. 1, pp. 539–540; Ś2 vol. 1, p. 376) in Jp (fol. 173v) and Pp (fol. 130v) there is the following marginal note: tad vacanaṃ kāryaṃ yasyāḥ.

  28. Ad st. 1515 [1514]: Read with Jp and in accord with the Tibetan translation ([…] skyes bus ma byas pa ñid, P vol. ye, fol. 77r 7; N ye, fol. 71r 7; D vol. ’e, fol. 45v 3) ity apauruṣeyatvenāpy (fol. 173v 2) instead of iti pauruṣeyatvenāpy (Pp fol. 130v 11; K vol. 1, p. 441; Ś1 vol. 1, p. 539; Ś2 vol. 1, p. 376).

  29. Ad st. 1515 [1514] (sā ca vivakṣā tatkāryatvād vacanāt pratīyate): In a marginal note of Jp (fol. 173v) and of Pp (fol. 130v) it is specified that speaking is an effect of the [desire to speak] (tad vacanaṃ kāryaṃ yasyāḥ).

  30. Ad st. 1515 [1514]: Instead of sādhanavikalo (Jp fol. 173v 4; Pp fol. 130v 13), the Tibetan translation presupposes the reading *sādhyavikalo (bsgrub bya ma tshaṅ ba[r], P vol. ye, fol. 77v 2; N ye, fol. 71v 3; D vol. ’e, fol. 45v 5), ‘lacking [the quality] of the probandum’, which, however, is not appropriate to the context.

  31. Ad stt. 1518–1519 [1517–1518]: Read ye tu punas (Jp fol. 173v 6) instead of yat punas (Pp fol. 131r 2) and ye punas (K vol. 1, p. 442; Ś1 vol. 1, p. 541; Ś2 vol. 1, p. 377). This explanation points out that the indeclinable particle tu in st. 1518b [1517b] has an oppositional value (punaḥ) and should not be understood as pādapūraṇa or with a conjunctive function.

  32. Ad stt. 1518–1519 [1517–1518]: In correspondence with the words tasya hṛdi (K vol. 1, p. 442; Ś1 vol. 1, p. 541; Ś2 vol. 1, p. 377) in Jp (fol. 174r) and Pp (fol. 131r) there is the following note: vacasaḥ (marginal note in Jp and interlinear note in Pp).

  33. Ad st. 1520 [1519]: Read na ca (Jp fol. 174r; Pp fol. 131r 7; K vol. 1, p. 442; Ś1 vol. 1, p. 541) instead of na ceha (Ś2 vol. 1, p. 377). Tp supports the reading of the manuscripts (cf. D vol. ’e, fol. 46v 2).

  34. Ad st. 1520 [1519]: Read yathākāmaṃ (Jp fol. 174r 2; Pp fol. 131r 8; K vol. 1, p. 442; Ś1 vol. 1, p. 541; cf. Tp, D vol. ’e, fol. 46v 2) instead of tathākāmaṃ (Ś2 vol. 1, p. 378). See also Ślokavārttika, Codanāsūtra 138c (see Kataoka 2011: 34).

  35. Ad st. 1520 [1519]: Read °granthasyāsvādhyāyādikāle instead of °granthasvādhyāyādikāle (Jp fol. 174r 2), °graṃthāś cādhyāyādikāle (Pp fol. 131r 9), °granthaś cādhyāyā(svādhyāyā ?)dikāle (K vol. 1, p. 442), °granthasyādhyāyādikāle (Ś1 vol. 1, p. 541) and °granthasyādhyayanādikāle (Ś2 vol. 1, p. 378); cf. Tp: gźuṅ goms pa ’don pa’i dus na gźan rtogs par byed pa na yaṅ tshig daṅ goms pa ’don [D; ’dor P N] pa la sogs pa’i bya ba ’jug pa’i phyir te | (P vol. ye, fol. 78v 1–2; N ye, fol. 72v 1; D vol. ’e, 46v 3).

  36. Ad st. 1520 [1519]: Read kāryaliṅge (Jp fol. 174r 3; Pp fol. 131r 11) instead of kāryaliṅga° (K vol. 1, p. 443; Ś1 vol. 1, p. 542; Ś2 vol. 1, p. 378). The Tibetan translation confirms the reading of the manuscripts: de lta bas na ’bras bu’i rtags thams cad la yul daṅ dus la sogs pa la ltos [D; bltos P N] pas ’khrul pa srid pa ma yin no (P vol. ye, fol. 78v 3; N ye, fol. 72v 2–3; D vol. ’e, fol. 46v 4).

  37. Ad st. 1520 [1519]: Read prāṇitādi° (Jp fol. 174r 3; Pp fol. 131r 11; K vol. 1, p. 443) instead of prāṇatādi° (Ś1 vol. 1, p. 542; Ś2 vol. 1, p. 378).

  38. Introduction of stt. 1521–1522 [1520–1521]: Read kathaṃ vā sambandhaḥ (Jp fol. 174r 4; Pp fol. 131r 12; K vol. 1, p. 443) instead of vā sambandhaḥ (Ś1 vol. 1, p. 542; Ś2 vol. 1, p. 378).

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Received: 2023-06-16
Accepted: 2023-11-24
Published Online: 2024-02-28
Published in Print: 2023-03-28

© 2023 Walter de Gruyter GmbH, Berlin/Boston

Artikel in diesem Heft

  1. Frontmatter
  2. Editorial
  3. Special Issue: Kamalaśīla and His Place in the Intellectual History of Buddhism: Introduction
  4. Aufsätze – Articles – Articles
  5. What Is the Tattvasaṅgraha About? Kamalaśīla on the Fourteen Qualifiers of the pratītyasamutpāda
  6. On Verbal Cognition: Śāntarakṣita’s and Kamalaśīla’s Treatment of vivakṣā
  7. On the Omniscience of the Buddha and aśeṣajñāna as Discussed in the Final Chapter of the Tattvasaṃgrahapañjikā
  8. The Vajracchedikā, the Self, and the Path. Kamalaśīla on Logic and Scriptures
  9. Kamalaśīla’s “Middle Way” (madhyamā pratipad) and His Theory of Spiritual Cultivation: A Study with a Special Focus on the Fourteenth Chapter of the Avikalpapraveśadhāraṇīṭīkā
  10. Kamalaśı̄la’s Interpretation and Philosophy of the Middle Way
  11. Kamalaśīla’s Views on Dependent Origination
  12. The Compatible and the Comparable – Searching for Doctrinal Sharedness between Kamalaśīla and Northern Chan
  13. Where Did Kamalaśīla Compose His Works, and Does It Even Matter? Reflections on the Activities of Indian Scholars in Imperial Tibet
  14. Rezensionen – Comptes Rendus – Book Reviews
  15. Bauer, Thomas: A Culture of Ambiguity: An Alternative History of Islam
  16. Toleranz in transkultureller Perspektive
  17. Alexander Jabbari: The Making of Persianate Modernity. Language and Literary History between Iran and India
  18. Rechenschaftsbericht 2022
  19. Rechenschaftsbericht 2022
https://doi.org/10.1515/asia-2023-0018
Schlagwörter für diesen Artikel
Buddhist logic; philosophy of language; epistemology

Artikel in diesem Heft

  1. Frontmatter
  2. Editorial
  3. Special Issue: Kamalaśīla and His Place in the Intellectual History of Buddhism: Introduction
  4. Aufsätze – Articles – Articles
  5. What Is the Tattvasaṅgraha About? Kamalaśīla on the Fourteen Qualifiers of the pratītyasamutpāda
  6. On Verbal Cognition: Śāntarakṣita’s and Kamalaśīla’s Treatment of vivakṣā
  7. On the Omniscience of the Buddha and aśeṣajñāna as Discussed in the Final Chapter of the Tattvasaṃgrahapañjikā
  8. The Vajracchedikā, the Self, and the Path. Kamalaśīla on Logic and Scriptures
  9. Kamalaśīla’s “Middle Way” (madhyamā pratipad) and His Theory of Spiritual Cultivation: A Study with a Special Focus on the Fourteenth Chapter of the Avikalpapraveśadhāraṇīṭīkā
  10. Kamalaśı̄la’s Interpretation and Philosophy of the Middle Way
  11. Kamalaśīla’s Views on Dependent Origination
  12. The Compatible and the Comparable – Searching for Doctrinal Sharedness between Kamalaśīla and Northern Chan
  13. Where Did Kamalaśīla Compose His Works, and Does It Even Matter? Reflections on the Activities of Indian Scholars in Imperial Tibet
  14. Rezensionen – Comptes Rendus – Book Reviews
  15. Bauer, Thomas: A Culture of Ambiguity: An Alternative History of Islam
  16. Toleranz in transkultureller Perspektive
  17. Alexander Jabbari: The Making of Persianate Modernity. Language and Literary History between Iran and India
  18. Rechenschaftsbericht 2022
  19. Rechenschaftsbericht 2022
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