Tradition and transformation in Indian Buddhist logic

The aim of this project is (1) to prepare a critical edition of the fallacious reasons (hetvabhasa) section of Dharmottara`s commentary Pramanaviniscayatika (on Pramanaviniscaya chapter 3 vv. 68-85ab), and (2) to prepare an annotated English translation of this section of Dharmottara`s Pramanaviniscayatika as well as an English translation of the relevant section of Dharmakirti`s Pramanaviniscaya. In order to accomplish the first aim, we plan to use a Sanskrit manuscript of the Pramanaviniscayatika that has recently become available in form of photocopies. In attaining these two aims, this project will add to our understanding of the intellectual milieu that was prevalent during the time of Dharmakirti (ca. AD 600-660) and Dharmottara (ca. AD 740-800), as well as of the changes and developments realized by these two figures. This should provide an important contribution to the elucidation of the historical development of Indian logic, including not only Buddhist logic but also the logical systems of other Brahmanical schools. The hetvabhasa section of the Pramanaviniscaya is very important for the study of the history of Indian logic due to two reasons: (1) Dharmakirti criticizes certain logical formulae that were advocated not only by Hindu and Jaina logicians, but also by some of his Buddhist predecessors whose works are lost, and (2) it offers the richest material for Dharmakirti`s own explanation of fallacious reasons, as his earlier work, the Pramanavarttika, is incomplete and hence does not contain a complete theory thereof. Although a few studies exist on this section of the Pramanaviniscaya, we have almost no detailed information regarding Dharmottara`s Pramanaviniscayatika. Until now, this situation was due to the lack of an original Sanskrit text for either of these works, a situation that however has now changed, photocopies of Sanskrit manuscripts having recently become available. Based on these manuscripts, a critical edition of the first and second chapter of the Pramanaviniscaya has been published in 2007; the third chapter is now under preparation. The second chapter of the Pramanaviniscayatika is under preparation as well, and this project would start work on the longest, the third chapter. Dharmottara`s commentary is absolutely imperative for understanding not only Dharmakirti`s text, but also the development of post-Dharmakirti Indian logic in general. Therefore, the publication of a critical edition of Dharmottara`s Pramanaviniscayatika is also urgently needed. The single Sanskrit manuscript of the Pramanaviniscayatika we have available so far is incomplete. In order to augment this material deficiency, we plan to integrate the Tibetan translation into the edition. In the annotations on the English translation, we shall highlight Dharmottara`s individual thought by comparing his theories with those found in other commentators of Dharmakirti, especially those of Prajnakaragupta. In addition to the planned publication, we also intend to present a part of our research at the 14th World Sanskrit Conference to be held at Kyoto University in 2009.

The aim of this project is (1) to prepare a critical edition of the fallacious reasons (hetvabhasa) section of Dharmottara`s commentary Pramanaviniscayatika (on Pramanaviniscaya chapter 3 vv. 68-85ab), and (2) to prepare an annotated English translation of this section of Dharmottara`s Pramanaviniscayatika as well as an English translation of the relevant section of Dharmakirti`s Pramanaviniscaya. In order to accomplish the first aim, we plan to use a Sanskrit manuscript of the Pramanaviniscayatika that has recently become available in form of photocopies. In attaining these two aims, this project will add to our understanding of the intellectual milieu that was prevalent during the time of Dharmakirti (ca. AD 600-660) and Dharmottara (ca. AD 740-800), as well as of the changes and developments realized by these two figures. This should provide an important contribution to the elucidation of the historical development of Indian logic, including not only Buddhist logic but also the logical systems of other Brahmanical schools. The hetvabhasa section of the Pramanaviniscaya is very important for the study of the history of Indian logic due to two reasons: (1) Dharmakirti criticizes certain logical formulae that were advocated not only by Hindu and Jaina logicians, but also by some of his Buddhist predecessors whose works are lost, and (2) it offers the richest material for Dharmakirti`s own explanation of fallacious reasons, as his earlier work, the Pramanavarttika, is incomplete and hence does not contain a complete theory thereof. Although a few studies exist on this section of the Pramanaviniscaya, we have almost no detailed information regarding Dharmottara`s Pramanaviniscayatika. Until now, this situation was due to the lack of an original Sanskrit text for either of these works, a situation that however has now changed, photocopies of Sanskrit manuscripts having recently become available. Based on these manuscripts, a critical edition of the first and second chapter of the Pramanaviniscaya has been published in 2007; the third chapter is now under preparation. The second chapter of the Pramanaviniscayatika is under preparation as well, and this project would start work on the longest, the third chapter. Dharmottara`s commentary is absolutely imperative for understanding not only Dharmakirti`s text, but also the development of post-Dharmakirti Indian logic in general. Therefore, the publication of a critical edition of Dharmottara`s Pramanaviniscayatika is also urgently needed. The single Sanskrit manuscript of the Pramanaviniscayatika we have available so far is incomplete. In order to augment this material deficiency, we plan to integrate the Tibetan translation into the edition. In the annotations on the English translation, we shall highlight Dharmottara`s individual thought by comparing his theories with those found in other commentators of Dharmakirti, especially those of Prajnakaragupta. In addition to the planned publication, we also intend to present a part of our research at the 14th World Sanskrit Conference to be held at Kyoto University in 2009.