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WIENER STUDIEN

ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE




GEGRNDET VON
ERNST STEINKELLNER




HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER



HEFT 70.1











WIEN 2007


ARBEITSKREIS FR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITT WIEN




PRAMAKRTI


PAPERS DEDICATED TO ERNST STEINKELLNER
ON THE OCCASION OF HIS 70
th
BIRTHDAY


EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER


PART 1










WIEN 2007

ARBEITSKREIS FR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITT WIEN















Cover painting "die bunte hoffnung" (detail) by Arik Brauer, by Arik Brauer

Copyright 2007 by
Arbeitskreis fr Tibetische und Buddhistische Studien
ISBN: 978-3-902501-09-7 (Part 1)



IMPRESSUM
Verleger: Arbeitskreis fr Tibetische und Buddhistische Studien
Universittscampus AAKH, Spitalgasse 2-4, Hof 2, 1090 Wien
Herausgeber und fr den Inhalt verantwortlich:
Birgit Kellner, Helmut Krasser, Helmut Tauscher
alle: Spitalgasse 2-4, Hof 2, 1090 Wien
Druck: Ferdinand Berger und Shne GmbH, Wiener Strae 80, 3580 Horn

Contents


Ernst Steinkellner Imprints and echoes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi
Publications of Ernst Steinkellner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxvii
Katia Buffetrille, Pays cach ou Avenir radieux? Le choix de Shes rab
rgya mtsho . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Gudrun Bhnemann, ivaligas and caityas in representations of the eight
cremation grounds from Nepal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Christoph Cppers, Die Reise- und Zeltlagerordnung des Fnften Dalai
Lama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Elena De Rossi Filibeck, The fragmentary Tholing bKa gyur in the IsIAO
Library . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Max Deeg, A little-noticed Buddhist travelogue Senghuis Xiyu-ji and its
relation to the Luoyang-jialan-ji. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
Hildegard Diemberger, Padmasambhavas unfinished job: the subjugation of
local deities as described in the dBa bzhed in light of contemporary
practices of spirit possession . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
Georges Dreyfus, Is perception intentional? A preliminary exploration of
intentionality in Dharmakrti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
Franz-Karl Ehrhard, The biography of sMan-bsgom Chos-rje Kun-dga dpal-
ldan (17351804) as a source for the Sino-Nepalese war . . . . . . . . . . . . . . . . . 115
Vincent Eltschinger, On 7
th
and 8
th
century Buddhist accounts of human
action, practical rationality and soteriology . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Eli Franco, Prajkaragupta on prattyasamutpda and reverse causation . . . . . . . . 163
Toru Funayama, Kamalalas distinction between the two sub-schools of
Yogcra. A provisional survey . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
Richard Gombrich, Popperian Vinaya: Conjecture and refutation in practice . . . . . 203
Michael Hahn, In defence of Haribhaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213
Paul Harrison, Notes on some West Tibetan manuscript folios in the Los
Angeles County Museum of Art . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
Jens-Uwe Hartmann, Der Sattvrdhanastava und das Kranadstra . . . . . . . . . . 247
Guntram Hazod, The grave on the cool plain. On the identification of
Tibets first tomb in Nga-ra-thang of Phyong-po . . . . . . . . . . . . . . . . . . . . . 259
Contents x
Harunaga Isaacson, First Yoga: A commentary on the diyoga section of
Ratnkarantis Bhramahara (Studies in Ratnkarantis tantric
works IV) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
Takashi Iwata, An analysis of examples for the interpretation of the word
ia in Dharmakrtis definition of the thesis . . . . . . . . . . . . . . . . . . . . . . . . . . 315
David Jackson, Rong ston bKa bcu pa Notes on the title and travels of a
great Tibetan scholastic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345
Christian Jahoda, Archival exploration of Western Tibet or what has re-
mained of Franckes and Shuttleworths Antiquities of Indian Tibet,
Vol. IV? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361
Muni r Jambvijayaji, Digngas Nyyapraveakatra . . . . . . . . . . . . . . . . . . . . . 395
Shoryu Katsura, Dharmakrtis proof of the existence of other minds . . . . . . . . . . . . 407
Deborah Klimburg-Salter, Tradition and innovation in Indo-Tibetan painting.
Four preaching scenes from the life of the Buddha, Tabo mid 11
th

century. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 423
Taiken Kyuma, Marginalia on the subject of sattvnumna . . . . . . . . . . . . . . . . . . . 469
Horst Lasic, Placing the Tabo tshad ma materials in the general development
of tshad ma studies in Tibet. Part one: The study of the Nyyabindu . . . . . . . 483
Christian Luczanits, Prior to Birth II The Tuita episodes in Early Tibetan
Buddhist literature and art . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 497






WIENER STUDIEN
ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE


GEGRNDET VON
ERNST STEINKELLNER




HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER



HEFT 70.2











WIEN 2007


ARBEITSKREIS FR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITT WIEN




PRAMAKRTI


PAPERS DEDICATED TO ERNST STEINKELLNER
ON THE OCCASION OF HIS 70
th
BIRTHDAY


EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER


PART 2










WIEN 2007

ARBEITSKREIS FR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITT WIEN















Cover painting "die bunte hoffnung" (detail) by Arik Brauer, by Arik Brauer

Copyright 2007 by
Arbeitskreis fr Tibetische und Buddhistische Studien
ISBN: 978-3-902501-09-7 (Part 2)



IMPRESSUM
Verleger: Arbeitskreis fr Tibetische und Buddhistische Studien
Universittscampus AAKH, Spitalgasse 2-4, Hof 2, 1090 Wien
Herausgeber und fr den Inhalt verantwortlich:
Birgit Kellner, Helmut Krasser, Helmut Tauscher
alle: Spitalgasse 2-4, Hof 2, 1090 Wien
Druck: Ferdinand Berger und Shne GmbH, Wiener Strae 80, 3580 Horn

Contents


Klaus-Dieter Mathes, Can stra mahmudr be justified on the basis of Mai-
trpas Apratihnavda? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 545
Claus Oetke, About the assessment of views on a self in the Indian philo-
sophical tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 567
Patrick Olivelle, The term vikrama in the vocabulary of Avaghoa . . . . . . . . . . . . . 587
Parimal G. Patil, Dharmakrtis white lie Philosophy, pedagogy, and truth
in late Indian Buddhism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 597
Ole Holten Pind, Ngrjunian Divertimento A close reading of Mla-
madhyamaka-krik VII 30cd and VIII 7cd . . . . . . . . . . . . . . . . . . . . . . . . . . . 621
Karin Preisendanz, The initiation of the medical student in early classical
yurveda: Carakas treatment in context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 629
Ernst Prets, Implications, derivations and consequences: prasaga in the
early Nyya tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 669
Charles Ramble, The Aya: Fragments of an unknown Tibetan priesthood . . . . . . . . 683
Ludo Rocher, Commentators at work: Inheritance by brothers in Hindu law . . . . . . 721
Rosane Rocher, Henry Thomas Colebrooke and the marginalization of Indian
pandits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 735
Cristina Scherrer-Schaub, Immortality extolled with reason: Philosophy and
politics in Ngrjuna . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 757
Lambert Schmithausen, Problems with the Golden Rule in Buddhist texts . . . . . . . . 795
Walter Slaje, Werke und Wissen: Die Quellensammlung (AD 1680) des
Kaschmirers nanda zum Beweis der Superioritt der karmajna-
samuccaya-Doktrin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 825
Per Srensen, Restless relic The rya Lokevara icon in Tibet: Symbol of
power, legitimacy and pawn for patronage . . . . . . . . . . . . . . . . . . . . . . . . . . . . 857
Tom J.F. Tillemans, On bdag, gzhan and the supposed active-passive neutra-
lity of Tibetan verbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 887
Toru Tomabechi, The extraction of mantra (mantroddhra) in the Sarva-
buddhasamyogatantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 903
Raffaele Torella, Studies on Utpaladevas varapratyabhij-vivti. Part IV:
Light of the subject, light of the object . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 925
Kurt Tropper, The Buddha-vita in the skor lam chen mo at Zha lu monastery . . . . . . 941
Contents vi
Helga Uebach and Jampa L. Panglung, A silver portrait of the 6
th
wa-dmar
Karma-pa (15841630) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 975
Kthe Uray-Khalmi, Geser/Kesar und seine Gefhrtinnen . . . . . . . . . . . . . . . . . . . . 989
Leonard W.J. van der Kuijp, *Ngabodhi/Ngabuddhi: Notes on the Guhya-
samja Literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1001
Roberto Vitali, The White dPyal: Early evidence (from the 7
th
century to the
beginning of bstan pa phyi dar) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1023
Chizuko Yoshimizu, Causal efficacy and spatiotemporal restriction: An
analytical study of the Sautrntika philosophy . . . . . . . . . . . . . . . . . . . . . . . . 1049
Kiyotaka Yoshimizu, Reconsidering the fragment of the Bhak on
inseparable connection (avinbhva) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079


Studies on Utpaladevas varapratyabhij-vivti.
Part IV: Light of the subject, light of the object
1
Ra f f a e l e Tor e l l a , Rome
The present paper is the fourth of a series of papers (Torella 2007a, 2007b,
2007c) in which I am presenting the critical edition and English translation of
the fragmentary codex unicus of the varapratyabhij-vivti, the long
commentary that Utpaladeva composed on his own varapratyabhij-krik
(PK) and Svavtti, a work of outstanding importance for the philosophy of
Kamrian aivdvaita and for Indian philosophy as a whole. I will not repeat
here what I have already said elsewhere on the nature of the Vivti and its
relation to the other commentaries.
2
Let it suffice to recall that Utpaladeva is
said to have composed the PK and the concise Vtti at the same time, and later
to have devoted an analytic commentary to the complex Krik-Vtti, i.e. our
Vivti (or k), in which he discussed possible alternative views and rejected
them, also occasionally making quite long digressions on particular subjects.
Of this lengthy work corresponding to 8000 lokas (hence the traditional
denomination of Aashasr) only a comparatively small fragment has come
down to us, covering the section PK I.3.6 through I.5.3. A detailed exposition
of my discovery of the original manuscript, made after a cursory consultation,
some fifteen years ago, of a transcript of the same by Prof. K. Ch. Pandey, can
be found in the first study I have devoted to this text (Torella 2007a), which
also contains a description of the manuscript (National Archives, Delhi, Skt.
Mss. No. 30).
1
This paper is dedicated to Ernst Steinkellner as a little token of my admiration for the
extraordinary scholar and the refined gentleman so uniquely blended in the same
person
2
Torella 2002: XLXLV.
B. Kellner, H. Krasser, H. Lasic, M.T. Much, H. Tauscher (eds.), Pramakrti. Papers dedi-
cated to Ernst Steinkellner on the occasion of his 70th birthday. Part 2. (Wiener Studien zur
Tibetologie und Buddhismuskunde 70.2) Wien 2007, pp. 925939.
926
Studies on Utpaladevas varapratyabhij-vivti
The present article deals with the Vivti on PK I.4.6I.5.3. Following the
summary made by Abhinavagupta in the varapratyabhij-vimarin (PV)
and varapratyabhij-vivtivimarin (PVV), the subject matter of the fourth
hnika of the Jndhikra can be outlined as follows:
3
(kr. 1) presentation of
an explanation of the phenomenon of memory according to the authors view;
(kr. 2) memory possesses the capacity of manifesting the unique particular
that had been the object of a previous perception; (kr. 3) memory enters the
previous perception and its object, becoming one with them; (kr. 4) in
memory, the previous perception does not appear as an object, that is, as
something separate from memory; (kr. 5) not even in the case of the yogic
cognition do the perceptions experienced by others appear as an object, as
something separate from the yogic cognition; (kr. 6) if memory seems to
objectify the previous cognition as something separate from it, this is only a
matter of conceptual construction, not of actual fact; (kr. 7) this can be extend-
ed to conceptual thought too: also conceptual thought does not objectify perce-
ption but becomes one with it; (kr. 8) the one and unitary consciousness princ-
iple is the ultimate resting place of memory, the object remembered and the one
who remembers, and, by extension, of the perceived object, the perception and
the perceiver. The fifth hnika is devoted entirely to the analysis of jnaakti,
which is mentioned in the somewhat enigmatic Bhagavadgt verse forming the
starting point of Utpaladevas argumentation.
4
He deals with this only after
having dealt with memory because in a very clear manner memory can serve
as a preliminary logical reason for the establishment of the identity of the self
with the Lord (cf. Vivti, f. 9v1310r1). Unfortunately, only the Vivti on the
first three kriks has survived. Krik 1 gives a general definition of jnaak-
ti, a kind of pratij with respect to the proving arguments that will be stated in
the rest of the hnika: even what appears as external must have a prior
existence within the consciousness of the knower. Kriks 23 add: if the
object is able to become light after the completion of the knowledge process
started by the knower, this means that light is its very nature: what is not
already essentially light in itself cannot by any means shine (or be caused to
shine).
For a detailed analysis of the contents of the Vivti here under consideration,
I refer the reader to my forthcoming translation. The central point is an inquiry
into the relationship between the perceiving subject (grhaka) and the
perceived object (grhya) on one hand, and, on the other hand, between the
perceiving subject that is, the empirical subject acting in the my world
and the subject in the absolute sense, the Knower (paramrthapramt)
3
PV I, p. 114,8115,9; PVV II, p.1,182,8.
4
Bhagavadgt XV.15b matta smtir jnam apohana ca.
927
Raffaele Torella
identified with iva or the supreme Consciousness. The very fact that the text
presents the perceiving subject and the perceived object as a dvandva
compound (see the concluding krik of the fourth hnika, where memory is
examined)
5
points to their mutual dependence, in the words of Utpaladeva,
anyonypek.
6
This means, as Abhinavagupta explains, they are assumed to be
linked by a reciprocal union that is two-directional (itaretarayoga), and
consequently, the grammatical principle of sahvivak intention to express
simultaneously applies: the perceiving subject simultaneously points at, or
expresses, the perceived object and vice versa, the ultimate reason for this
being the fact that each is simultaneously itself and the other (PVV II, p.
58,1112 dvandvasya itaretarayogo darita | sahavivak ca atraiva yukt
dvayor api grhyatvt grhakatvc ca). This must also be understood in a more
subtle way: the subject-ness of the myic individual is mixed with a more or
less conspicuous dose of object-ness, and the object-ness of the body is mixed
with a certain dose of subject-ness. The status of a cognizable object (vedyat)
pertaining to the body is not the same as that of a jar, where the vedyat is
full-fledged and the highest level of insentience has been reached. However,
the vedyat of the body or vital breath cannot be compared with the vedyat of
the universe with respect to the level of subjectivity called vara, since, to the
latter, things appear as inseparate from one another and each thing appears to
be made of everything. Nor can the level of subjectivity of an empirical
perceiver be compared to that of vara, where the whole mass of cognizable
objects is, so to speak, covered (sacchdita) by the I. By pointing out this
multiplicity of levels, both subjective and objective, Utpaladeva aims at under-
mining the belief that they possibly have an intrinsically definite nature.
Instead, they are more like two communicating vessels. In order to explicate
what his own krik states (I.4.8cd The two elements divided into perceiving
subject and perceived object are manifested within the [highest] cognizer),
Utpaladeva says: They are woven into the cognizer who performs the act of
reflective awareness (Vivti, f. 27r15 parmati pramtari protau). So, will
they be comparable to two gems woven into a thread, asks Abhinavagupta,
giving voice to a hypothetical opponent?
7
No; in fact, Utpaladeva adds immedi-
ately after the above statement, They are indeed made of the cognizer
(tanmayv eva).
The critical point for the object is when the knower cognizes it, i.e. makes it
shine, manifests it (prakayati). Kr. I.5.2cd is to be understood as an
allusion to the Bha Mmsakas thesis, which is diametrically opposed to
5
I.4.8c grhyagrhat; Vtti thereon anubhvynubhvakau.
6
Vivti, f. 27r17 grhako grhya ca anyonypekv avabhta.
7
PVV II, p. 58,20 ki maidvayasya iva tantau pramtari protatvam anayo.
928
Studies on Utpaladevas varapratyabhij-vivti
Utpaladevas position and indirectly helps him formulate his own in a straight-
forward way: The light is not differentiated [from the subject]: being light
constitutes the very essence of the object. In other words, according to
Kumrila, when an object is cognized what in fact happens is that an additional
quality, being manifest, occurs in it, from whose presence a previous
cognitive act is inferred. Utpaladeva contradicts this: the object cannot receive
such light from outside; only what is essentially light can shine and light must
already be the very self (tman; cf. I.5.2d) of the object, its own form
(svarpabhta; cf. Vtti thereon). The being of the object consists in its becom-
ing manifest (Vivti, f.29v1112 prakamnattmik satt). Light, in its
essence, is the knower itself: it is the contact with the knowers light that, so to
speak, kindles the latent, inner luminous nature of the object. Thus, if it is true
that both subject and object are essentially light, we are not allowed to say that
the light-knower is the light-object, but only the other way round. To explicate
this concept, Utpaladeva makes a rare exception to his usual dislike for quota-
tions: for a second time, he cites a passage from the Bhagavadgt
8
(here
VII.12d na tv aha teu te mayi but I am not in them, [whereas] they are in
Me).
9
When in the myic world the object shines as differentiated, this holds
true only with regard to an empirical subject and never from light taken in the
absolute sense, since in this case the object could not shine at all (Vivti, f.
32r34, na tv anavacchinnt paramrthaprakd aprakanaprasagt). Like-
wise, the subject, regardless of the level of subjectivity he may be identified
with, never loses his contact with absolute light/consciousness that
immaculate consciousness, which, though different from the presumptive
identification with the thickest veil represented by the body, is however
8
Apart that from the Bhagavadgt, only one other verbatim quotation can be found in
the thirty-three folios of the fragmentary ms. of the Vivti under consideration here.
Interestingly enough, it does not belong to a aiva scripture or aiva author: it is a
quotation of Dharmakrti (f. 33r12 tath ccryadharmakrti na tad anyasya
kasyacid iti). That the passage comes from the Pramavinicaya, as seems likely on
first reading, is confirmed by Abhinavagupta (PVV II, pp. 2021 tath ca vinicayo na
tad itydi). This corresponds to the Tibetan text in Vetters ed. p. 98,78 (I owe this
information to the kindness of Dr. Helmut Krasser, who also provided me with the
relevant portion of the edition of the Sanskrit text, currently under preparation).
9
Cf. the comments of Rmakaha (possibly Utpaladevas disciple): p. 164,1821
kitu teu matkryajeyarpatay labdhtmakeu bhveu satsu nha bhavmi na
tatsattdhnasadbhvat mama svabhvasiddhanityopalabdhmtradharmakasya vidya-
te | te tu tathrp mahi sati bhavanti uktopapatty matsattdhnasadbhv sarva
eva bhv ity artha.
929
Raffaele Torella
intimately present in all levels of subjectivity (body, puryaaka, etc.), just like
the autumnal sun is [only provisionally] obscured by clouds.
10
Text
11
[f. 23v4]

a
~ H6 7 -
-, ~~ 7
H I

~
7U I9 H 6<I.4.6>
b
[]

[f. 24r17]
I9 ~~
H 7
*

c
I
f. 24v
- H U H=5 B -
a
PVV II, p. 53,17 yvat iti yadety artha is apparently a citation from the Vivti,
which makes us think that the text Abhinava had in front of him read yvad ap in-
stead of yp MS.
b
The text of PV follows.
c
In my edition of the Vtti, I (perhaps
wrongly) considered do, only found in ms. T, to be a scribal gloss.
10
PVV, II, p. 24,1315.
11
The words underlined in the text are those cited verbatim in the PVV. Punctuation is
mine (that found in the MS is often misleading). In the edition, <> means addition
with respect to the transmitted text; [], means elimination of portions of the
transmitted text (also the indications folio and line are between square brackets).
The sandhi has been normalized. The establishing of the text has resulted from a
delicate balance of sometimes divergent factors: the text as transmitted by the codex
unicus, internal coherence, verbatim citations in the PVV, paraphrases in the PVV,
and parallel texts. A few verbatim citations from the Vivti can be found in the
footnotes of the KSTS edition of the PV, which have been derived from the marginal
notes of an important ms. of the PV, bearing the siglum Gh in the edition of the PV
(this ms. is now held in the National Archives, Delhi, where I consulted it). Where the
transmitted text has been modified, this has been pointed out by using three different
expressions: emendation (em.), conjectural emendation (conj.) and tentative restoration.
The first is felt as virtually certain, the second as highly probable, and the third as a
mere attempt.
930
Studies on Utpaladevas varapratyabhij-vivti
~, - -

I9

~ ~ H I9 -
l
d
U l I9


I -
PU

e
I9 ~ ~-~ 7-
~
f
+ ~ ~
g

~ ~ 7* *
h
U~- 7*
i
7-
, 4 U

~ 7-


U
j
~-
~
k
~ ~4 ,
~4U

4 7

~U 7
7

5
29

[f. 25r]

<

>

l
~ 9 UPU
~
m
[]

[f. 25r6]
F
F 7

7<I.4.7>
n
[]

o
[25v12] [l. 16]

<

>
~
~
d
eva, conj. tv eva MS.
e
taddaranopasarjanam, my tentative restoration for tasya
daranasyo MS.
f
vykhna MS.
g
After iti MS adds mukhye, later deleted.
h
gotva MS.
i
anuyyti, conj. anuyy hi MS.
j
sandigdha, conj. sandigdhe MS.
k
prayoge, conj. prayogo MS.
l
The whole avataraik is cited in the fn. 141 of the
KSTS edition of the PV (I, p. 142).
m
The avataraik of PV follows.
n
The text
of PV follows.
o
Three and a half lines are deleted (they constitute the avataraik to
the following verse 8); then, one more line is deleted (this is a part of the avataraik
to the present verse).
931
Raffaele Torella
~ ~B ,

*
I9U ~
p
, H=5
f. 26r
q
~H=5 ~ l~ -
, F U~ ~ , ~
r
GU -



,
s


-
~- 30

t
G - ~
u
7


0
v
- , ~ ,


T U 7
w
[]


I I9 ~ ~
G7l 8<I.4.8>
x
[]

[f. 27r6]
H IT H ~ I=-
5
y
~
z
-
7 =7
IT H I9 ~ 9
a

p
nirdeenaiva, cited in PVV II, p. 55,9, incorrectly, as nirdeena v.
q
aha
paymty asmacchabdaprayoga vinpi cited in the fn. 148 of the KSTS edition of the
PV (I, p. 143).
r
hi corrected to hy.
s
ayam iti, add. (cf. PVV II, p. 55,2122
pratyakarpa iti ayam iti ya stre vasya ukta, sa ).
t
See above, note 26.
Instead of the avataraik of the Vivti, MS contains the avataraik of PV, later
deleted.
u
MS omits ra (upasahann).
v
uprha, em. uprha MS.
w
The
avataraik of PV follows.
x
The text of PV follows.
y
PV ed. reads vedha
(also possible).
z
PV ed. reads sarvatraika; here I rather accept sarvatrtraika
MS, which is the reading presupposed by the following Vivti (among the mss. of the
Vtti, the reading sarvatrtraika can be found in T).
a
bhvva, em. bhvv MS.
932
Studies on Utpaladevas varapratyabhij-vivti
~ I , F
b
~ H
~ U

H IT


I9 I ~P -
=7
c
G

FF U
d
GU ~ F-
~*

* H HU

~
*
~
f. 27v


GU

, -
=






- GU U
e

f
-
* T = H
g
-
U~ - U

,


h



i
G~ l
j
J0

-
U ~



U FF -

k
~-
l
7
m
-
n
~ ~~4* -
b
Cf. p. 58,2 ndaraa tu paritygdiabdai.
c
prathau, em. pratho MS.
d
ahakra, em. ahakra MS.
e
prath myaktypi, conj. prathmay aktypi
MS.
f
MS adds pi, later deleted.
g
ivea, conj. iva vea MS.
h
The text of
MS has a lacuna (indicated with four dots), and what immediately follows the lacuna is
apparently corrupt: tatva.prathana tato grhako <>trnyo <>pra-
mrthikarpam. PVV refers to a topic dealt with by the Vivti (two kinds of si) of
which there is no trace in the transmitted text (p. 60,1819 gamoktacaturvidhasima-
dhyt sidvayam eva kkt daritam).
i
grhya, em. agrhya MS (p. 61,2 cited
as vedya).
j
vasara iva, conj. vasare MS.
k
evaikaika, conj. evaika MS (cf.
the paraphrase p. 51,15 ekaika parasparasmd apthagbhta tata eva vivam eva
pramrthika rpam asyeti).
l
atra, em. tatra MS (atra tu cited p. 61,16).
m
viva-
rpatm, conj. vivarpatay tm MS.
n
ahantveena, em. ahantvaena MS.
933
Raffaele Torella
~

~J
o
P ~ -
~ 0 H

0 ~
p
-
~F

v 4 ~

*
0 = -
f. 28r
0F
q

r
* U*

-



~- -
~ 0 U F 0
~ F~ F F
s
[-
] 0 ~ - , ~

-
, F
t
~ 0

~
~ ~-9=


u
7 ~ *~ ,


w
T


x

y


-
~FFF7 G
30

z
o
hi, conj. <>pi MS (hi cit. p. 62,12).
p
bhvan, em. bhva MS (cf. p. 62,15
bhvanopadeabalt).
q
seya, em. iya MS (cf. cit. l. 20).
r
The emendation of
akti to akte could be considered.
s
I tentatively delete vicra, which seems
totally out of place here (we might hypothesize that a whole passage has been dropped,
of which vicra alone remains).
t
tmano, em. tman MS.
u
tath, conj. tad
MS.
v
vat tat, em. tattad MS (arrdivad iti cit. p. 65,18)
w
parmaraikyc ca,
add. on the basis of the citation p. 65,21 (ha parmaraikyc ca iti).
x
A varia
lectio is recorded p. 65,15: tad eva ity atra tadaiva iti anye pha.
y
P. 66,2
cit. tad eva, also possible.
z
MS ends the chapter with: || iti rmad-
abhinavaguptcryaviracitym varapratyabhijstravimariny
smtiaktinirpaa caturtham hnikam |.
934
Studies on Utpaladevas varapratyabhij-vivti
a
[]

<

>

b
7 9 ~


c
[]
7

~ ~
1

<I.5.1>
d
[f. 29v4]
~
e
~l
*

f
H
g
~ l ~

-
~ *-
-
7


h
~ *
~ 32
- U \

~
U ~~ - U -
7
i
a
F. 28vf. 29r,11 contains: the introductory verse of PVV to the fifth vimara (i.e.
hnika), an unidentified verse, the introductory verse of PV to the fifth hnika, the
introductory section of PV, and the avataraik of PV to the first krik.
b
The
avataraik of the Vivti is misplaced: it can be found in f. 29v24 between the end of
the PV and the beginning of the Vtti (these three lines of text have been later deleted
by the scribe).
c
Of the four illegible akaras that follow, the first two were
apparently deleted by the scribe.
d
The text of PV follows.
e
vabhsa, em.
vabhsa MS.
f
kevala, em. kevala MS.
g
vikalpa, conj. (strictly required,
based on the meaning) anubhava MS.
h
prakamnat, em. prakamn MS.
i
The avataraik of PV follows.
935
Raffaele Torella
[f. 29v17]
l U

~
7 U~U 2<I.5.2>
j
[f. 30v8]
~- U


U

, U ~- 7
U U


k


U
U ~~U


U

,

l
E

m
-
~

U
, U U

, U -
E P7

U
U , *
PU
U U *
n

*
P -
f. 31r
U -

, U U ~U ,

o
j U -
P l , FUFU ~ -
U
p
J U~ ~-

U ~ 7
q
[]

} ~
r


U
j
The text of PV follows.
k
Cf. p. 69,1920 sarvn prati samupayogt iti.
l
Cit.,
incorrectly, p. 69,18 as na kacana.
m
kdcitko, em. kadcit ko MS.
n
hetu, con-
j. hetu MS.
o
nirkkaiva, em. nirkkeva MS.
p
bhvasadbhva is almost
illegible, since the central part of the folio is badly damaged due to a deep abrasion and
even the loss of portions of the paper. The damaged part covers the lines 714; apart
from l. 10, the reading of these lines ranges from very problematic to totally
impossible.
q
Two akaras illegible.
r
Cit. p. 72,15 as tad etad evam.
936
Studies on Utpaladevas varapratyabhij-vivti
s
~ -0

~

U
t
[]
-
~
u
[]
U - -
~U
U ~
4 U ~

-

*
46~ ,

P 4-
f. 31v
j ~
v
UF~ -
~~~7~ U 4


U 0~

*

0 ~v
*


~ U , U 96 , ~
- P

~
F- - ~ -
, ~~ 7 7
~

F~ -
l

~- F~

~- , ~-
w
UUUP

~-
*
U7UP -
f. 32r

x


, -
=7


y
\
33

s
praktma almost illegible.
t
Three lines are almost completely illegible.
u
A
few akaras illegible.
v
Cit p. 74,8 as tad ca.
w
sy almost illegible.
x
pramtbhvt, em. pramtrabhvt MS (cf. the vigraha of the compound p.
76,1617 [] yasya pramtbhvasya sa tdk).
y
Instead of aprakana MS, p.
76,19 cites aprakat. The latter reading would also be possible, but cf. above the
avataraik to the same krik.
937
Raffaele Torella
<

>
U 4 U U
U U~
z
[l. 7]
7 7 U

~ l

7
3

<I.5.3>
a

[f. 32v10]
7 U U -
U ~ HU 4 ~
U 0FU ~~FP -


U U 7 *
U


~~~

U
- ~ 7 ~~ -
U


, G~- ~~
*
~~-
f. 33r
UU *

FU U


U ~ 0 ~

U
FU -7
c
U




GU ~v -
8 ,
d
7
e
~v

-
F

U U U

,
z
The avataraik of PV follows.
a
The text of PV follows.
b
tan na, add.
(required, based on the meaning; cited p. 78,17 etat dayati tat na iti).
c
vyava-
sthna, em. vyavasthna MS.
d
It is likely that the phrase cit. p. 79,1314
nkraa viaya is not a citation from a lost portion of the Vivti, but from some
Buddhist work.
e
A gloss is found in the right margin: pratysattau pthak pthan
nlaptajnayo pratikarmavyavasthy niyamitatvd iti nlajna katha ptasya
syd ity uttare codyatvena punar abhiyoga karoti vd tatheti tathtve sati smtv
ubhayasaskrasaskty ki na ptam ity abhiyoga.
938
Studies on Utpaladevas varapratyabhij-vivti
JP



H

0 I~

-
P

U 3 H -
9 , H

~I~ -


P7 U ~ 4


~-

HU 4

~ =5 7-

~U
U
*
l~, ~ ~ ~ -
f. 33v

34

<

>
0UI -
Fv G ~ 7~
f
H G
G7U U 4

U ~U > ~
5

<I.5.4>
Abbreviations
add. my conjectural addition
conj. my conjectural emendation for
em. my emendation for
f
The avataraik of PV follows.
939
Raffaele Torella
Bibliography
Texts
PK
Utpaladeva, varapratyabhijkrik with Svavtti (see Torella 2002)
PV
Abhinavagupta, varapratyabhijvimarin, edited by Mukund Rm Shastri, vols.
III, KSTS XXII XXXIII. Bombay 19181921.
PVV
Abhinavagupta, varapratyabhijvivtivimarin, edited by Madhusudan Kaul
Shastri, vols. IIII, KSTS LX LXII LXV, Bombay 193843.
Dharmakrti, Pramavinicaya I (see Vetter 1966)
Rjnaka Rmakaha, The Bhagavadgt with the commentary Sarvatobhadra, edited
by Pandit Madhusudan Kaul Shastri, KSTS LXIV, Bombay 1943.
Translations and studies
Torella, R. (1988) A Fragment of Utpaladevas varapratyabhij-vivti. East and
West, 38, pp. 137174
Torella, R. (2002) The varapratyabhijkrik of Utpaladeva with the Author's Vtti.
Critical Edition and Annotated Translation. II ed., Motilal Banarsidass. Delhi (I ed.
Serie Orientale Roma 71, IsMEO. Roma 1994).
Torella, R. (2007a), Studies on the varapratyabhij-vivti. Part I. Apoha and
anupalabdhi in a aiva garb. In: Preisendanz, K. (ed.), Expanding and Merging
Horizons. Contributions to South Asian and Cross-Cultural Studies in Comme-
moration of Wilhelm Halbfass. Vienna, pp. 473490.
Torella, R. (2007b), Studies on the varapratyabhij-vivti. Part II. What is
memory?. In: Hartmann, J.-U., Klaus, K. (eds.), Indica et Tibetica. Festschrift fr
Michael Hahn zum 65. Geburtstag von Freunden und Schlern berreicht. Wien, pp.
539563.
Torella, R. (2007c), Studies in Utpaladevas varapratyabhij-vivti. Part III. Can a
cognition become the object of another cognition?. In: D. Goodall, A. Padoux
(eds.), Mlanges tantriques la mmoire dHlne Brunner. Pondicherry, pp.
475484.
Vetter, T. (1966), Dharmakrtis Pramavinicaya. 1. Kapitel: Pratyakam, Einleitung,
Text der tibetischen bersetzung, Sanskritfragmente, deutsche bersetzung. ster-
reichische Akademie der Wissenschaften, Philosophisch-Historische Klasse,
Sitzungsberichte, 250. Band, 3. Abhandlung. Wien.