Univ.-Prof.

Introduction | Bibliography | Analysis | Translation  | Personal Names

Dieses Werk enthält die erste moderne Übersetzung des erst kürzlich gefundenen originalen Sanskrittexts von Dharmakīrtis Hetubindu (um 600 n.u.Z.), des ersten indischen Werkes reiner Logik. Die Definitionen und Erklärungen der zentralen logischen Termini werden durch mehrere ausführliche Exkurse bereichert, wie über die Umfassung (vyāpti) im Beweis der Augenblicklichkeit alles Seienden mit seinen Konzepten der Kausalität, über die Natur der Nichtbeobachtung oder negativen Erkenntnis (anupalabdhi), sowie durch einen Zusatz mit der Widerlegung von Īśvarasenas Theorem von sechs Merkmalen eines logischen Grundes. Die Übersetzung hat das Ziel, den Inhalt des Textes sowohl für Spezialisten indischer Erkenntnistheorie und Logik als auch für Philosophen und Logiker im Allgemeinen, die klassisches Sanskrit nicht kennen, zugänglich zu machen. Sie ist mit einer kurzen Einleitung und einer umfassenden detaillierten Analyse versehen. This volume provides the first modern translation of the recently found original Sanskrit text of Dharmakīrti’s Hetubindu (ca. 600 CE), the first Indian work of pure logic. The concise definitions and explanations of the central terms are enriched by several extensive digressions, such as on the pervasion (vyāpti) in the proof of momentariness of entities, with his conceptions of causality, and on the nature of non-perception or negative cognition (anupalabdhi), as well as by the supplement of a refutation of Īśvarasena’s theorem of six characteristics for a logical reason (ṣallakṣaṇahetu). The translation aims at making the content available to specialists in Indian epistemology and also to philosophers and logicians in general who have no knowledge of classical Sanskrit. It is provided with a short introduction and a detailed structural outline.

Dharmakīrti's Hetubindu Translated

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A Splash of the Logical Reason

Dharmakīrtis Sambandhaparīkṣā ist seit langem bekannt durch ihre tibetischen Übersetzungen und zahlreiche Zitate in Sanskrit. Ein jüngst entdecktes Sanskrit-Manuskript aus dem Kloster Drepung und Hideomi Yaitas Identifizierung der drei letzten Strophen in Sanskrit legten eine neue Edition des vollständigen Textes nahe. Dieses Drepung-Manuskript enthält auch den Kommentar, die Sambandhaparīkṣāvṛtti, der bisher Dharmakīrti zugeschrieben wurde, aber hier, und begründbar, seinem Schüler Devendrabuddhi zugeschrieben ist. Den kritischen und diplomatischen Editionen dieser Texte ist auch eine neue kritische Edition der tibetischen Übersetzung beigegeben, weil Frauwallner für seine Edition von 1934 nur die Version von Narthang benutzen konnte.

Gegenstand des Werkes ist eine Widerlegung aller Arten von Verbindung (sambandha), einschließlich der Kausalitätsbeziehung, die in den verschiedenen indischen philosophischen Systemen als in Wirklichkeit existierend angenommen wurden. Für Dharmakīrti sind diese Verbindungen nicht in Wirklichkeit (vastutaḥ) gegeben, sondern nur vorgestellt (kalpita). In der Einleitung wird die Bedeutung dieser Widerlegung für Dharmakīrti’s Logik hervorgehoben.

Damit ist ein zentrales Stück in der langen Geschichte indischer sambandha-Theorien von Patañjali und Bhartṛhari bis zu Utpaladeva und Abhinavagupta in seinem originalen Sanskrit wiedergewonnen.

 Dharmakīrti’s Sambandhaparīkṣā was already well known through its Tibetan translations and numerous quotations in Sanskrit before a newly found Sanskrit manuscript from Drepung monastery and Hideomi Yaita’s identification of the last three strophes in Sanskrit allowed for a new edition of the complete text. This Drepung manuscript also contains the commentary Sambandhaparīkṣāvṛtti hitherto ascribed to Dharmakīrti, but in this manuscript, and well acceptable, ascribed to his pupil Devendrabuddhi. To the critical and diplomatic editions of these texts, a new critical edition of the Tibetan translations of both is added, because Frauwallner for his edition of 1934 could use only the version of Narthang.

Subject of Dharmakīrti’s work is the refutation of all types of relation (sambandha), including the relation of causality, that were assumed by various Indian philosophical systems to exist in reality. For Dharmakīrti these are not given in reality (vastutaḥ), but only conceptually constructed (kalpita). In the introduction the import of this refutation for Dharmakīrti’s logic is highlighted. 

Thereby a center-piece of the long history of Indian sambandha-reflections from Patañjali and Bhartṛhari onwards to Utpaladeva and Abhinavagupta is now available again in its original Sanskrit.

Critically edited by Ernst Steinkellner

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Dharmakīrti’s Sambandhaparīkṣā and Devendrabuddhi's Sambandhaparīkṣāvṛtti

Die beiden Aufsätze in diesem Buch haben ein gemeinsames philosophisches Anliegen. Während der erste Aufsatz einem Problem der systematischen Philosophie gewidmet ist, geht es im zweiten vor allem um die Interpretation einer spezifischen Fragestellung, die in einer bestimmten indischen philosophischen Tradition artikuliert wird. Im ersten Aufsatz konzentriert sich Oetke auf einen Fragenkomplex, der die Philosophie beschäftigt, seit ein Kreter behauptete, kein Kreter sage die Wahrheit. Da die Diskussion über die Familie der Wahrheitsparadoxa in der Logik und der analytischen Philosophie des 20. Jahrhunderts sehr intensiv geführt wurde, hätte man keine grundlegend neuen Einsichten in den Ursprung und die Reichweite dieser Paradoxa erwartet, und doch ist es genau das, was dieser Aufsatz bietet, indem er die Notwendigkeit betont, verschiedene Arten von Bedeutung zu unterscheiden. Der zweite Aufsatz befasst sich mit Fragen der Hermeneutik klassischer Texte. Ausgangspunkt ist Oetkes abschließender (unveröffentlichter) Kommentar zu einer Reihe von Artikeln im Journal of Indian Philosophy, die sich mit der Interpretation des sadvitīyaprayoga („Beweisformulierung, die ein Gegenstück nach sich zieht“) beschäftigen. Oetke verallgemeinert den Punkt seiner kritischen Beobachtungen, indem er die Relevanz der Anerkennung verschiedener Arten von Bedeutung und Interpretation in der Forschungsmethodik nicht nur in der Geschichte der indischen Philosophie aufzeigt. Sein Aufsatz ist ein wesentlicher Beitrag zur zeitgenössischen Literatur zur Methodologie in der Geschichte der Philosophie im Allgemeinen.  The two essays in this book are united by a common philosophical concern. While the first is dedicated to a problem in systematic philosophy, the second mainly deals with the interpretation of a specific issue articulated in a certain Indian philosophical tradition. In the first essay Oetke focusses on a complex of questions that occupied philosophy ever since a Cretan asserted that no Cretan tells the truth. Since the discussion of the family of truth paradoxes was very intensive in 20th century logic and analytical philosophy, one would not have expected essentially new insights into the source and the range of those paradoxes, and yet this is exactly what this essay offers by emphasizing the need to distinguish different types of meaning. The second essay addresses issues in the hermeneutics of classical texts. It takes its start from Oetke’s final (unpublished) comment on a series of articles in the Journal of Indian Philosophy that deal with the interpretation of the sadvitīyaprayoga (“proof-formulation that entails a counterpart”). Oetke generalizes the point of his critical observations by showing the relevance of acknowledging diverse types of both meaning and interpretation in the methodology of research not only in the history of Indian philosophy. His essay is a substantial contribution to the contemporary literature of methodology in the history of philosophy in general. 

Truth Paradoxes, Meaning, and Interpretation. Two Essays

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Claus Oetke

The Hetubindu, composed by the Buddhist philosopher and logician Dharmakīrti during his middle period (around 600 CE), develops further, with succinct formulations and elaborations on the formal structures and essential elements, his theory of logical reason and inference as he had presented it in the work of his youth, which later became the first chapter, on inference, of the Pramāṇavārttika together with an explanatory Vṛtti, and was refined in the second chapter of his Pramāṇaviniścaya. In the Hetubindu, a treatise of pure logic, he further enriched his ideas in three digressions: an analysis of his teacher Īśvarasena’s theorem of the reason with six characteristics, an epistemological examination of negative cognition and a demonstration of its applicability as a logical reason, and an extensive presentation of the possibilities, by investigating causality, for determining the nexus in the case of the proof of the momentariness of all entities.

The original Sanskrit text of the Hetubindu was still considered lost when, in 1967, Ernst Steinkellner critically edited its Tibetan translation, reconstructed a Sanskrit text on the basis of fragments, various testimonies and Arcaṭa’s commentary extant in Sanskrit, and prepared an annotated German translation. But nearly two decades later, in 1985, a unique Sanskrit manuscript of the text was discovered by Luo Zhao at the Potala in Lhasa. After almost another two decades, through a cooperation agreement between the Austrian Academy of Sciences and the China Tibetology Research Center, Beijing, a photographic copy of this manuscript could finally be accessed in 2004.

The editorial work of this Sanskrit manuscript was entrusted to Helmut Krasser, who prepared a first transliteration and a preliminary critical edition. Regrettably he was unable to finish the task due to a lengthy grave illness; he passed away in March 2014. Steinkellner subsequently revised Krasser’s work, provided an analytical survey and an introduction. Thanks to Klaus Wille he was also able to add, together with the latter’s transliteration, photos of the Gilgit fragment, the oldest testimony of this jewel of Indian logical thought.

 

Critically edited by Ernst Steinkellner on the basis of preparatory work by Helmut Krasser with a transliteration of the Gilgit fragment by Klaus Wille

Dharmakīrti’s Hetubindu

From the Contents:



Supplementary note to the introduction of the critical edition of chapter 1 - On chronology; Editorial polica and conventions; Critical edition: Svamata, Vadavidhi, Nyaya, Vaisesika, Sankhya, Mimamsa; Bibliography; Indices; Diplomatic Edition 

Part 1: Critical Edition; Part 2: Diplomatic Edition

Jinendrabuddhi´s Viśalamalavati Pramaṇasamuccayaṭika Chapter 2

This is the first critical edition of the Sanskrit text together with the Tibetan translation of the Vajrasattvani?padanasutra (VS) ascribed to the Buddhist tantristic author Candrakirti. The text deals with the process of meditational realization of the state of the primordial Buddha Vajrasattva, and belongs to the corpus of the so-called Arya School of the Guhyasamaja exegesis. The text expounds the Steps of Generation (utpattikrama) of the Arya School, essentially as a symbolic process of the birth of deities from the sexo-yogic union between the practioner and his yogic consort. The Sanskrit edition is based on copies of two new manuscripts from Tibet (A, ca second half of the 12th cent.; B, 1301? CE) and one photographed by Rahula San. kr. tyayana at N. or Monastery (G, ca 12th–13th cent.). The edition of the Tibetan translation is based on the four versions of Derge, Narthang, Peking, and the Golden Manuscript. Two additional testimonies are provided in the appendices: a collection of passages of the VS quoted in an anonymous text also photographed at N. or, and an edition of the Mantroddhara on the basis of the same manuscript as G. A synoptic analysis of the VS, as well as notes on related texts, descriptions of the manuscripts, a map of the thirty-two deity man. d. ala are provided in the introduction. 

Sanskrit and Tibetan Texts Critically edited by Luo Hong and Toru Tomabechi

Candrakīrti’s Vajrasattvaniṣpādanasūtra (Vajrasattvasādhana)

The Pañcaskandhaka consists of a list of all factors of reality with their definitions and, in line with Asa?ga's Abhidharmasamuccaya, a succinct summary of Buddhist philosophical scholasticism as presented in the Yogacara-Vijñanavada tradition. This small treatise, highly important for the history of Buddhist philosophy, was known until now only through its Tibetan and Chinese translations and is published here for the first time in its Sanskrit original. This critical edition is based on a photocopy kept in the library of the China Tibetology Research Center, Beijing, of a codex unicus found in the manuscript collection of the Potala in Lhasa, as well as on numerous secondary testimonies. It is accompanied by a diplomatic edition of the text, as well as reading editions of the Tibetan and Chinese translations. A short introduction provides basic information about Vasubandhu's work in general as well as detailed information about this unique manuscript. In addition to the text of the Pañcaskandhaka, a text from the verso of the cover page, as yet unidentified, has been edited by Toru Tomabechi and is included in the appendix. 

Sanskrit Texts from the Tibetan Autonomous Region No. 4

Vasubandhu`s Pancaskandhaka

Der Pramāṇaviniścaya, ein Hauptwerk buddhistischer Epistemologie, wurde von dem einflussreichen indischen Philosophen Dharmakīrti in der ersten Hälfte des 7. Jh. n.u.Z. verfasst. Das dritte Kapitel (parārthānumāna-pariccheda), das der Argumentation im Kontext der philosophischen Debatte gewidmet ist, wird hier zum ersten Mal in seiner Sanskritversion als kritische Edition vorgelegt. Die zwei ersten Kapitel, die der Wahrnehmung und der Schlussfolgerung gewidmet sind, wurden von Professor Ernst Steinkellner kritisch ediert und 2007 in derselben Serie publiziert. Die vorgelegte Edition des Sanskrit-Textes beruht auf zwei vollständigen codices, drei größeren und einem kleineren Fragment, die in der Kopiensammlung des China Tibetology Research Center, Beijing, liegen, und einem einzelnen Blatt aus den National Archives, Kathmandu. In der Einleitung, wo die editorischen Konventionen erklärt werden, werden zusätzliche Information bezüglich der zugänglichen Quellen und ihrer Beziehung gegeben; dazu wird insbesondere die Verwendung der Übersetzung rNgog Blo ldan shes rabs als Testimonium diskutiert. Die Appendizes beinhalten Korrekturen zum tibetischen Text, ein Verzeichnis der Marginalien und eine Liste der Verse mit Varianten im Vergleich zum Pramāṇavārttika. Eine detaillierte Synopsis des Kapitels, eine Bibliographie sowie Indizes von Namen, Textreferenzen und Versen vervollständigen das Werk. The Sanskrit original of the third chapter of the Pramāṇaviniścaya, a fundamental work of Buddhist epistemology and logic by the Indian philosopher Dharmakīrti, who was active in the first half of the 7th century CE, is presented here for the first time in the form of a critical edition. The first two chapters of this work, devoted to perception and inference, respectively, have already been edited by Prof. Ernst Steinkellner and appeared in the same series in 2007. In the third and final chapter (parārthānumāna-pariccheda) of his work, Dharmakīrti deals with the subject of argumentation in the context of philosophical debate. The present edition is based on two complete and three incomplete manuscripts that are in the collection of photocopies at the China Tibetology Research Center, Beijing, as well as a single folio from the National Archives, Kathmandu. The introduction explains the editorial conventions, adduces additional information regarding the available sources and their relationships, and discusses in particular the relevance of using the 11th-century Tibetan translation by rNgog Blo ldan shes rab as a testimonium. The appendices include corrections to the Tibetan text, a register of the marginalia, and a list of the verses recording the variants in the Pramāṇavārttika. A detailed synoptic analysis, a bibliography, and indices of names, textual references and verses complete the work.

Chapters I and 2

Dharmakīrti’s Pramāṇaviniścaya

The present volume marks the beginning of a series of “Sanskrit Texts From the Tibetan Autonomous Region” (STTAR) jointly published by the publishing houses of the China Tibetology Research Center, Beijing, and the Austrian Academy of Sciences, Vienna, on the basis of a “General Agreement on Cooperative Studies of Copies of Sanskrit Texts and their Joint Publication signed January 9, 2004. It is also the first result of a cooperation between the Chinese Tibetology Research Center and the Institute for Cultural and Intellectual History of Asia of the Austrian Academy of Sciences with the aim of making these unique jewels of philosophical and religious texts from the Buddhist past which are preserved in their original Sanskrit language in the TAR available in scholarly editions for the first time. This volume consists of two parts. The critically edited Sanskrit text of Jinendrabuddhi's Prama?asamuccaya?ika, chapter 1 (“on perception”) is accompanied by a diplomatic edition of the text. The editions are based on photocopies of a palm-leaf manuscript kept in Lhasa which, to our present knowledge, is the only one extent. Jinendrabuddhi's commentary of the second half of the eighth century CE is, moreover, the only commentary known to have been written on that work which marks the very beginning of the Buddhist tradition of epistemology and logic in the first half of the sixth century: Dignaga's Prama?asamuccaya. The linguistic and interpretational value of Jinendrabuddhi's text is particularly great in view of the fact that Dignaga's seminal work has not yet been discovered in the original Sanskrit, and that his various polemical treatises on other epistemological authors and schools of his time are unlikely to have been transmitted very long. Moreover, Jinendrabuddhi provides us with numerous quotations from works before Dignaga which belong to all the traditions of brahmanical classical Indian philosophy, but have been irretrievably lost. The great import of Jinendrabuddhi's work has long been well-known through its Tibetan translation. Thus, the publication of its Sanskrit original will have far-reaching consequences for the knowledge and interpretation of the Indian philosophical traditions in their classical Gupta period expressions. 

Part I: Critical Edition Part II: Diplomatic Edition

Jinendrabuddhi´s Visalamalavati Pramanasamuccayatika

A landscape dissolved: Households, fields, and irrigation in Rinam, Northwest India | The Sacredness of (Himalayan) Landscapes | Demolition and re-erection in contemporary Rukubji, Bhutan: Building as cyclical renewal and spatial mediation | Expressions of diversity: a comparative study of descriptions of village space in ritual processions in three villages of North West Nepal | Kings´ castles and sacred squares: the founding of Lo Monthang | The spatial order of the area of Yangthang and its affiliated monastery Ridzong in Ladakh | Lamayuru: The symbolic architecture of light | Pilgrims in search of sacred lands | Up and down, inside and outside: notions of space and territory in Tibetan villages of Mustang | Divine kingdoms in the Central Himalayas | Contributors | Notes on the transcription of Tibetan terms | Glossary of Tibetan Words | References | Index

Where the mountains can be gods it seems obvious to talk about the sacredness of landscape: The proceedings of an international seminar at Heidelberg in May 1998 present nine case studies covering the entire range of the Himalaya, from Ladakh and Garhwal in India, to Humla and Mustang in Nepal as well as Bhutan. The focus is on space-related architectural and/or anthropological analysis of the built environment and its location in landscape - a term that denotes the uniqueness and singularity of a certain place. The presented cases document how on various scales territories are identified with protective deities, a quality that need ritual renewal through processions and physical acts like colouring. Actions and perceptions allow the reader to understand landscape as a process rather than an essence of space.\nBased on original fieldwork of seven architects, three anthropologists and one tibetologist carried out during the decade preceding the conference. The book for the first time presents Himalayan settlements with detailed maps of villages and architectural drawings of houses. The extensive visual presentation allows the reader to enter into the complex world of valleys that construct the mountains as the realm of the gods. 

Proceedings of an International Conference at Heidelberg 25‒27 May 1998

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Sacred Landscape of the Himalaya

Graham E. Clarke, Oxford University, organized a panel for the 7th Seminar of the IATS and edited and prepared this volume on economic, social and environmental changes in Tibet since 1978. Here, experienced Western, Chinese and Tibetan scholars present original case studies and general analysis of the anthropological, economic, and natural resources, as well as the sociological dimension of development and change in eastern and central Tibet. The papers point out the tension and compromise between the unusual and diverse features of the people and environment, and the administrative and economic pressure that results from a uniform developmental strategy. An extended introductory essay links Tibet to the wider intellectual and historical debate on progress and the environment. This important new work breaks fresh ground on the delicate situation of Tibet, and will be essential reading for those concerned with a balanced and objective assessment of Tibet's present and future development. \r\nTable of Contents: CLARKE, Graham E.: Development, Society, and Environment in Tibet; GELEK, The Washu Serthar: A Nomadic Community of Eastern Tibet; MANDERSCHEID, Angela: Life and Economic Patterns of Nomads on the Eastern Tibet Plateau: 'Brog Pa and Sa Ma 'Brog in 'Dzam Thang; LEVINE, Nancy E.: From Nomads to Ranchers: Managing Pasture among Ethnic Tibetans in Sichuan; LOBSANG: The Development of Animal Husbandry on the Qinghai-Tibetan Plateau; WINKLER, Daniel: Deforestation in Eastern Tibet: Human Impact Past and Present; CLARKE, Graham E.: Socio-Economic Change and the Environment in a Pastoral Area of Lhasa Municipality; OSMASTON, Henry A.: Agriculture in the Main Lhasa Valley; SCHWARTZ, Ronald D.: The Reforms Revisited: Grain Procurement in Tibet; RONG MA: Economic Patterns of the Tibet Autonomous Region. 

Ernst Steinkellner

Produkte

A Splash of the Logical Reason

Dharmakīrti’s Sambandhaparīkṣā and Devendrabuddhi's Sambandhaparīkṣāvṛtti

Claus Oetke

Dharmakīrti’s Hetubindu

Jinendrabuddhi´s Viśalamalavati Pramaṇasamuccayaṭika Chapter 2

Candrakīrti’s Vajrasattvaniṣpādanasūtra (Vajrasattvasādhana)

Vasubandhu`s Pancaskandhaka

Dharmakīrti’s Pramāṇaviniścaya

Jinendrabuddhi´s Visalamalavati Pramanasamuccayatika

Sacred Landscape of the Himalaya

Development, Society, and Environment in Tibet

Studies in the Buddhist Epistemological Tradition

Dharmottaras Exkurs zur Definition gültiger Erkenntnis (pramāṇa) im Pramāṇaviniścaya

Nachgelassene Werke I

Dharmakīrti’s Pramāṇaviniścaya

Dharmakīrti’s Pramāṇaviniścaya

Dharmakīrti's Hetubinduḥ

Dharmakīrti's Hetubinduḥ