In this case-study, I examine examples which fall within the five categories of the re-use of texts in the Nyāya Sūtra, Nyāya Bhāsya, and Nyāya Vārttika and note the form of quoting and embedment. It is found that the re-use of texts is prominent and that the category and method of embedding the re-used passages varies from author to author. Gautama embeds the most interlanguage quotations without acknowledging his sources and Uddyotakara re-uses the most quotations and paraphrases while acknowledging his sources. Vātsyāyana re-uses the most direct quotations but only acknowledges his sources about half the time. Each author re-uses textual material for two reasons: (1) to demonstrate his authority in this field; and (2) to support his own arguments and to critique objections and opposing theories. Differences crop up in the methodologies of Gautama, Vātsyāyana, and Uddyotakara as the concept of an authority shifts over time, as the body of literature grows, and as new objections and opponents arise.
目次
1 The Re-use of Texts in the Nyāya Tradition 109 2 Background on the Nyāya Sūtra, Nyāya Bhāṣya, and Nyāya Vārttika 111 3 Literal Quotations 112 3.1 Author/Source Acknowledged 112 3.2 Author/Source Unacknowledged 119 4 References (Modified Quotations and Paraphrasing) 121 4.1 External Source Acknowledged 121 4.2 Author/Source Unacknowledged 123 5 Interlanguage Use 127 5.1 “Plagiarism” or Interlanguage? 127 6 Concluding Remarks 128 6.1 Conclusions Regarding Quotations 129 6.1.1 Conclusions on the Acknowledgment and Non-acknowledgment of Sources in Quotations 129 6.2 Conclusions Regarding References 132 6.2.1 Conclusions on the Acknowledgment of Sources in References 133 6.3 Conclusions Regarding Interlanguage Use 133 6.4 Towards a Consistent Marking of Quotations 134 7 Summary 134
