Bhāsarvajñaの認識手段 (pramāṇa) の分類と知覚 (pratyakṣa) の考察 — NBhūṣ p. 79, l. 20–p. 94, l. 08 の和訳=Bhāsarvajña’s Discussions of the Variety of Pramāṇas and the Characteristics of Pratyakṣa — Annotated Japanese Translation of Nyāyabhūṣaṇa, p.79, l.20-p.94, l.08
This paper contains an annotated Japanese translation of Bhāsarvajña’s Nyāyabhūṣaṇa p.79, l.20-p.94,l.08, which discusses the variety of pramāṇas (the valid means of knowledge) and the definition of pratyakṣa (perception) First, Bhāsarvajña maintains only three kinds of pramāṇas—pratyakṣa, anumāna (inference) and āgama (verbal testimony) — unlike the traditional Naiyāyikas who insist on four kinds of pramāṇas, adding upamāna (analogical reasoning) to the above list. Consequently, he has to defend his unique position against the authoritative NS 1.1.3, which lists the four pramāṇas. Second, as a main topic, Bhāsarvajña investigates the definition of pratyakṣa, especially that of pratyakṣa-phala (perceptual knowledge), which, according to his view,is samyag-aparokṣa-anubhava (valid and direct newborn knowledge). The reason why such a definition should be employed is that the definition must pervade all kinds of pratyakṣas including yogi-pratyakṣa and others, which do not necessarily occur from ‘indriyārthasaṃnikarṣa’ (the close contact of sense organs with the objects). Accordingly Bhāsarvajña has to harmonize his definition with NS 1.1.4, especially regarding “indriyārthasaṃnikarṣotpanna.” His strategy is based on the theory that vyutpatti(the etymology of a word) and pravrtti-nimitta (the signifying factor of a word) are quite different. It leads to the conclusion that, although vyutpatti of the word ’pratyakṣa’ may show us that pratyakṣa occurs from ‘indriyārthasaṃnikarṣa’, its pravrtti-nimitta is actually ‘aparokṣatvajāti’ (species of directness) inherent in pratyakṣa-phala, just as the word ‘go’ can refer to an animal called ‘go’ (cow), not by dint of its etymology (gacchati iti gauh.) but by dint of its pravrtti-nimitta (i.e., gotva-jāti inherent in cows). ̊ Regarding ‘indriyārthasaṃnikarṣotpanna’ as described in NS 1.1.4, Bhāsarvajña interprets the Sūtrakāraś intention as follows; when some cognizer has some relation with some object (ekārthasaṃbaddha) and as a result some cognition occurs with aparokṣatvajāti inherent in it, then that cognition is called pratyakṣa by dint of its pravrtti-nimitta. Nevertheless, he also mentions that, as far as we transmigrating people are concerned, pratyak.sa occurs only from indriyārthasaṃnikarṣa. Here, interestingly enough, we see Bhāsarvajña’s substantial efforts to adjust his definition to the traditional one as described in NS 1.1.4.
