Research On Xixia Indic Literature In Russian Collectio

Nyāyabindu has not only inherited the ideas from great logic treatise of Prmanasamuccaya,Pramā（?）avārttik,and Pramā（?）a-vini（?）caya,but it is also the origin of the theoretical framework of Dharmakirti’s four,some of the ideas are quite close to the ultimate perception of Dharmakirti’s.Therefore,Nyāyabindu not only plays an important role in the logic history of Indian Buddhism but also serves the link between the logic development of previous and post-ancient Indian Buddhist history.Throughout the history of the development of Tibetan Buddhism logic—Epistemology,it has gone through five important stages:the Tubo period,the second propagation of Tibetan Buddhism(10^th century-11^th century),Phywa pa’s time(12^thcentury),Sakya Pandita’s time(13^th century),and the later d Ge lugs pa period(14^thcentury-20^th century).Each stage has its core study classics:Nyāyabindu and its commentaries in the Tibetan period,Pramā（?）a-vini（?）caya and its difficulty analysis in the second propagation of Tibetan Buddhism,bs Dus Grwa’s treatises mainly based on Tshad ma bs Dus pa Yid kyi Mun Sel in the Phywa ba’s time,Pramā（?）avārttika and Tshad Ma Rigs g Ter in the Sakya Pandita’s time,Commentary on ancient Indian Buddhist logic classics mainly based on Pramā（?）avārttika and works on bs Dus Grwa,Blo Rig,and r Tags Rigs in the later d Ge lugs’s period.Among the published Hei Shuicheng Manuscripts Collected in the Institute of Oriental Manuscripts of Russian Academy of Sciences,there are 25 numbers are the manuscripts of Buddhism logic—Epistemology in Tangut Translation,involving at least 12 works.Like the Dunhuang Tibetan Buddhist Logic-Epistemology manuscript,the core text of the Tangut is Nyāyabindu and its commentaries,indicating that Tangut had still inherited the tradition of Tibetan Buddhist Logic-Epistemology study after the Tubo period through Dunhuang,Hexi and other places.In addition,there appeared the classic Tangut Translations such as Phywa pa’s Tshad ma Yid kyi Mun Sel and r Ma bya br Tson’grus’s r Togs pa la’jug pa’i g Sal bar byed pa’i r Gyan on Tibetan Buddhist Logic-Epistemology.It shows that Tangut also absorbed the b Ka’g Dams pa’s Tibetan Buddhist Logic-Epistemology of almost the same time.Therefore,the first stop of Buddhist Logic-Epistemology,which was introduced to Tibet from ancient India,spread to Tangut before it was to the mainland and to the world.However,the logics literature in Tangut language has not attracted enough attention from the academic community,and has become a weak link in the research field of Budhist logics,Tangut and even Tibetan studies.It is of great significance to explore and study the Buddhist logics documents in Tangut language,and it is important for the in-depth discussions of Tangutnization of the Buddhist logic principles,outlining the development history of the Tangut logic-epistemology,and even improving the development history of the Tibetan logic-epistemology.A genealogical survey of the Tangut and Tibetan versions of Nyāyabindu Tangut texts with the same kind of errors and different kinds of errors as the main line shows that there are slight differences between the Tangut translation and the nine Tibetan versions referred to in this study,therefore we still have not yet found a Tibetan version that is completely identical to the Tangut translation.Among the four surviving copies of the Tangut version of Nyāyabindu,Or.12380/2145 in English and RussianИHB.No.832 should be two manuscripts based on the same master copy by the same scribe and used by different readers;RussianИHB.No.832 and RussiaИHB.No.4363 should be two different manuscripts based on the same maser copy by different scribes.RussianИHB.No.5609 seems to be based on a master copy that is different from the other three manuscripts,and as accurate as the other three manuscripts.From the perspective of the theory of logics,this study examines the Nyāyabindu in Tangut language and explores its unique theoretical innovation:1.The Nyāyabindu in Tangut language is inferior to the original Tibetan version of the text and even exist mistakes.It also surpasses the original text because of the use of refined simplified and standardized terms,which makes the theoretical achievements of Nyāyabindu have undergone subtle changes,such as the 11 division of non obtainable factors,the addition of the word"唯"in the three-phase definition,and the establishment of the two branch theory;2.The transformation of the core concept has made the logics Tangutnized,for example,in Tangut language,""corresponds to“量”and“正理”;3.With a higher understanding of the logics perceptions,we can find the uniqueness of the Tangut culture of logics,such as the relationship between"existence"and"real law".The characteristics of the naming,subject appellation,and volume division of the logics treatise are different from those of the logics in ancient India and the logics in Tibetan tradition.For all non Tangut researchers today,it has brought about a series of problems in the identification,confirmation,and dating of the fragmented literature.Examining Nyāyabindu in Tangut language from the perspective of philology,it is proposed that:1.Exceeding the original Tibetan language to simplify,standardize and localize terms is the internal driving force for the development of Nyāyabindu,and is the level that the Chinese translation has not reached.The reason may be that the translator referred to the later Tibetan pramana texts,or his translation time was later than that of the Tangut translation of"Tshad ma bs Dus pa Yid kyi Mun Sel".2.Although most of them are translated word for word,they are sometimes deleted,added or reorganized.Therefore,the Tangut version of Nyāyabindu is a product of the localization of the Tibetan version of Tangut.There are 25 published copies of Buddhist logics fragments in Tangut language,involving at least 12 Buddhist logics treatises,10 of which are based on Tibetan texts later than the 11th century:1.Six documents,including“The Third Volume of:rang don rjes dbag”,The First Volume of Nyāyabindu-Sentence Meaning Manifestation（“rigs thigs tshig don rab gsal stod cha”）,Interpretations of Nyāyabindu（“rigs thigs’grel chen”）,“rigs stong rgyal mtshan’jug sgo”,“rigs pa’i sgo”,“tshad ma yid kyi mun sel gyi’grel”etc.,had cited the views of Rngog blo ldan shes rab（1059-1109）;2.The“rigs stong rgyal mtshan’jug sgo’i lde mig”is a commentary to the“rigs stong rgyal mtshan’jug sgo”;3.The author of“rtog ge la’jug pa gsal bar byed pa’i rgyan”is Rma bya byang chub brtson’grus,a disciple of Phywa ba（?-1185）.