Dear David, 

"when you refer to Buddhaśrījñāna's commentary, the Prajñāpradīpāvalī, you are apparently referring to Tohoku no. 3800. But you seem to be saying that the Sanskrit manuscript is actually of a portion of a different Prajñāpradīpāvalī commentary, one by Jñānapāda?"

Indeed, the situation is somewhat bizarre. We have two works called Prajñāpradīpāvalī by two authors called Buddhaśrījñāna. The first, (probably) written by THE Jñānapāda is what we have in the Sanskrit fragment on Sankrtyayan's photographs and thus Enoo's edition (which indeed is a commentary on ASA ch. 8 - and the post-verses if you can call them that 9.1-2). This I cannot trace in Tibetan. The second is Tōhoku no. 3800, which is by the later Buddhaśrījñāna (12th c. or so?), for which we do not have the Sanskrit. It's strange, but there we are.

Yours,
Peter



On Wed, May 10, 2017 at 5:57 PM, David and Nancy Reigle <dnreigle@gmail.com> wrote:
Thanks, Jonathan, for this bibliographic information. I was just about to write asking for it. Unfortunately, the 1973 Japanese publication that would apparently include the Sanskrit text does not show up on WorldCat. Japanese publications are notoriously hard to get in the U.S.A.

Peter, when you refer to Buddhaśrījñāna's commentary, the Prajñāpradīpāvalī, you are apparently referring to Tohoku no. 3800. But you seem to be saying that the Sanskrit manuscript is actually of a portion of a different Prajñāpradīpāvalī commentary, one by Jñānapāda? If so, does a Tibetan translation of it exist?

Then, you are saying that it is only chapter 8. I assume that this means the last and eighth chapter of the Abhisamayālaṃkāra, which may or may not be the same as a possible chapter 8 of the Prajñāpradīpāvalī commentary.

In any case, this text is of great interest. It had remained entirely unknown to me. If you (or anyone) has a copy of the 1973 Japanese publication that includes this Sanskrit text, I would be very grateful to receive it. Thanks!

Best regards,

David Reigle
Colorado, U.S.A.

On Wed, May 10, 2017 at 10:21 AM, Jonathan Silk via INDOLOGY <indology@list.indology.info> wrote:
Maybe this is what you refer to?
Nagao's review must be this:

Tateshiro Ennō 健代渕応, Abhisamayālaṁkāraśāstraṭīkā no Kenkyū Abhisamayālaṁkāraśāstra.ṭīkāの研究 (Ōsaka: Shitennōji shiin Seikōin Kiyomizudera 四天王寺支院清光院清水寺, 1973). Suzuki Gakujutsu Zaidan Kenkyū Nenpō 鈴木学術財団年報  12/13 (1975/ 1976): 116–118.


On Wed, May 10, 2017 at 2:47 PM, Péter-Dániel Szántó via INDOLOGY <indology@list.indology.info> wrote:
Dear Birgit, 

Thank you for your valuable notes. Perhaps I should've written a follow-up email to this in good time. 

My friend Kazuo Kano came to the rescue -- and this is certainly not the first time! Apparently the plates were passed on to Wogihara, and later ended up with Kendai Eno'u (if this is the right spelling), who published it in 1973. Nagao wrote a review in 1976. 

The text is indeed called Prajñāpradīpāvalī (actually, this is only a part, the 8th chapter), just like its Tibetan translation, which is attributed to Jñānapāda, but these are two very different texts! 

At first I thought that this must be the 'other' Buddhaśrījñāna, who worked among the Gnubs, but then I started seeing quite exact parallels in Abhayākaragupta's Munimatālaṃkāra (and therefore in Daśabalaśrīmitra's Saṃskṛtāsaṃskṛtaviniścaya). I'm still not quite sure, but chances are that this could be (a bit of) one of Jñānapāda's juvenilia, composed after his study with Haribhadra (whose influence is undeniable), when he was at Nālandā, before his (first) trip to the Konkan.

Is Merī jīvan yātrā online by any chance? It would be wonderful to read it, not only for 'our' interests, but also because it's considered, if I understand correctly, the foundation of the Hindi travelogue. 

Many thanks once again. 

Yours, 
Peter

On Wed, May 10, 2017 at 1:29 PM, Birgit Kellner via INDOLOGY <indology@list.indology.info> wrote:
In his Hindi autobiography "Meri Jivan Yatra", Sankrtyayan writes that he didn't have a camera suitable for photographing manuscripts at the time (the journey was undertaken in 1934), only a Rolleiflex (which at the most allowed him to take pictures of statues in monasteries).

Moreover, he also had no facilities to develop the photographs in situ and therefore could not check whether they were ok -- and knew very little on photography at the time.

He therefore took the trouble to transcribe everything that was important to him (like the Vibhūticandra ms of Prajñākaragupta's Pramāṇavārttikālaṅkāra, or an ms of Dharmakīrti's Vādanyāya).

If, therefore, there is no record that he took photographs of the Abhisamayālaṅkāra comm. on one of his later journeys (1936 or 1938), I'd say it's very unlikely that there are any (usable) photographs preserved in Patna.

With best regards,

Birgit

On May 5, 2017, at 8:39 AM, Péter-Dániel Szántó via INDOLOGY
 <indology@list.indology.info <mailto:indology@list.indology.info>> wrote:

Rahul Sankrtyayan in his 1935 report wrote that he had seen and
photographed a 27-folio ms. of Buddhaśrījñāna's Abhisamayālaṃkāra
commentary in Lhasa.

Does anyone know what became of these photos? They do not seem to be
kept in the Göttingen collection (I checked Bandurski's catalogue
relatively thoroughly).


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