Does Prajñākaragupta’s interpretation of Dharmakīrti’s epistemology risk reifying anattā into a covert form of eternalism?

Prajñākaragupta (ca. 8th–9th century) was a Buddhist philosopher of the epistemological school and the author of the Pramāṇavārttikālaṃkāra, an extensive commentary on Dharmakīrti’s Pramāṇavārttika. In his epistemic interpretations, the wisdom of non‑duality (advaya‑jñāna) is presented as “the ultimate means of valid cognition (pramāṇa).” To quote from here :- > **At the core of Prajñākaragupta’s thought is the wisdom of non-duality > (advaya-jñana) which is the ultimate means of valid cognition > (pramāṇa).** Dharmakīrti had further defined "pramāṇa" as that which > illuminates unknown objects (ajñātārthaprakāśo vā) and as that which > is a "knowledge without deception" (avisaṃvādi jñānam). > **Prajñākaragupta states that "unknown objects" ultimately refers to the > ultimate object (paramārtha) which is a non-dual form (advaitarūpatā) > (PVA 79,15-17). This non-dual perception (advaita-dṛṣṭi) is what > ultimately leads to the end of suffering.** Prajñākaragupta identifies > it with what Dharmakīrti calls the insight (yukti) that leads to the > end of suffering (Pramāṇavārttika chapter II v. 139). Previous > commentators had mainly aligned this with not-self. Prajñākaragupta > agrees, but also gives an alternative explanation: "yukti is union > (yoga), which means that all phenomena are interconnected beyond all > differences, that is, non-duality (advaita)" (PVA 116,16-19). **For > Prajñākaragupta, all other forms of Buddhist epistemology which do not > discuss non-duality are ways to gradually lead a person to higher and > subtler levels of wisdom, culminating in the nondual cognition** > (advaitāvabodha). ---------- Questions for Discussion:- 1. Does Prajñākaragupta’s non‑dual reading implicitly reify a kind of absolute awareness or self‑like substratum that diverges from the Buddha’s teaching of anatta? Given that Prajñākaragupta uses advaitarūpatā to characterize the ultimate object of cognition and posits an ultimate lack of distinction between knower and known, is this formulation closer to a form of non‑dual eternalism rather than strict Buddhist no‑self? 2. Can his interpretation genuinely be reconciled with the early Buddhist elimination of a permanent self? ----------