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OSMANIA UNIVERSITY LffiRARY
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flVtdttfMA-IjbTtC
Qto
HISTORY
OF THE
MEDIEVAL SCHOOL OF
INDIAN LOGIC
BY
MAHAMAHOPADHYAYA
SATIS CHANDRA
VIDYABttUS^NA,
M.A.
,
PH.D.
~
v
"*vl'
>
* "
Professor of
Sanskrit and
Pali, Presidency College,
C<leuU*r>;\Joir&*
Philological Secretary,
Asiatic
Society of Bengal
;
and]
','
'*
Fettow
of
the Calcutta
University.
\
I
\ ',
v
}
SSSfc
\The8i*
approved for
the
Degree of
Doctor
of Philosophy
in the
University of
Calcutta,
1907.
PUBLISHBD
BY THB CALCUTTA
UNIVBESITY AND PRINTED
AT TH BAPTIST
MISSION
PRESS,
1909.
TO
THE HON'BLE MR. JUSTICE ASDTOSH
MUKHOPADHYAYA,
SARASVATl,
M.A.,
D
L., D.So., F.R.A.S., F.R.S.E.,
of
the Calcutta
University,
President
of
the Asiatic
Society of Bengal,
and Chairman of the Board
of Indigenous
Sanskrit Education,
Bengal,
WHOSE LIFE IS AN UNBROKEN RECORD
OF LOFTY IDEALS
TRANSLATED INTO
PRACTICE,
THIS BOOK IS DEDICATED
IN TOKEN OF PROFOUND ESTEEM
BY
HIS HUMBLE
ADMIRER,
THE AUTHOR.
TABLE OV CONTENTS.
PAGE
Preface . . . . . . . . xiii
Introduction . . . . . . . . . . . . . . xvii
BOOK I.
THE JAIN A LOGIC.
CHAPTER I. THE ERA OF TRADITION.
1. The Jinas and Mahavlra . . . . . . . . 1
2. The SVetambaras and
Digambaras
. . . . . . 2
3. Indrabhuti Gautama .. .. . . .. .. 2
4. Canonical
Scriptures
of the Jainas . . . . . . 3
5. The Drstivada 3
6.
Logic
in the
Scriptures
. . . . . . . . 4
7. Hetu 4
8. Four
types
of Inference . . . . . . . . 5
9. Bhadrarbahu 5
10. His date 5
11. His works .. .. .. .. .. .. 6
1 2. His
syllogism
. . . . . . . . . . . 6
13. Ten
parts
of the
syllogism
. . . . . . . . 7
14.
Syadvada
8
15. Seven
categories
of
Syadvada
. . . . . . 8
16. The
Tattvarthadhigama
Sutra 8
17. Umasvati . . . . . . . . . . . .
8
18. Pramana or valid
knowledge
. . . . . . . . 9
19. Indirect
knowledge
or Paroksa . . . . . . 10
20.
Meanings
of
Pratyaksa
and Paroksa . . . .
JO
21.
Naya
.. . .'
'
.. ..
"
11
22.
Naigama
11
23.
Samgraha
11
24.
Vyavahara
.. .. .. .. .. .. 11
25.
Bju-sutra
11
26.
ffabda 12
CHAPTER II. THE HISTORIC AT, PERIOD.
27. The written records of the Jaina* . . . . . . 13
28. Siddlmsena Ptvakara 13
VI TABLE OF CONTENTS.
PAGE
29. His Sammatitarka-sutra . . . . . . . .
14
30. He converts
Vikramaditya
to Jainism . . . . 14
31. His date
H
32. The
Nyaya\
atara
15
33. Prarnfuia or valid
knowledge
. . . . . . . . 15
34. Verbal
Testimony
15
35. Inference . . . . . . . . . .
. .
16
36. Inference for one's self
-
. . . .
. . 16
37. Inference for the sake of others . . . . . .
16
38. Terms of a
syllogism
, . . . . . . .
. .
16
39.
Importance
of the minor term . . . .
. 17
40.
Fallacy
of the minor term . . . . . .
. . 17
41.
Vyapti
or
inseparable
connection . . . .
. .
1
%
42. Intrinsic
inseparable
connection . . . .
. .
18
43. Extrinsic
inseparable
connection .. ..
..
18
44.
Superfluity
of extrinsic
inseparable
connection
. . 18
45.
Fallacy
of the middle term .. .. ..
..
18
46.
Fallacy
of
example
. . . .
. . .
. .
19
47. Fallacies of the
homogeneous example
. .
. .
19
48. Fallacies of the
heterogeneous example
. .
. .
20
49.
Refutation, &c.
21
50. Effect of Pramana .; .: .. ..
. .
21
51.
Naya
.. .'.
21
52.
Syadvada
sruta,
etc
22
53. Siddhasena Gani
22
54. Samantabhadra . . . . . -. . .
. .
22
55. His works and date . . . . . . . .
. .
23
56. The
Aptamimanisa
24
57.
Non-existence,
abhdva . . . . . . . .
. .
24
58.
Existence, bhdva,
and
sapta-bhangi
. . . .
. .
25
59. Akalanka Deva
25
60. Akalanka and his Buddhist
antagonist
. . . .
26
61. Date of Akalanka
26
62.
Vidyananda
. . . . . . . . . . . .
26
63.
Vidyananda's
reference to other
philosophers
and
his date . . . . . . . . . . . .
27
64.
Manikya
Nandi
2S
65. The Parrksa-mukha-sutra
2S
66. Valid
knowledge,
Pramana . . . . . . . .
29
67. Kinds of valid
knowledge
29
68. Terms of a
syllogism
29
69. Different
phases
of the reason or middle term . .
*'0
70.
Perceptible
reason in the affirmative form . . . .
30
71.
Perceptible
reason in the
negative
form . . . .
30
72.
Imperceptible
reason in the
negative
form ,
, , ,
31
TABLE 0V OOJSTENTS.
VII
PAGE
73.
Imperceptible
reason in the affirmative form . . 31
73.
Example
31
74. Inference . . . . . . . . . . . . 31
75. Verbal
Testimony
32
76.
Objects
of valid
knowledge
. . . . . . . . 32
77. Result of valid
knowledge
. . . . . . . . 32
78. Various kinds of fallacies . . . . . . . .
32
79.
Manikya
Nandi's references to
contemporaneous
systems
of
philosophy
. . . . . . . . 33
80. His estimate of the Parlksamukha sutra . . . . 33
81. Prabha Candra ..
"
33
82. MaJlavadin
34
83.
Dharmottam-tippamika
and MallavadmV date . . 3-1
84.
Pradyumna
Suri . . . . . . . . . . 35
S5. His date
30
80.
Abhayadeva
Silri . . . . . . . . . .
30
87.
Laghusamantabhadra
. . . . . . . . 37
88.
Anantavlrya
. . . . . . . . . . . . 37
89. Deva Suri'
38
90. His
triumph
over the Ditiambaras . . . . . .
3S
91. His date .. ..
39
92.
Pramiina-naya-taltvalokrvlaiikftra
.. .. ..
39
93. Valid
knowledge
40
94.
Perception (Direct knowledge)
. . . . . . 40
95. Indirect
knowledge
. . . . . . . . . .
4!
96. Inference .. .. .. .. .. .. 41
97. Parts of a
syllogism
42
98. Non-existence
(abhdva)
. . . . . . . . 42
99. Character of
knowledge
. . . . . . . .
43
100. Fallacies of
Naya
\
43
101.
JJraa(soul)
/
43
102. Rules of debate
H
103. Hema Candra Suri
44
104. His Pramana-mmiaiQsa . . . . . . .
4,">
105. His date
'
45
100.
Candraprabha
Suri .. .. .. .. ..
45
107.
Nyayavatara-vivrti
. . . . . . . . . . 40
108. Nemicandra Kavi . . . . . . . . . .
40
109. Anaiida Suri and Amaraoandra
Suri,
nicknamed
lion-cub and
tiger-cub
. . . . . . . . 47
110. Haribhadra Sim . .
4,s
111. His life
49
112. Misdate
f>0
113.
Syadvada-ratnavatarika
. . . . . . . .
50
Batnaprabha
Suri . . . . . . . . . . 50
VIII TABJ/TC 01 CONTENTS,
115. Mallisena Suri 51
1 16.
Raja^'ekhara
Suri 51
117. Jnana Candra . . . . . . . . . . . . 51
118. Gunaratnn 52
119. His date 52
120. His references to other
philosophers
. . . . 53
121. Dharmabhusana . . . . . . . . . . 54
122. His
Nyaya-dipika
54
123. His references to other
philosophers
. . . .
54
124.
YaSovijaya
Garri . . . . . . . . . .
54
125. His life .'. !
55
BOOK II.
TUB BUDDHIST LOGIC.
CHAPTER 1. THE OLD BUDDHIST REFERENCES TO LOGIC.
1 . The Buddhas 57
2. Buddha Uautma 57
3.
Tripitaka
Pali Literature . . . . . . . . 57
4. Heretical Sects of the Buddhist* 58
5.
Tripitaka
carried to
Ceylon
. . . . . . . . 58
6.
Vijfiana (knowledge)
. . . . . . . . . . 69
7. Classification of
Vijfiana
59
8. Takkika 59
9. Takkika in the Brahma-
jala
Sutta . . . . . . 59
10. Takkika in the Udana
60
11.
Logic
in the
Katha-vatthuppakarana
. . . . 60
12.
Nyaya
in the
Milinda-panha
. . . . . . . . 61
13. The Method of debate
62
14. The
Mahayana
and the
Hinayaiia
. . . . . .
62
15. The Council of Kaniska '.
63
16. The Sanskrit Buddhist Literature . . . . . .
63
17. Nava Dharmas . . . . . . . . . . . .
64
IS.
Hetuvidya
in the Lalitavistara .. .. ..
64
1 9.
Eighteen
Sects of the Buddhists . . . . . .
65
20. Four Schools of the Buddhist
Philosophy
. . . .
66
21. The Vaihlmsika School .. . .
*
.. ..
66
22. The Sautrantika School
67
23.
Logic
in works of the
Madhyamika
and
Yogacara
__
Schools .. .. '.
67
24.
Arya Nagarjuna
.. .. .. .. ..
68
25. The date of
NTigarjuna
.. . ..
..
69
26.
Nagiirj
una's works . . . . . . , . . . 70
TABLK o*' CONTENTS.
ix
27.
Arya
Deva ............
70
28. The
Yogacara
School ..........
71
29. The Tarkika and
Naiyayika
in the Lankavatara Sutra 72
30.
Maitreya
..............
73
31. His
Logic
............
74
32.
Arya Asanga
. . . .
- . . . . . . . 74
33. His
Logic
............
75
34. Vasubandhu . . . . . . . . . . . . 75
35. His
Logic
...........
76
CHAPTER IF. SYSTEMATIC BUDDHIST WBITBBS ON LOGIC.
3(5.
Logic distinguished
from
general
philosophy
. , 78
37.
Acilrya Digna&a
his likeness . . . . . 78
38. Life of
Dignaga
...........
80
39. His Date ............
80
40. References to
Dignaga
.. ... .. .. 81
41.
History
of the
Pramaiia-samuccaya
and reference
to I6vara-krsna . . . . . . . S2
42.
Xylograph
of the work . . . . . . . . 84
43.
Subjects
of the work . , . . . . . . . 85
44.
Dignaga's Theory
of
Perception
. . . . . . 85
45.
Dignaga
criticises
Vatsyayana
. . . . . . 86
46.
Dignaga's Theory
of Inference . . . . . . 87
47.
Comparison
and Verbal Tosti mom
rejected
. . 88
48.
Dignaga's Nyaya-pravesa
. . . . . . . . 89
49. Parts of a
Syllogism
..........
89
50. Form of a
Syllogism
. . . . . . . . . . 90
51 Thesis .. ...........
90
52. Fallacies of Thesis ..........
90
53. Three Characteristics of the Middle Term . . . . 91
54.
Symbols
of the Character! sties . . . . . . 9]
55.
Vyapti
or relative extension of the middle term and
the
major
term . . . . . . . . . .
92
56. Fallacies of the Middle Term .....
93
57.
Theory
of
Example
..........
9
r
>
58. Fallacies of
Homogeneous Example
. . . .
90
59. Fallacies of
Heterogeneous Example
. . . . 97
60. Refutation and its
Fallacy
. .. .. ..
98
61. Fallacies of
Perception
and Inference .. ..
99
62.
Dignaga's
Hetu-cakra . . . . .....
99
63. The Wheel of Reasons ........
100
64.
Analysis
of the Wheel ..........
100
65.
Pramanarsamuccaya-vrtti
.. .. .. ..
100
66. Another version of it . . . . . . , , . .
100
TABLE 01? CtONTIflNTS.
67.
Pramfinar6astra-prave&a
.. .. .. . * 100
68.
Alambana-parfksa
. . . . . . . . . . 101
69.
Alambana-pariksa-vrtti
. . . . . . , . 101
70.
Trikala-paiiksa
' "
101
71
.
S'aiikara Svamin . . . . . . . . . . 101
72.
Dharmapala
102
73. His Works 102
74.
Acarya
S'llabhadni . . . . . . . . - 102
75.
Acarya
Dharmaklrti 103
76. Dharmakfrti and Kumarila . . . . . . . . 103
77. Dharinaklrti's
Triumphs
104
78. His further
triumphs.
. .. .. .. .. 104
79. His Death 104
80. Dharmaklrti and
Sron-tsan-gam-po
. . . . 104
81. Dharmakirti's Date
105
82. History of the Pramanarvartika-kfirika . . . .
105
83.
Subjects
of the work
'
106
84. Pramana-vartika-vrtti .. .. .. .. 107
85.
Pramaua-vini6caya
. . . . . . . . . 107
86.
Nyaya-bindu
. /
109
87.
Theory
of
Perception
109
88. Inference for one's self . . . . . . . .
110
89. Three kinds of Middle Term
110
90. Inference for the sake of others . . . .
. .
Ill
91.
Thesis ..112
92. Fallacies of Thesis
112
93. Fallacies of the Middle Term
112
94. Dharmaklrti criticises
Digna^a
. . . . . .
113
95. Dharinaklrti's
theory
of
example
.. .. ..
114
96. Fallacies of
Homogeneous Example
. . . .
115
97. Fallacies of
Heterogeneous Example
.. ..
116
98. Refutation and its semblance . . . . . .
1 16
99. Dharmaklrti th^
Vanquisher
of Tirthikas . . 116
100.
Hetu-biiidu vivarana . . . . . .
. . 117
101.
Tarka-nyaya
or
Vada-nyaya
. . . . . .
117
102. Santanaiitara-siddhi . . . . . . . . . 117
103.
Sambandha-parlksa
. . . . . . . . . .
118
104.
Sambandha-pariksa-vrtti
. . . . . . . .
118
105. Devendra bodhi
'
118
106. Pramana-
vartika-panjika
.. .. ..
..
118
107.
Story
of
composition
of the work .. .. ..
118
108. S
v
akya
bodhi
119
109.
Pramaiia-vartika-panjika-tlka
.. .. ..
119
110. VinltaDeva .. . .
119
111.
Nyaya-bindu-tlka
.. ..
120
OF CONTENTS. xi
TABLE OF CONtKNTS.
157.
Hetu-tattva-upade6a
. . . .
. . .
136
158.
Dharma-dharmi-vini&'aya
. . , . . . . .
136
169. Balavatara-tarka
137
160. Pramana-vartikalankarartika
. . . . . . 137
161. Jina
'
137
162. Jnana-6ri .. .. .. .. . .
137
163.
Pramana-viniSeaya-tika
. . . .
. .
138
164.
Karyarkarapa-bhava-siddhi
.. .
'38
165. Tarka-bhasfi
..138
166.
Ratuavajra
* 3S
167.
Yukti-prayoga
l ''*9
168. Ratnakara f^anii and KatnakTrti
14<>
169.
Vijnapti-matra-siddhi
140
170.
Antar-vyapti
140
171.
Vak-praja
141
172. Yamari . . . . . . . . . . . .
141
173. Pramana-variikalankara-t.rka
. .. .
141
174. &ankarananda. . .. .. ..
-
142
175. Pramana-vartika-tika ..
.. .
^42
176.
Sambandha-parlksiiniiBara
. . . . . . . .
142
177.
Apoha-siddhi
.."
143
178. Pratibamlhasiddhi
144
APPENDIX
A.
The
University
of Nalanda .. .. *
'45
APPKN1HX
IJ.
ThePala
Kings
148
APPENDIX
( .
The
University
of Vikrama6ila
180
PREFACE.
WITH the
object
of
drawing
the attention of scholars to the
vast literature of the Mediaeval school of Indian
Logic,
I have
in the
present
thesis embodied the results of some of
my
researches into it.
1
The Mediaeval
Logic
of
India is divided
into two
principal systems,
viz.,
the Jaina and the Buddhist.
The materials of the Jaina
portion
of
my
thesis were derived
from several rare Jaina
manuscripts procured
from
Western
India and the Deccaii. I have also used the Jaina
manuscripts
of the Asiatic
Society
of
Bengal
and the numerous Jaina works
printed
in
Bombay,
Benares and Calcutta. From the footnotes
of
my
thesis it will be evident that L have
frequently
used
L
3
rofessor Peterson's
Reports
of
Operations
in Search of
Sanskrit
manuse
ripts
in the
Bombay
Circle.
Though
the
Professor has
said
nothing
in
particular
about
Logic
and
Logicians,
he has
given
a
general
index of Jaina authors which has been of the
greatest
use to me. I have not heard of
any
scholar who has
yet
written
any special
account of the Jama
Logic.
Dr. Herman
Jacobi's
"
Eine Jaina-
Dogmatik
7
'
printed
in
Leipzig
is an anno-
tated translation of Umasvati's
Tattvarthadlugama Sutra,
an
ancient Jaina work on
general philosophy
and not a
special
treatise on
Logic.
A short time
ago
I sent a
proof
of
my
ac-
count of the Jaina
Logic
to Dr. Jacobi who
very
graciously
returned it with a few
marginal glosses
wliich have been
most
thankfully accepted
and embodied in the foot-notes of this
thesis.
To show how
generously
that most eminent
authority
on Jainifim condescended
to
help me,
I
quote
here the
I
Some of ilmflp rameardhag were
published
in tho
**
Journal
'*
of the
Asiatic
Society
of
Bengal during
the lal two
years.
Xiv PREFACE.
letter which lie wrote in
communicating
to me his
sugges-
tions :
Bonn,
21fit
October,
1907-
Niebuhrstrasse 59,
DEAR
SIB,
T have received
your
kind letter and tlio
proofs
of the Jain
a
Logic,
and I
heartily congratulate you
on the work
yon
have done. It
will
prove
very
useful,
for
you
liavo
brought together
n, mass of informa-
tion which js not of
easy
acmsw to
many.
In
looking
over the
proofs
T have made some
marginal
glosses
to show
yon
whoro 1 think
you
j
night
alter
your
statement. Ot
course,
e\
erythiiin
is loft to
your
decision.
I shall be
glad
to soo
your
whole
book,
as T take great
interest in
Indian
Logic
and T have
myself
written an article on it
principally
for
the information ot our
Logicians
who as a rule know
nothing
about
what has been done in this branch
of
Philosophy by
Indian thinkers.
I shall theroiore feel
obliged
if
you
ran
sparo
me a
copy
of
your
work.
With kind
regards,
Tain,
Yours
sincerely,
H. JACOBI.
A
proof
of the Jaina
Logic
was also sent to two oriental
authorities
on Jainism MuuL
Dharmavijaya
and his
pupil
S'rl
Indravijaya
at Benares. 1 owe them a
great
debt of
gratitude
lor the kind assistance which
they cheerfully
rendered to me
by
going through
the
proof
and
offering
certain
suggestions
and
observations which have been
incorporated
in the foot-notes of
this thesis.
As to the Buddhist
Logic,
no
systematic
information is avail-
able from Pali texts as there is not a
single regular
treatise on
Logic
in the Pali
language;
but references to ancient Brahmanic
Logic
can be
gleaned
from the
publications
of the Pali Text
Society
of London and also from other Pali works
printed
elsewhere. The Buddhist Sanskrit works on
Logic
of the
Middle
Age
are now almost extinct in India. A few of
them,
which are available in Chinese
versions,
have been noticed
by
Dr.
Sugiura
in his
' 4
Hindu
Logic
as
preserved
in Cliina and
Japan/'
But almost all the Buddhist Sanskrit works on
Logic
PREFACE. XV
are
carefully preserved
in faithful translations in Tibet. The
materials of that
portion
of
rny thesis,
which deals with Bud-
dhist
Logic,
were
chiefly
derived from the
Hodgson
Collection
of Tibetan
xylographs deposited
in the India
Office, London,
and the
large
number of Tibetan
block-prints
brought
down
to Calcutta from
Gyantse during
the British Mission to Tibet
in 1904. I also consulted almost all the Tibetan
manuscripts
and block-
prints bearing
on
Logic
that lie hidden in the Tibetan
monasteries of
Labrang
and
Phodang
in Sikkim which I visited
during May
and June 1907.
'
For the historical account of the
Buddhist authors I have
chiefly depended
on Lama Taranatha's
Tibetan
history
of Indian Buddhism translated into German
by
A. Schiefrier under the
designation
of
"
Geschichte des Bud-
dhismus,"
and the Tibetan historical work called
Pag-sam-jon-
zang
edited in the
original
Tibetan
by
Rai Sarat Chandra
Das,
Bahadur,
C.I.E.,
in Calcutta. Some most
important
historical facts
regarding
the Buddhist
Logicians
and their
works have been discovered from the
colophons
at the end
of each of the Tibetan works which I have examined.
It was
mainly through
the influence of Mr. F. W. Thomas
tha" I was enabled to borrow the Tibetan
xylographs
of the
India
Office, London,
and I avail
myself
of this
opportunity
of
acknowledging my
humble
appreciation
of the
generosity
of that
distinguished
scholar.
My respectful
thanks are also
due to the Government of
India,
who
kindly
lent me several
block-prints
out of the vast Tibetan collection
brought
down
to Calcutta
by
the Tibet Mission of 1904. I should be
guilty
of
great ingratitude
if I were not to mention
my obligations
to Mr. A.
Earle, I.C.S.,
Director of Public
Instruction,
Bengal,
Mr. C. H.
Bompas,
I.C.S.,
Deputy Commissioner,
1
Subsequently
in October 1908 I visited
Pamiangohi,
which is
another
very
old
monastery
in
Sikkim,
where all facilities were
kindly
afforded to me
by
their
Highnesses
the
Maharaja
and Maharani of Sikkim
as well as
by
Mr.
Crawford, I.C.S.,
the then
Deputy
Commissioner of
Darjeeliug.
8. C. V.
XVI
PREFACE.
Darjeeling,
and Mr. Claude
White, C.I.E.,
Political
Resident,
Sikkiin,
for the kind
help they gave
me in
getting
access
to
the Tibetan Monasteries of
Labrang
and
Phodang
in Sikkim.
For a time 1 was
quite
bewildered
by
the enormous store of
material on Indian
Logic
which I had
collected,
and it took
me
many
a month to select and
classify
a
portion
of it for the
purpose
of this thesis. When the
compilation
of the
paper
was
finished,
and the work was
passing through
the
press,
Mr. W. W.
Hornell, B.A.,
of the Indian Educational
Service,
kindly
undertook to revise
it,
but he was able to revise
only
the first
chapter
of the Jaina
Logic
before
leaving
India.
Accordingly,
the rest of the work
was,
at
my request,
revised
by
Mr. W. C.
Wordsworth, M.A.,
of the
Presidency College,
Calcutta. I am
deeply
indebted to both these
gentlemen
for
their kind
courtesy
and assistance.
Whatever the merits or the
utility
of the
present
contri-
bution
may be,
it has had the rare
good
fortune and
privilege
of
having
been looked
through by
a savant with whom it would
be an
impertinence
to name in the same breath
any
other
living
authorities,
oriental or
occidental,
on Indian
philosophy.
This
savant,
whose
learning
is
equalled by
his
modesty
and
willingness
to assist
beginners
in their
uphill
work,
is no other
than our revered Dr. G.
Thibaut, M.A., Ph.D., D.Sc., C.I.E.,
now
Registrar
of the Calcutta
University,
which
post may
he
fill
long
so that our
countrymen may
continue to derive benefit
from his vast erudition.
SATIS CHANDRA VIDYABHUSANA.
INTRODUCTION.
Logic
is
generally designated
in India as
Nyaya-astra.
It
is also called
Tarka-Sastra,
Hetu-vidya, Pramana-6astra,
Anvlksiki and Phakkika-6astra.
Indian
Logic may
be divided into three
principal
schools, viz.,
the Ancient
(600
B.C. 400
A.D.),
the
Throe Schools of
Mec[i8eva]
(499
A.D. 1200
A.D.),
and the
Indian
Logic.
^^^ ^ A D
_
185Q
AD)
The
iNTyaya-sutra by Aksapada
Gautama is the
foremost,
though
by
no means the
first,
work on
Loj^c
of the Anci
i
nt School
;
the Pram
ina-samuccaya
by Dignaga
is a
representative
work
of the Mediaeval
School,
while the Tattva, cmtamani
by GaiigeSa
Upadhyaya
is the main text- book of the Modern School.
These three works
have,
since their
composition,
enjoyed
a
very
wide
popularity,
as is evident from the numerous com-
mentaries that have from time to time centred round them. A
few of the commentaries are mentioned below:
The Ancient School of
Logic.
Text.
1.
Nyaya-sutra by Aksapada
Gautama.
Commentaries.
2.
Nyaya bhasya by Vatsyayana.
3.
Nyaya-
vartika
by Udyotakara.
4.
Nyaya-vartika-tatparya-tlka by Vacaspati
MiSra.
5.
Nyaya-vartika-tatparya-tlka-pari^uddhi by Udayancacarya.
6.
Nyayalankara by
S"r! Kantha,
7.
Nyaya-
vrtti
by Abhayatilakopadhyaya.
8.
Nyaya-
vrtti
by
Visvanatha.
The Mediaeval School of
Logic*
Text.
1.
Pramana-samuccaya
by Dignaga.
Commentaries.
2.
Pramana-samuccaya-vrtti by Dignaga.
3. Pramana-vartika-karika
by
Dharmakirti
4. Pramana-vartika-vrtti
by
Dharmakirti.
5.
Pramana-vartika-panjika by
Devendrabodhi.
6.
Pramana-vartika-panjika-tika by Kakyabodhi
7. Pramana-vartika-vrtti
by
]R,avi
Gupta. [drabodhi.
8.
Pramana-samuccaya-
tlka
(ViSalamalavatl-nama) by
Jinen-
XViii
INTRODUCTION.
9. Pramana-vartikalankara
by Prajnakara Gupta.
10. Pramana-vartikalankara-tlka
by
Jina.
11. Prainana-vartikalankara
by
yamari.
12. Pramana-vartika-tika
by
S
v
aiikaranaiida.
The Modern School of
Logic*
Tcct.
1. Tattva-cintamani
by Gaugesa Upadhyaya.
Commentaries.
2.
Tattva-qintamani
Prakasa
by
Ruoidatta.
3. Tattva Aloka
by Jayadeva
Misra.
4. Tattva Dldhiti
by Raghunatha
tfiromani.
5. Tattva
Rahasya by
Mathuranfitha.
6. Tattva
Dlpanl by
Krsnakanta.
7. Tattva Tika
by
Kanada
Tarkavagisa.
8. Tattva
Aloka-sara-mafijarl by
Bhavananda,
9. Tattva
Aloka-darpana by
MaheSa Thakkura.
10. Tattva Aloka-kantakoddhara
by
Madhu Sudana Tliakkura.
11. Tattva
Aloka-rahasya by
Matlmranatha.
[pati.
12. Tattva
Dldliiti-vyakhya-vivecana by
Rudra
Nyayavacas-
13. Tattva
Didliiti-tippani by Jagadlaa.
14. Tattva Didliiti-tlka
by
Gadadhara.
15. Tattva
Dldhiti-saramafijarl by
Bhavananda.
16. Tattva Bhav
7
aiiaiidi
vyakliya by
Mahadeva Pandita.
17. Tattva
Kallsankari-patrika by
Kallsankara.
18. Tattva
Candri-patrika by
Candra
Narayana.
19. Tattva
Raudri-patrika by
Hudra
Narayana.
etc. etc. etc.
Besides these there are numerous other texts and commen-
taries on
Logic
which
belong
to one or another of the three
schools mentioned above.
I shall
say
here
nothing
about the ancient and modern
schools of
Logic, my
whole attention will
Tl
r
Jaina
system
oi
be devoted to the media3val school alone.
Mediaeval
Logic. T
. .
l 1
, ,,
,
,
It is
perhaps
known to
very
few scholars
that the Mediaeval
Logic
was almost
entirely
in the hands of
the Jainas and Buddhists. For one thousand
years,
from GOO
B.C. to 400
A.D.,
the Jainas and Buddhist* were
fully occupied
in
questions
of
metaphysics
and
religion though
there are
occasional references to
Logic
in their works of that
period.
At about 400 A.D.
began
an
epoch
when
they seriously
took
up
the
problems
of
Logic,
and all the text-books on the Jaina
and Buddhist
systems
of
Logic
date at or after that time.
Ujjainl
in Malwa and Valablii in Guzerat were the scenes of
activity
of the Jaina
Logicians
of the bVetambara sect. The
Digambaras
flourished
principally
in
Pataliputra
and Dravida
INTRODUCTION. xix
(including Karnata)
about the 8th
century
A.D. The
Nyayir
vataraby
Siddliasena
Divftkara,
dated about 533
A.D.,
was the
first
systematic
work on the Jaina
Logic.
The real founders of the Mediaeval
Logic
were the Buddhists.
The first batch of the Buddhist
Logicians
nf M
?.
ud<
?
* s
-Y
stem
came
principally
from Gandhara
(modern
of Mediaeval
Logic. r i v j.i i* i~ *
*
Peshwar)
on the
Punjab
frontier.
Ayodhya (Oudh)
was the scene of their
activity.
Unfor-
tunately
we have
not before us
any
of the
original
Sanskrit
works on
Logic produced by
them. We
may,
however,
form an
approximate
estimate of their
Logic
from the works on the
Yogacara
philosophy by Maitreya,
Asanga
and Vasubandhu
recovered from
the Chinese sources. About 500 A.D.
1
the
Huns
conquered Gandhaia,
and their leaders Mihirakula and
others
perpetrated
terrible atrocities on the Buddhists
to the
great
detriment of Buddhistic studies there.
Asanga
and
Vasubandhu
(and
perhaps Maitreya too) passed
the best
days
of their lives in
Ayodhya
and wrote most of their works there.
King
Vikramaditya
who
reigned
in
Ayodhya
about 480 A.D.
2
was at first a
patron
of the
Samkhya philosophy
but afterwards
greatly supported
Buddhism
through
the influence of Vasu-
bandhu.
Baladitya,
who succeeded
Vikramaditya
to the throne
of
Ayodhya,
was a
pupil
of Vasubandhu and a
supporter
of
Buddhism.
The Buddhist
Logic
of the
Yogacara
school
appears
thus to have
originated
in
Ayodhya
and flourished there
during
400-500 A.D. under
Kings Vikramaditya
and
Baladitya.
The
second batch of the Buddhist
Logicians
flourished
in
Dravida
(the
Deccan) during
500-700 A.D. when the Buddhist
kings
of
the Pallava
dynasty
were
supreme
there.
Acarya
Dignaga,
about 500
A.L).,
was the oldest
logician
of Dravida
whose works arc still
extant,
in faithful translations. Another
logician
of
eminence of the Dravida school was Dharmaklrti
who lived
about 650 A.D. His
Nyayabindu,
and a
commentary
on it
by
Dharmottara called
Nyaya-bindu-tika,
are the
only
systematic
works on Buddhist
Logic
which have come
down to
us in
their
Sanskrit
originals. They
would have
certainly
dis-
appeared
from
India like a hundred other works of their
kind,
had it not
been that a Jaina
logician
named Mallavadin had
written a
gloss
on them.
Seeing
that the
gloss
would be useless
without the text and
commentary,
the Jainas
preserved
all three.
The
Nyayabindu,
together
with the
commentary, preserved
1
Vide Beal's
Buddhist Records of the Western
World,
vol.
I.,
pp.
xv,
168.
2
Vide Takakusu's Paramartha's
Life of
Vasubandhu
published
in
the Journal of the
Royal
Asiatic
Society
of Great Britain and
Ireland,
January 1905,
p.
3(5.
XX INTRODUCTION.
among
the
palm-leaf manuscripts
in the Jaina
temple
of S'anti-
natha,
Cambay,
has been
published by
Professor Peterson in
the Bibliotheca Indica series of Calcutta. With the downfall
of
the
Pallavas,
Logic disappeared
from Dravida.
Vinayaditya
of the Western
Chalukya dynasty
about 696 A.D.
put
a check
to the
power
of the
Pallavas,
while
Vikramaditya
II,
of the
same
dynasty,
about 733 A.D.,
seized Kancl,
their
capital.
1
The
Chalukyas
were
Vaisnavas,
and their
conquest
of Kancl
was
really
a
triumph
of the Brahmanic
religion
over Buddhism.
At about 78S A.D. the
great
Brahmana
preacher
S'ankaracarya
appeared,
and Buddhism became
gradually
extinct in Dravida.
The third and fourth batches of Buddhist
Logicians
flourished
simultaneously
in Ka&mira and
Bengal (including Beliar).
Ravi
Gupta,
725
A.D.,
was the earliest
logician
of the Ka&mira
school. At this time Ka&mira was
governed by
the illustrious
King Lalitaditya
or
Muktapida (about
695 7^2
A
D.),
who built
a
large
vihara with a
stupa
at
Huskapur.*
At the same time
there was a
great
demand for Sanskrit Buddhist books in Tibet
with the
thorough opening
of her intercourse with India in
the 8th
century
A.D.
King
Khri-ral
(otherwise
known as
Ral-pa-can)
in the 9th
century
A.D.
employed
numerous
Indian Pandits and Tibetan Lamas to translate Sanskrit
books
into Tibetan. The
propaganda
of translations went on in full
force
up
to about
1101A.D.,
when the
glorious reign
of S'ri
Harsa Deva
(1089
1101
A.D.),
who was a
patron
of
learning,
both Brahmanic and Buddhistic
,'
6
came to a close. The Buddhist
monasteries and Tibetan Lamas did not
altogether disappear
from KaSmlra until the establishment of Mahomedan rule in
that
country
in 1341
A.D.,
when her intercourse with Tibet
ceased. Henceforth we hear no more of
logicians flourishing
in
KaSmlra.
In
Bengal
and Behar
Logic
flourished
extensively during
700-1200
A.D.,
when the Buddhist
kings
of the Pala
dynasty
reigned
there. Candra
Gomin,
about 700
A.D.,
was the first
logician
of the
Bengal
school. With the downfall of the Pala
kings
in 1139 A.D.
,
Buddhist
Logic disappeared
from
Bengal.
The
splendid monastery
of Vikramaslla is said to have been
destroyed
in 1203 A.D.
(vide Appendix 0).
In the Middle
Age
there were several
important
universities
or centres of Buddhistic
learning
in
India,
such as
Kanclpura,
Nalanda,
Odantapuri,
ffri
Dhanyakataka,
Ka&mira and
Vide Seweli's
"
Antiquities
of
Madras,
"
vol.
11,
pp.
150-151.
Vide Stein's translation of
Raja\arangim
IV
188.
Dharmottaracarya's
Paralokasiddhi was translated into Tibetan in
mira at the
monastery
of Ratnara^mi
during
the
reign
of S'rl Harsa
(vide
Tangyur,
Mdo, Ze,
folio
270).
INTRODUCTION.
XXI
Vikrama6ila. The Buddhist
logicians belonged
to one or another
of these universities or centres of
learning.
On the extinction
of these Buddhistic
universities,
the Brahmanic universities of
Mithila and Nadia
grew up.
These
last,
in their
turn,
are now
declining, being
unable to make
headway against
the more
scientific methods of
study
which are
developing
under the
influence of the Calcutta
University,
established
by
the
Imperial
British Government in
1857,
with the
object
of en
couraging
Eastern and Western
learning
side
by
side. In
spite
of strenuous efforts made
by
the British Government to foster
study
and research in
Indigenous Logic,
it is still at its lowest
ebb,
as the
degrees
of a modern
University
are held in
greater
regard
than those of the archaic Universities of Mithila and
Nadia;
and as it is often
alleged
that in
comparison
with the
Logic
of
Europe,
Indian
Logic though
subtle is cumbrous in its
method,
forbidding
in its
language,
and less
profitable
in its
material results.
SATIS CHANDBA VIDYABHUSANA.
CALCUTTA,
December,
1907.
BOOK I.
The Jaina
Logic.
CHAPTER I.
THE ERA OF TRADITION
(circa
607 B.C. 453
A.D.).
THE JINAS AND MATIAVIRA.
1. The Jainas maintain that their
religion
is coeval with time.
According
to their traditions there
appeared
at various
periods
in the world's
history sages
whom
they
call
Jinas,
conquerors
of
their
passions,
oTTirlhahkara?,
that
is,
builders of a
landing place
in the sea of existence. These
sages preached
the
religion
of the
Jainas. The Jamas hold that in
every cycle
of time
(utsarpini-
or
avasctrpini-kala]
24
sages
are born. The first
sa;e
of the
last series was
Rsabhadeva,
the 24th was Mahavira or Vardha-
mrma,
who attained nirvana at Pava in 527 B.C.
'
The
scriptures
which the Jainas
obey
are founded on the
teachings
of Mahavira.
No one
disputes
this,
and scholars
generally regard
Mahavira
as the founder of
Jainisrn,
and hold that the
theory
of the exis-
tence of Jinas
previous
to
him, except
Parsvanatha the 23rd
Tlrthankara,
was a
subsequent
invention.
I
(Trilokasara
of the
Digambara sect).
"Mahavira attained nirvana 605
years
5 months before the S'aka
King (7S A.D.)
came to the
throne,"
that
is,
in
527 B.C. As he lived 72
years
he must have boon born in 599 B.C.
According
to VicaraArenI of
Morutuhga, Tirthakalpa
of
Jinaprabha
Sun, Vicara-sara-prakarana, Tapagaccha-pattavali,
etc.,
of the S'vetam-
bara sect Mahavira attained nirvana 470
years
before Vikrama Sarhvat
or in B.C. 527.
Dr. Jacobi of
Bonn,
in his letter dated the 21st October
1907,
kindly
writes to mo as follows :
"
There is howover another tradition which makes this event
[viz.
the
nirvana of Mahavira
J
come off (50
years
later,
in 467 B.C.
(see
Pari^ista
Parvan, Introduction,
p.
4 f.
;
also
Kalpasutra,
Introduction,
p. 8).
The latter date cannot be far
wrong
because Mahavira died some
years
before the Buddha whose death is now
placed
between 470-480 B.C
"
2 JAINA
LOGIC,
CHAP. I.
THE S'VETAMBARAS AND THE DlGAMBARAS.
2. The Jamas are divided into two
sects,
the
S'vetdmbaras,
those
who are clothed in
white,
and the
Di(/aw,b(ira# 9
those who are
sky-clad
or naked. The tfvetambaraft claim to be more ancient
than the
Digambaras,
whose existence as a
separate
sect is said
to date from A.D.
82,
'
i.e.,
609
years
after the attainment of
nirvana
by
Mahavira.
iNDRABiifTTi GAUTAMA
(607
B.C. 515
B.C.).
3. The
teachings
of Mahavira as
represented
in the
scriptures
are said to have- boon collected
2
by
a
disciple
of his called
Iiidrabhuti. This
disciple
js often known as CJaut.ima or ("lotania.
He was a Kevalin and the first of the Gaua-dharas
*
or leaders of
the
assembly.
His father's name was Brahmana Vasubnati.
and his mother's name was Brahmanl Prthvi. He was born in
1
The
S'vetarnbaras
say
:
ift *ftfe*ITH[
f^f
t
r^rHs? ^WWT
I
"Ho Diucimbara <WuniH> wns
preached
in
Ratljaviitipur.i
009 \onrs .if tor tho attaimuont of nirxnnaof
Mahavira
"
{ Ava>yaka
inrvukti 52 1 Cut the
Digambar.is deny
this and
say
that the S'vofcambaras rose in Vikrama 130 or 79 A.D. Ci. Bhadra-
bahucarita IV. 5o :
n
(J.'iina
Harivdi^isa
Purana
)
Indrabhuti (^autaraa and Sudharma Svarni were the
joint compilers
of
the Jaina
scriptures.
But Indrabhuti bocamo a Kevalin or attained
kevalajudna (absolute knowledge)
on the
day
on which Mahavira attained
nirvana.
He did not therefore
occupy
the chair of his teacher Maha
vira,
but
relinquished
it to Jus
spiritual
brother Sudhamm
Svami. Cf.
T**^fH
^f^srt f^^T^t
8TTTOI ^HFfJ
II
(Homaoandra'a Mahaviracarita,
chap,
v,
MSS. lent
by
Muni
Dharmavijaya
and
Indravijaya).
rf
Possessor of absolute
knowledge.
For a further reference to this
title see R. G. Jiliaiidaikar's
Report/
J8.SJJ-84,
p.
122
n
(Siddliajayanti-caritra-tika,
noticed in
Peterson's 3rd
Report, App. 1, p.
38.)
CANONICAL SCRIPTURES.
3
the
village
of Gorbara*
1
in
Magadlia
and died at Gunava in
Rajagrha (Rijgir)
at the
age
of
ninety-two,
12
years
a.ter the
attainment of nirvnna
by
Mahavira.- Assum
ng
that Mahavira
attained nirvana in 527
B.C.,
Indrabhuti's birth must be
assigned
to 007 B.C. and his death to 515 B.C.
THE CANONICAL SCRIPTURES OF THE JAINAS.
4. Those
scriptures
of the Jainas whujli are
generaUy regarded
as canonical are divided into 45 siddknnias or
dgamas
classified
as 11
Augas,
12
Upangas,
etc.
"
For tlie benefit of
children,
women,
the
old,
and the
illiterate,"*
these were
composed
in the
Ardha-Magadhi
or Prakita/
language.
On the same
principle
the
scriptures
of the Buddhistic canon were
originally
written
in
Mfigadhi
or Pali, it is maintained liiat
originally
the
Augas
were 12 in number. The 12th
Auga,
which was called the
Drstivada
or tlie
presentation
of
views,
was written in Sanskrit.
4
5. The Drstivada is not extant. It consisted
apparently
m.
T-I -j
of tive
parts,
in the lirst of which
logic
The Drstivada. . . ,
L
.
'
1
.
., .,
,
ny?
is said to have been dealt with. The
Drstivada is
reputed
to have existed in its
entirety
at the
time of Sthalabhadra
6
who,
according
to the
Tapagacha-
pattavali,
di^din the
year
in which the 9th Naii.la was killed
by
C iridra
Gupta (i.e.,
about 327
B.C.). By
474 A.D. the Drstivada
((jrotamastolra b.y
Junprabha
Siiri,
extracted iii
Kavyamala,
TthGucchaka,
p. 110).
2
For
particulars
about Indrabhuti
Gautama,
vide Dr. J. Klatt's
Pattavali of the Kbarat
irasja
-cha in the Indian
Atiticfuary,
Vol. XI
,
Sopt. 1882,
p.
240
;
and Weber's Dio HaLidscliriitea-ver/eichnisse der
Kbiigljohen
Bibliothek zu
l^uha, pp.
98.5 and
1030,
in which are noticed
Sarvarajagar.i's
Vrtti on Gmadhara-sardha-satakam oi' Jiriadattasuri
,
and
STri-pattavali
vacana of the
Hiiarataragaecha.
3
Haribhadra-suri,
in his Das
Wdikalika-vrtti (Cliap. Ill),
observes:
t
l
mt
*
Vardhamatia-sun,
in his
Acara-dinakara,
quotes
the
following passage
from
Agama:
fc
Vide, Curnika of Nandl
Sutra,
page
4/78,
published by Dhanapat Sing,
Calcutta,
and' Peterson's 4th
Report
on Sanskrit
MSS.,
p.
cxxxvi.
4 JA1NA
LOGIC,
CHAP. I.
had
disappeared
altogether. Nothing
is known as to the
way
in which
logic
was treated in the Drstivada.
1
6. The
subject-matter
of
logic
is touched
upon
in several of
the 45 Prakrta
scriptures
of the Jainas. In the
Anuyoga-dvara-
sutra,
2
Sthananga-sutra, Nandi-sutra,
etc.,
there is a
descrip-
tion of
Naya,
or the method of
comprehending things
from
particular standpoints.
In the
Nandl-sfitra,
Sthanai)ga-sutra,
Bhagavatl-sutra, etc.,
b
there is a
complete
classification of valid
knowledge (Pramana}.
7. The word
"
Hetu
"
is found in these Prfikrta
scriptures,
but its use in these works makes it clear
that it hfid not at this
period acquired
a
very
definite
significance.
In the
Sthananga-satra
*
it is used
not
only
in the sense of
reason,
but also as a
synonym
for valid
knowledge (Pramana)
and inference
(Anumdna).
Hetu as
identic il with valid
knowledge (Pramdthd)
is stated to be of
four
kinds,
viz :
(1) knowledge
derived from
perception (Pratyaksa)
;
(2) knowledge
derived from inference
(Anumdna)
;
(3)
knowledge
derived tl
trough comparison (L
J
pamdna)
;
and
(4) knowledge
derived from verbal
testimony
or reliable
authority (Agama).
A
For a full
history
<>i the
rpsUvada (railed
in Prakrta
Ditthivao)
tee
Weber's Sacred Literatim* of ihe J nus, t tani-lated b\ Weir
Smyth
in the
Indian
Autiquiry,
Vol.
XX, May 18 !H
pp
170- 182
'
2
In the
Anuyoga-dv;ira~sfitra Naya
is divided into seven
kinds,
viz.,
naigama* eavngraha* vyavahara, iiu-mitra, ,<abda, samubhirftdha and
vvamfohuta. For an
explanation
of thepo tornip HOC* Uma^vSti
(in,
articles 21-
26),
who instead of
dividing Naya
into seven,
kinds,
first divides it into five
kinds,
and then subdivides one of the
five, viz., mbda, into three kinds.
&
In the
StliJinanga-sutra knowledge (jnrina)
is divided into
(1)
Pratyakta (direet knowledge)
and
(2)
Parokxa
(indirect
knowledge).
Pratyaksa again
is subdivided as Kevala
y
liana
(entire knowledge)
and
Akevala
ynana (defective
knowledge).
The Akerala
jndna
is subdivided
as avadhi and
manah-paryriya.
The Parokm
juii-na
is subdivided as abhini-
bodha
(mati)
and xruta. V'idc, the
SthaiiMfifta-sutra, pp.
45-48, and the
Nandi-sutra,
pp.
120-134 ; both
publislied by Dhaiiapat Sing
and
printed
in Calcutta. See also what is said in the account of tJmasvuti
8eq.
(Sthananga-sutra,
pp.
30D-310,
pub
lished
by Dhaiiapat Sing
and
print-
ed in Calcutta.
)
BTTAORABAHir.
5
8. When Hetu is used in the sense of inference
(Anumdna),
it
is classified
according
to the
following types
:
(1)
This
is,
because that is : There is a
fire,
because there
is smoke.
(2)
This is not, because that is : It is not
cold,
because
there is a fire.
(3)
Thi <
is,
because that y!s- not : It is cold
here,
because
there is no fire.
(4)
This is
not,
because that is not : There is no
simsapfi
tree
here,
because there arc no trees at all.
1
BHADRABAHU
(433357 B.C.).
9. An elaborate discussion of certain
principles
of
logic
is
found in a Prvikrta
commentary
on the Dasa-vaikalika-sutra
called
Dasavaikalika-mryukti.
This
commentary
was the work
of one Bhadrabahu
2
of the
Pracina Gotra. For 45
years
this
sage
lived the
ordinary
life of the world
;
17
years
he
passed
in
the
performance
of
religious
vows
(V
rotas)
and for 14
years
he
was
acknowledged by
the Jainas to be the foremost man of his
age (Yuga-pradJtana).'
6
He was a
R'rutakevalin,*
that
is,
one
versed in the 14 Purvas of the Drstivuda.
10. The abovementioned incidents are
generally accepted
as
facts in the life of the author of the
commentary.
There is some
doubt,
however,
as to the time in which he lived.
5
According
to
the records^ of the S'vet "mbaras he was born in 433 B.C. and died
in 357 B.C. The
Itigambaras,
however, maintain there were two
Bhadrabahus ;
that the first lived to 162
years from the nirvana
1
Vide footnote 4 on
page
4.
2
For
particulars
vide !> J. Klatt's
Kharatavjigaccha-pattavali
in the
Indian
Antiquary,
Vol XI,
S-pt.
1882,
p.
247; Webor
IT, p."999 ; Peter-
son's 4th
Report
011 Sanskrit MSS..
p.
Ixxxiv*
;
and Dr. H. Jacobi's edition
of the
Kalpasutra,
Introduction,
pp.
11-15.
3
In the
Vicara-ratna-sariiQraha by Jayasonia-suri
noticed
by
Peterson
in his 3rd
Report
on Sanskrit MSS.,
pp.
^07-308,
Bhadrabahu is included
among
the
Yuga-pra
varan or
Yusfa-pradhunas
4
For further
particulars
about this title see R. G. Bhandarkar's
Report,
1883-84,
p.
122.
6
In Weber
II,
p
099,
in which the Gnrvnvali-sulra of
Mahopadhyaya
Dharmasagaragani
iy
noticed,
wo read of
Sambhiltivijaya
and Bhadrabahu
*'
Ubhau-pi sasthapattadharau.'
1
: II
6 JATNA
LOGIC,
CHAP. I.
of
Mahavira,
that
is,
up
to 365
B.C.,
and that the second
1
to
515
years
from the nirvana of
Mahavira,
that
is,
up
to 12 B.C.
They
do not state
definitely
which of these
Bhadra.ba.hus was
the author of the
Da-avaikalika-niiyukti,
but
they
hoJd the view
that the second was the author of several of the
existing
Jama
works. The Fvctnmabnra records do not contain
any
mention of
the second
Bhadraba.hu,
but in the
Rsimandalarprakarana-VTlti,
2
a comment
ary
of the ^velfimltarns^
and in the Caturvimsati
pra-
bandha it is stated that Bhadrabahu lived in the south in Prar
tiRthtina anc^ was a brother of Varahamihira. Now Varahamihira
is
popularly
believed to have lived in the first
century
B.C. It is
possible
therefore, even
according
to the SVetarn baras, that the
J)asavaikalika-tnryukti
was the work of a commentator
who,
to
rely
on
popular belief,
lived about the time of the
o] veiling
of
the Christian era.
11. Whenever he
lived,
the author of the Dasavaikalikaiiir-
yukti
a
]
so wrote commentaries
(niryuktis)
on the
ioJlowing
Jaina
scriptures:-
Ava^vaka-sfitra,
IT
taradJiya-yana-sutra, Acaraupa-
sritra,Sutra-krtani2a-satra,I)a^a*ruta-skaiidlia-Rritra,Ivalpa-siitra,
Vy
avaha ra-s u tr
a, Sn
rya- j
>
raj
n
a]
>t
i
-
s u t
ra,
and H s i bJ \ a sit a-s u tra.
12. Bhadrabahu did not set. himself to
analyse knowledge
with the
object
of
evolving
a
system
of
logic.
His
object
was
to illustrate the truth of certain
principles
of the Jaina
religion.
To do
this, he,
in his
Dasavaikalika-niryukti,
8
elaborated a
.syllogism consisting
of ten
parts (datawyava-rakya)
and then
demonstrated how the
religious principles
of Jaiiiism satisfied
the conditions of this formula.
II
\V
II
GurvnvalT
]>y
jyiiinisiindara-Ruri
pub-
lished in Ibe
1
Jaii'a
Yasovijaya-gran-
thamnir) of Benares,
p.
4.
1
Videtlie
Sarasvati-gaccha-pattiivali
in the Indian
Antiquary,
October
1891, and March 1892.
2
Vide Dr. R. (J. Bhandarknr'n
Reports
on Sanskrit MSS.
during
1883-84,
p
138. Bhadrabahu must have lived as late as the Oth
century
A.D.,
if lie was
really
a brother
of
that Varahaimhira who was one of the
nine (Jems at tho court of
Vikramaditya.
JMunis
Dharmavijaya
and
Indravijaya
maintain that Bhadrabahu's brother was not the same
Varahamihira that adorned the court of
Vikramaditya.
Da^avaikfllika-niryukti, p.
74,
pub-
lished under the
patronage
of Dha-
napat Sing by
the
Nirnaya Sii^ara
Press, Bombay
;
and
Dr. E. Lou-
mann's edition of Dasavaikalika-
niryukti, p.
649.
BTTADR \BARF.
7
13. The
following
is an
example:
(1)
The
proposition (Pratijno),
"
to refrain from
taking
life
Tho
Syllogism.
is the
greatest
of virtues."
(2)
The limitation of the
proposition (PratijTia-vibhakti)
"
to
refrain from
taking
life is the
greatest
of virtues
according
to
the Jaina
scriptures/
'
(3)
The reason
(Ilctu),
''to refrain from
taking
life is the
greatest
of
virtues,
because those who so refrain are loved
by
the
gods
and to do them honour is an act of merit for men."
(4)
The limitation of the reason
(Hctu-iribhakti),
"none but
those who refrain from
taking
life are allowed to reside in the
highest place
of virtue.'*
(5)
The
counter-proposition (Vipitlcsa)
,
"but those who
despise
the Jaina
scriptures
and take life are said to be loved
by
the
gods
and men
regard
doing
them honour as an act of merit.
Again,
those who take life in sacrifices are said to be
residing
in
the
highest place
of virtue.
Men,
for
instance,
salute their
fathers-in-law as an act of
virtue,
even
though
the latter
despise
the Jaina
scriptures
and
habitually
take life.
Moreover,
those
who
perform
animal sacrifices are said to be beloved of the
gods."
(G)
The
opposition
to the
counter-proposition (Vipalcsa-
pmtisedha),
"
those who take life as forbidden
by
the Jaina
scriptures
do not deserve
honour,
and
they
are
certainly
not
loved
by
the
gods.
It is as
likely
that fire will be cold as that
they
are loved
by
the
gods
or that it is
regarded by
men as
an act of merit to do them honour.
Buddha,
Kapila
and
others,
really
not fit to be
worshipped,
were honoured for their
miraculous
sayings,
but the Jaina Tlrtharikaras are honoured
because
they speak
absolute truth."
(7)
An instance or
example (Drstfinla),
fc<
the Arhats and
Rfidhus do not even cook
food,
l^st in so
doing they
should take
life.
They depend
on householders for their meals."
(8) Questioning
the
validity
of the instance or
example
(Asanka),
"
the food which the householders cook is as much
for the ArJiats and Sadhus as for themselves.
If, therefore,
any
insects are
destroyed
in the
fire,
the ArJiats and Sadhus must
share in the householders' sin. Thus the instance cited is not
convincing."
(9)
The
meeting
of the
question
(A.mnka-pratisedha),
"the
Arhats and Sddhus
go
to householders
for their food without
giving
notice and not at fixed hours.
How, therefore,
can it be
said that the householders cooked food for the Arhats and
Sadhus ? Thus the
sin,
if
any,
is not shared
by
the Arhats and
Sadhus:'
o
JAIN A
LOGIC,
CHAP. I.
(10)
Conclusion
(Nigamana),
"
to refrain from
taking
life is
therefore the best of
virtues,
for those who so refrain are loved
by
the
gods,
and to do them honour is an act of merit for men."
14. Bhadrabahu in his
Sutra-krtafiga-niryukti
]
mentions
-
,
-
,
another
principle
of the Jaina
logic
Syudvuda.
,, -.
L
7
_
, /0 / <. i ?> j
called
8i/(tdvttdtf (tfyal
fc
may
be and
Vdda
"
assertion,"'
or the assertion of
possibilities)
or
Sapta-
bhangi-naya
(the
sevenfold
paralogism).
15. The
Syadvoda*
is set forth as follows:
(1)
May
be,
it
is,
(2) may
be,
it is
not, (3) may
be,
it is and it is
not,
(4) may
be,
it is
indescribable,
(5) may be,
it is and
yet
is
indescribable,
(6)
may
be,
it is not and it is also
indescribable,
(7)
may be,
it
is and it is
not and it is also indescribable.
UMASVATI
(1
85
A.D.).
16. Jaina
philosophy recognises
seven
categories,
viz.,
(1)
the
,
soul
(Jiva), (2)
the soul-less
(Ajiva), (3)
action
(I^,), (4) bondage (Bodft),
(5)
restraint
(Sariivaro), (f>)
destruction
of the
consequences
of action
(Nirjarii),
and
(7)
release or salva-
tion
(Mokta). According
to the
Tattvarthadhigama-sutra
which
with a
Bhnsya
or
commentry
was
composed by
one
Umasvati,
these
categories
can
only
be
comprehended by
Pramdna,
which
in this sitt/'a
fluctuates between the two
meanings
of valid know-
ledge
and the sources of valid
knowledge,
and of
Naya,
the
method of
comprehending things
from
particular standpoints.
1 7. This Umasvati is better known as
Vncaka-sramaipa
: he was
also called
Nagaravacaka,
this title
being probably
a reference
to his S'akha
(spiritual genealogy).
The Hindu
philosopher
Madhavacarya
calls him Umasvati-
vacakacarya.
:
"
;
He lived for
48
years,
8
months,
and 6
days
and attained nirvana in Samvat
ii
^m
(Sutra-krt.iriga-niryukti,
skandha
1,
adhyaya
12,
p.
448, edited
by
Bhim
Sing
IVIariak and
printed
in the Nir-
naya Sahara Press,
Bombay.)
Cf.
Sthananga
Sutra,
p.
316,
published by
Dhanapat Sing,
Benares
edition.
2
Cf. Sftrvadarsana
samgraha
translated
by
Cowoll and
Gough, p.
55.
For full
particulars
about
Syadvada
or
Saptabhangi nay
a vide
Sapta
bhangi-tarangim by
Vimala Dasa
printed
in
Bombay.
3
Vide
Sarvadar^ana-samgraha, chapter
on Jaina darsana.
TJMASVATI.
9
142, i.e.,
in 85
A.D. In the
Tattvarthfidhigama-sutra
Umasvati
gives
the
following
account
l
of himself : He was born in a
village
ca'led
Nyagrodhika,
but he wrote the
Tattvarthadhigama-sntra
in
Pataliputra
or
Kusumapura (modern Patna).
He
belonged
to the
Kaubhlsanin-gotra.
His father was Svati and he was con-
sequently
sometimes called
Svati-tanaya.
He was also known
as
Vatsl-snta,
because his mother was Uma of the
Vatsa-gotra.
In the
Tirthakalpa
of
Jmaprablia-suri
it is stated that Umasvati
was the author of 500 Sanskrit
prakaraiias (treatises).
He is
said to have
belonged
to the KveWmbara sect
though,
as stated
in article 2
above,
it is
probable
that the distinction between
that sect and the
Dignmbaras
had not
yet
come into existence.
18. It has been observed in article 16 above that in the
Tattvarthadhigama-sutra
Pramdna
Parok**,
indirect know-
fluctuatcs between the
meanings
of
ledge,
and I*rat
yakfa* ,. -,
, ,
-. i -i r
direct
knowledge.
*
valld
knowledge
and the sources of
valid knowledge. In its former sense
Prroir
H a n
(Tattvarthaiihigama-sutra, Chap.
X,
p.
2153,
editod
]>y Mody
Keshavlal
Prcmchand in the Bibliotheca Indica
Series,
Calcutta.)
A similar arcount is found in tho
coumientary
on the Tattvartha-
dhigama-sutra by Siddhas'-qingani.
This account is mentioned
by
Peterson
in his 4th
Report
on Sanskrit
Manuscripts, p
xvi.
For Further
particulars
about CJmasvfiti see Peterson's 4th
Report
011 Sanskrit
Manuscripts, p.
xvi, where he observes that in the
Digam-
bara Pattavall
published by
Dr. Hoornlo in the Indian
Antiquary,
XX, p.
341 , UmuBvamin
(probably
the same as
Umasvati)
is included as
the sixth
Digambara
Sun of the
Sarasvati-gaccha,
between Kundakunda
and
Lohacarya
H.
Ac-cording
to Dr. Hueriile
(vide
tfc
Two Pattavalis of the
Sarasvatigaccha
"
by
Dr. Hoernle in the Indian
Antiquary,
Vol.
XX,
October 1891,
p. 351)
the date of Uriiosvanun's accession is 44
A.D.,
and
he lived for 84
years,
8 months and
days.
Dr. Hoernle adds, the
Kasthasamgha
arose in the time of Umasvamin.
Umasvati's
Tattvarthadhigama-sutra
with his
bhasya, together
with
Puja-prakaraua, Jambudvipa-samilsa
and
Prasamarati,
has >)tieii
published
by
the Asiatic
Society
of Bengal,
Calcutta,
in one volume which ends
Siftf:
(Jambudvipa-samasa, p.
38,
published
as
Appendix
C to the Tattvartha-
dhigama-sutra
in the Bibliotheco
Indica
Series.)
10 JAINA LOGIC, CHAP. T
Pramana, according
to this
Sutra,
is of two kinds :
(1)
Paroksa,
indirect
knowledge,
which is
acquired by
the soul
through
ex-
ternal
agencies
such as the
organs
of
sense,
and
(2) Pratyaksa,
direct
knowledge
which is
acquired by
the soul without the
intervention of external
agencies. Paroksa,
indirect
knowledge,
includes mati
l
and
xruta,
for these are
acquired by
the soul
through
the medium of the senses and the mind.
Knowledge
which is attained
by Yoga (concentration)
in its three
stages
of
avadhi,
manahparyaya
and kevala is a
species
of
Pratyakm,
direct
knowledge,
because it is
acquired by
the soul not
through
the medium of the senses.
19. Umasvati contends
c
that inference
(Anumana)
, comparison
(Upamana),
verbal
testimony
01 reliable
authority (Agama),
presumption (Arthapatti), probability (SamWiava],
and non-exist-
ence
(Abhnva)
are not distinct sources of valid
knowledge
: he
includes them under Paroksa
(indirect knowledge). According
to his
theory
the
majority
of thorn are the result of the contact
of the senses with the
objects
which
they apprehend
;
and some
of them are not sources of valid
knowledge
at all.
20. Tt is
interesting
to note that
according
to Umasvati and
the earlier Jaina
philosophers
all sense-
perceptions (visual percep-
tion,
auditory perception, etc.)
are indirect
apprehensions
in as much as the soul
acquires
them not of itself but
through
the medium of the senses. The words Pnrofea and
Pratyaksa
are
thus used
by
these authors in senses
quite opposite
to those which
they
bear both in Brahmanic
logic
and in the later Jaina
logic.
3
Mati is
knowledge
of
existiug things acquired through
th<> senses and
the mind.
N'ruta is
knowledge
of
things (past, present
and
future) acquired
through
reasoning
and stud\ .
Avadhi is
knowledge
of
things beyond
the
range
of our
perception
Manahparyaya
is
knowledge
derived from
rending
the
thoughts
of
others.
Kevala is
unobstructed,
unconditional and absolute
knowledge.
2
In the
bhasya
on
aphorism
12,
of
chapter
1 of the
Tattvurthadhigama-
siitra, Umasvati observes :
-
^ii<f?Tfr
II
(Tattv&rthadhigama-sutra, p. 15).
In his
bhdsya
on 1 6 of the
Tattvarthadhigama-sfttra
Umasvati
observes :
(Tattvartbadhigama-siitra, p. 0.)
In his
bhdsya
on 1 35 he mentions the four Pramanas thus:
n
(TattvurthadLigaina-sutra, p. 35).
TJMASVATI.
11
21 .
Naya
J
is the method
by
which
things
are
comprehended
from
particular standpoints.
It is of five
Naya,
the method of
kinds:
(1) Naigama,
the non-distin-
comprehending things guished (2) Saihgraha,
the
general, (3)
from
particular
stand-
Vyavuhara*
the
practical, (4) Rju-sutm,
pomts
'
the
straight expression, (5)
S'abda,
the
verbal.
22.
Naigama,
the
non-distinguished,
is the method
by
which
an obiect is
regarded
as
possessing
both
Naigama. n i * *. T
**
general
and
specific properties,
no dis-
tinction
being
made between them. For
instance,
when
you
use the word
"bamboo,"
you
are
indicating
a number of
pro-
perties,
some of which are
peculiar
to the
bamboo,
while others
are
possessed by
it in common with other trees. You do not
distinguish
between these two classes of
properties.
23.
Sanvgrdha,
the
collective,
is the method which takes into
Sam ha
consideration
generic properties only,
ignoring particular properties.
24.
Vyavaftara,
the
practical,
is the method which takes into
T7
. . consideration the
particular only.
The
Vyavahnra. T .,,
.
x
.
-, ,
general
without the
particular
is a
nonentity.
If
you
ask a
person
to
bring you
a
plant,
he must
bring you
a
particular plant
,
he can not
bring plant
in
general.
25.
IfjurSiitra,
the
straight expression,
is the method which
. _, considers a
thing
as it exists at the mo-
Riu-sutra. .
-,i , < * >
ment,
without
any
reference to its
past
or its future. It is vain to
ponder
over a
thing
as it was
in the
past
or as it will be in the future. All
practical pur-
poses
are served
by
considering
the
thing
itself as it exists at
the
present
moment. For
instance,
a man who in a
previous
birth was
my
son is now born as a
prince,
but he is of no
practical
use to me now.
The method of
Rju-sutra recognises nothing
but the
entity
itself
(bhnva)
and does not consider the name
(nama),
the
image
(sthapann),
or the causes which constituted it
(dravya).
The fact that a cowherd is called Indra does not
make him lord of the heavens. An
image
of a
king
can not
perform
the functions of a
king.
The causes which exist in me
now and will
necessitate
my being
born hereafter with a differ-
ent
body
can not enable me to
enjoy
that
body
now.
These four kinds of Pramana seem to refer to those in the
Nyaya
Sutra of the Hindu
logician Aksapada
Gautama. Butthe same four kinds
are also referred to as sub -divisions of Hetu in the
Sthfinanga
Sutra of the
Jamas,
p.
309,
published by Dhanapat Sing
and
printed
in Calcutta.
VI
(Tattvarthadhigama-sutra, p. 32.)
12 JAINA LOGIC, CHAP. I.
26.
g'a&rfa,
1
the
verbal,
is the method of correct nomenclature.
S'abda
^ *s ^ tnree
kinds, viz.,
Snmprata,
the
suitable,
Samubhirudha
,
the
subtle,
and
Evanibhtita. the
such-like. In Sanskrit a
jar
is called
gkala,
kumbha or
kalasa,
and
these are
synonymous
terms.
Samprata
consists in
using
a word in its conventional
sense,
even if that
sense is not
justified
by
its derivation. For
example
the word
"So<ni"
according
to its derivation means
"destroyer,"
but
its conventional
meaning
is
"enemy."
Samabhirudtia consists
in
making
nice
distinctions between
synonyms, selecting
in each
case the word which on
etymological grounds
is the most
appro-
priate.
Evambhuta consists in
applying
to
things
such names
only
as their actual
condition
justifies.
Thus a man should not
be called S'akra
(strong),
unless he
actually possesses
the Sakti
(strength)
which the name
implies.
Umasvnti in his
bhafi/a
on ]-.Sf> observes :
n
n
(Tattvartliadigama-sfitra, p.
32
)
CHAPTER II.
THE
HISTORICAL PERIOD
(COMMENCING
FROM 453
A.D.).
THE WRITTEN EECORDS OF THE JAINAS.
27. The
teachings
of -Mahavilra as contained in the Jaina
Ago-
mas are said to have been handed down
by memory
for several
centuries until in Vira Samvat 980 or A.D.
453,
they
were codified
in
writing by
Devardhi Gani.
1
otherwise known as Ksama-
sramana,
at a council held at Valabhi.
According
to this
theory
the authentic
history
of the Jaina literature commences from 453
A.D.,
and all that
preceded
that
period
is to be
regarded
as
merely
traditional.
SlDDHASENA DlVAKARA
(ABOUT
533
A.D.).
28. The first Jaina writer on
systematic logic, during
the his-
torical
period, appears
to be Siddhasena Divakara. Before his
time there had not
perhaps
existed
any
distinct treatise on Jaina
logic,
its
principles having
been included in the works on meta-
physics
and
religion.
It was he who for the first time laid the
foundation of a science called
Logic (Nynya) among
the Jainas
by
compiling
a treatise called
Nyay
avatara
2
in 32 short stanzas.
1
Vide Dr. Klatt's Pattavali of the
Kharataragaccha
in the Indian
Aiiitquary, Sept.
1882,
Vol.
XI,
p.
247 ;
and Dr. Jacobi's
Kalpasutra,
Introduction,
p.
15. See also
Vinaya Vijaya
Gam's
commentary
on the
Kalpasutra
which
quotes
the
following
text :
n * n
(fcukhabodhika
Tika to
Kalpasutra,
p. 433, printed
in Kathiwar
by
Hira Lai
Hamsaraja.)
In Devardhi Gam's redaction of the
Kalpasutra (vide
Dr. Jacobi's
edition of the
Kalpasutra, p. 67)
we read :
Samanassa
bhagavao
Mahavirassa
Java
sawa-dukkha-ppahinassa
navavasasayaim
vikkamtaim dasamassa
ya vasa-sayasna, ayam
aai ime
samvacchare
kale
gacchai
iti
(148).
2
Vide
No. 741 in the list of MSS.
purchased
for the
Bombay
Govern-
ment as noticed
by
Peterson in his 5th
Report, p.
289. A
manuscript
of
the
Nyayavatara
with Vivrti was
procured
for me from
Bhavanagara,
Bombay, by
Muni
Dharmavijaya
and his
pupil
3>ri
ludravijaya.
14 JATNA
LOGIC,
CHAP. II.
29. Siddhasena Divakara is also the famous author of the
Sammatitarka-sfitra
which is a work in Prakrta on
general
philosophy containing
an elaborate discussion on the
principles
of
logic.
This
author,
who
belonged
to the S'vctambara
sect,
has been mentioned
by Pradyumna
Suri
(q.v.)
in his Vicara-sara-
prakaran.a
!
and
by
Jina Sena Suri in the
Adipurana
dated 783
A.D.
30. Siddhasena
Divakara,
who was a
pupil
of Vrddha-vadi-
suri,
received the nameof Kumuda-candra
8
at the time of ordina-
tion. He is said to have
split, by
the
efficacy
of his
prayers,
the
Liuga,
the Brahmanical
symbol
of
Rudra,
in the
temple
of
Mahakala at
Ujjayinl,
and to have called forth an
image
of
Parsvanatha
by reciting
his
Kalyana-mandira-stava.
He is
believed
by
Jainas to have converted
Vikramaditya
to Jainism
470
years
after the nirvana of
Mahavira,
that
is,
in 57 B.C.
3
31. But
Vikramaditya
of
Ujjaini
does not seem to be so old
as he has been identified
by
scholars with Yasodharma
Deva, king
of
Malwa,
who,
on the
authority
of
Alberuni,
defeated the Huns
at Korur in 533 A.I). This view of scholars
agrees
well with
the statement of the Chinese
pilgrim Hwen-thsang,
who, coming
to India in 629
A.D.,
says
that a
very powerful king, presumably
Vikramaditya, reigned
at
Ujjaini
60
years
before his arrival
there.
41
Moreover, Varahamihira,
who was one of the nine Gems
at the court of
Vikramaditya,
is known to have lived between
505 A.D. and 587 A.D.
5
It is therefore
very probable
that
ft
^
H
(Vicara-sara-prakarana,
noticed
by
Peterson in his 3rd
Report, p. 272.)
2
Of. Prabhavakacaritra VIII,
V. 57.
3
For other
particulars
about Si.idhasena Divakara soe Dr. Klatt's
Pattavali
of the
Kharataragaccha
in the Indian
Antiquary,
VoJ. XI.
Sept. 1882,
p.
247. Vide also Dr. B. G. Bhandarkar's
report
on Sanskrit
MSS., during
1883-84,
pp.
118,
140. Also the Prabandha-cmtamani trans-
lated
by
Mr.
Tawney
in the Bibliotheca Indica series of
Calcutta,
pp.
10-14.
4
Vide Beal's Buddhist
Records,
Vol.
II,
p.
261.
6
Varaliamihira chose S'aka 427 or A.I). 505 as the initial
j^ear
of
his astronomical
calculation,
showing thereby
that he lived about that
time :
H
c
M
Pancasiddhantika,
chap.
1,
edited
by
Dr. G. Thibaut and Sudhakara Dvi-
vedi.
Vide also Dr. Thibaut's Introduction to the
Pancasiddh&ntika,
p.
SIDDHASENA DTVAKARA. 15
Vikramaditya
and his
contemporary
Siddhasena Divakara lived
at
Ujjaini
about 533 A.D. I am inclined to believe that Sid-
dhasena was no other than
Ksapanalca
]
(a
Jaina
sage)
who
is
traditionally
known to the Hindus to have been one of the
nine Gems that adorned the court of
Vikramaditya.
32. The
Nyayavatara
written in Sanskrit verse
gives
an
expo-
sition of the doctrine of Pramana
(sources
of valid
knowledge)
and
Naya (the
method of
comprehending things
from
particular
standpoints).
33. Pramana is valid
knowledge
which illumines itself as well
as other
things
without any obstruction.
? M
two-kfod,:
(If
direct valid
knowledge
or
perception (Pratyaksa)
and
(2)
indirect valid
knowledge (Paroksa).
Direct valid know-
ledge (Pratyaksa)
is two-fold :
(1) practical (Vyfivahfirika)
which
is the
knowledge acquired by
the soul
through
the five senses
(the eye, ear,
nose,
tongue
and
touch)
and the mind
(Manas),
arid
(2)
transcendental
(Pfiramnriliika)
which is the infinite
knowledge
that comes from the
perfect enlightenment
of the
soul : it is called Kcvala or absolute
knowledge.
34. Indirect valid
knowledge (Paroksa)
is also of two kinds :
xr i i rn 4.. (1)
inference
(Anumnna)
and
(2)
verbal
Verbal
Testimony. ^
',.
/rf-t 7 \ TT i i A j
testimony (Saoda).
Verbal
testimony
is the
knowledge
derived from the words of reliable
persons
including knowledge
from
scripture. Suppose
a
young
man
coming
to the side of a river cannot ascertain whether the
river is fordable or
not,
and
immediately
an old
experienced
man of the
locality,
who has no
enmity against
him,
comes and
tells him the river is
easily
fordable : the word of the old man
1
The nine Gems are :
n
(J'yotirvidabharana).
In the Pancatantra anH other Bra^hrnanic Sanskrit works as well as in
the
Avadanakalpalata
and other Buddhist Sanskrit works the Jaina
ascetics are nicknamed as
Ksapanaka
:
fffi
^JH^IT
f*ftf<^
I
-
n R
wwftr
(Avadanakalpalata, Jyoti?kavadana).
16 JAINA
LOGIC,
CHAP. II.
is to be
accepted
as a source of valid
knowledge
called
personal
testimony
or Laukika S'dbda.
Scripture
is also a source of
valid
knowledge
for it
lays
down
injunctions
on matters which
baffle
perception
and inference : for
instance,
it teaches that
misery
is the
consequence
of vice.
Knowledge
derived from
this source is called
scriptural testimony
or
S'astraja
Sabda.
Scripture
is defined as that which was first
cognised by
a com-
petent person,
which is not such as to be
passed
over
by
others,
which is not
incompatible
with the truths derived from
perception,
which
imparts
true instruction and which is
profit-
able to all men and is
preventive
of the evil
path.
1
35. Inference
(Anumdna)
is the correct
knowledge
of the
major
T
term
(Sfid/iya)
derived
through
the
Inference.
i ji \. / LT
.
?
middle term
(Hetu, reason,
or
Linga,
sign)
which is
inseparably
connected with it. It is of two
kinds :
(1)
inference for one's own self
(Svarihanumana)
and
(2)
inference for the sake of others
(Pardrthnnumnna)
.
36. The first kind is the inference deduced in one's own mind
after
having
made
repeated
observations. A man
by repeated
observations in the kitchen and elsewhere forms the conclusion
in his mind that fire must
always
be an antecedent of smoke.
Afterwards,
he is not certain whether a hill which he sees has
fire on it or not.
But, noticing smoke,
he at once
brings
to
mind the
inseparable
connection between fire and
smoke,
and
concludes that there must be fire on the hill. This is the
inference for one's own self.
37. If the inference is communicated to others
through
words,
it is called an inference for the sake of others. A
type
of this
kind of inference is as follows :
(1)
The hill
(minor
term or
Paksa)
is full of
fire (major
term or
Sadhya)
;
(2)
because it is full of smoke
(middle
term or
Hetu) ;
(3)
whatever is full of smoke is full of
fire, as, e.g.,
a kitchen
(example
or
Drstanta) ;
(4)
so is this hill full of smoke
(application
or
Upanaya)
:
(5)
therefore this hill is full of fire
(conclusion
or
Niga-
mana).
38. In a
proposition
the
subject
is the minor term
(Paksa)
and
Terms of a
syllogism.
*e
P
r
?
dica
^
the
major
term
(Sadhya).
Ihe minor term is that with which the
connection of the
major
term is to be shown : In the
proposition
(Verse
(
J,
Nyayavatara).
SIDDHASENA DIVAKARA.
17
"
the hill is full of
fire,"
the hill is the minor term and
fire
major
term. The middle term
(Hetu)
is defined as that which
cannot occur otherwise than in connection with the
major
term. Thus in the
proposition
:
"
the hill is full of fire
because it is full of
smoke,"
smoke is the middle term which
cannot arise from
any
other
thing
than fire which is the
major
term. The
example (JJrxfdnta)
is a familiar case which
assures the connection between the
major
term and the
middle term : It is of two kinds :
(1) homogeneous
Sadharmya) ,
such as
"
the hill is full of fire because it is full
of
smoke,
as a kitchen'' and
(2) heterogeneous (Vaidharmya)
which assures the connection between the middle term and
major
term
by contrariety,
that
is,
by showing
that the
absence of the
major
term is attended
by
the absence of the
middle
term,
such as
"
where there is no fire there is no smoke
as in a lake''
39. In an inference for the sake of others the minor term
(Paksa)
must be
explicitly
set
forth,
otherwise the
reasoning
might
be misunderstood
by
the
opponent, e.g.
This hill has fire
because it has smoke.
This
instance,
if the minor term is
omitted,
will assume the
following
form :
Having
fire,
|
Because
having
smoke.
Here the
opponent might
not at once recollect
any
instance
in which fire and smoke exist in
union,
and
might
mistake a
lake for such an instance. In such a case the whole
reasoning
will be misunderstood.
40. If that of which the
major
term or
predicate
is affirmed
is
opposed by
evidence,
the
public opinion,
one's own
statement,
etc.,
we have that which is known as the
fallacy
of the minor
term
(Paksabhasa)
of which there are
many
varieties.
The semblance or
fallacy
of the minor term
(Paksfibhasa)
arises when one attributes to it as a
tern*
f *** mm r
P
r ved fact ***** w
^
ich is
yet
to be
proved,
or which is
incapable
of
being
proved,
or when it is
opposed
to
perception
and
inference,
or
inconsistent with the
public opinion
or
incongruous
with one's
own
statement,
thus :
(1)
"The
jar
is animate
(paudgalika)"
this is a conclusion
which is
yet
to be
proved
to the
opponent.
(2)
* '
Every thing
is
momentary
"
this is a
Saugata
conclu-
sion
which,
according
to the
Jainas,
is
incapable
of
being proved.
(3)
'
The
general (samanya)
and
particular (vikesa) things
are
without
parts,
are distinct from each other and are like them-
selves alone" this is
opposed
to
perception.
18 JAINA
LOGIC,
CHAP. It.
(4)
"
There is no omniscient
being"
this
is,
according
to the
Jainas, opposed
to inference.
(5)
"The sister is to be taken as wife" this is inconsistent
with the
public opinion.
(6)
''All
things
are non-existent" this is
incongruous
with
one's own statement.
41.
Inseparable
connection
(Vyapti)
is the invariable accom-
_
,
.
,.
paniment
of the middle term
by
the
inseparable
connection.
J^
^^ ^ the inference
.
fc
this
hill is full of
fire,
because it is full of
smoke,"
the connection
between fire and
smoke,
that
is,
the invariable
presence
of tire
with
smoke,
is called
Vyapti
or
Inseparable
Connection. It is of
two kinds :
(1)
Intrinsic and
(2)
Extrinsic.
42. Intrinsic
inseparable
connection
(Antar-vyapti)
occurs when
the minor term
(paksa)
itself as the common abode of the middle
term
(hetu)
and
major
term
(sadhya)
shows the
inseparable
con-
nection between
them,
thus :
(1)
This hill
(minor term)
is full of
fire (major term)
:
(2)
because it is full of smoke
(middle term).
Here the
inseparable
connection between fire and smoke is
shown
by
the hiU
(minor term)
in which both of them abide.
43. Extrinsic
inseparable
connection
(Bahir-vyapti)
occurs when
an
example (drstanta)
from the outside is introduced as the
common abode of the middle term
(hetu)
and
major
term
(sadhya)
to assure the
inseparable
connection between
them,
thus:
(1)
This hill is full of
fire (major term)
;
(2)
because it is full of smoke
(middle term) ;
(3)
as a kitchen
(example).
Here the reference to the kitchen is no essential
part
of the
inference : but is introduced from without as a common instance
of a
place
in which fire and smoke exist
together,
and so it re-
affirms the
inseparable
connection between them.
44. Some
logicians
hold
that,
that which is to be
proved,
that
is,
the
major
term
(sadhya),
can be established
by
intrinsic in-
separable
connection
(Antarvydpti) only
: hence the extrinsic in-
separable
connection
(Bahir-vyapti)
is
superfluous.
46. The semblance of reason or
fallacy
of the middle term
(Het-
vdbhasa)
arises from
doubt, misconcep-
of the middle
tion Qr non
.
conce
ption
about it
(the
middle
term).
It is of three kinds :
(1)
The
unproved (Asiddha)
: This is
fragrant
because it is a
sky-lotus.
Here the reason
(middle term), viz.,
the
sky-lotus,
is unreal.
(2)
The
contradictory (Viruddha)
:
"
This is
fiery
because it
is a
body
of water."
Here the reason
alleged
is
opposed
to what is to be established.
SIDDHASENA DIVAKARA. 19
(3)
The uncertain
(Anaikantika)
:
"
Sound is eternal because
it is
always
audible."
Here the reason or middle term is uncertain because audible-
ness
may
or
may
not be a
proof
of
eternity.
46. The
fallacy
of
example (Drstantabhasa) may
arise in the
_.
f
,
homogeneous
or
heterogeneous
form
Fallacy
of
example.
frQm ^ defect ^ ^mid
*
le term
(
^
}
or
major
term
(sfidhya)
or
both;
or from doubt about them.
47. Fallacies of the
homogeneous example (Sadharmya-
drstantabhdsa)
are as follows :
(1)
Inference is invalid
(major term),
because it is a source
of
knowledge (middle term),
like
perception (homogeneous
example).
Here the
example
involves a defect in the
major
term
(sddhya)
,
for
perception
is not invalid.
(2) Perception
is invalid
(major term),
because it is a source
of
valid
knowledge (middle term),
like a dream
(homogeneous
example).
Here the
example
involves a defect in the middle term
(hetu)
,
for the dream is not a source of valid
knowledge.
(3)
The omniscient
being
is not existent
(major term),
because
he is not
apprehended by
the senses
(middle term),
like a
jar
(homogeneous example).
Here the
example
involves a defect in both the
major
and
middle terms
(sadhya
and
hetu),
for the
jar
is both existent and
apprehended by
the senses.
(4)
This
person
is devoid
of passions (major term),
because he
is mortal
(middle term),
like the man in the street
(homogeneous
example).
Here the
example
involves doubt as to the
validity
of the
major
term,
for it is doubtful whether the man in the street
is devoid of
passions.
(5)
This
person
is mortal
(major term),
because he is
full of
passions
(middle term),
like the man in the street
(homogeneous
example).
Here the
example
involves doubt as to the
validity
of the
middle
term,
for it is
doubtful,
whether the man in the street
is devoid of
passions.
(6)
This
person
is non-omniscient
(major term),
because he is
full of passions (middle term),
like the man in the street
(homo-
geneous
example).
Here the
example
involves doubt as to the
validity
of both
the
major
and middle
terms,
for it is doubtful whether the man
in the street is full of
passions
and non-omniscient.
It is stated in tho
Nyayavatara-vivyti
that some
unnecessarily lay
down
three other kinds of
fallacy
of the
homogeneous example (Sadharmyar
dratantabhasa),
viz. :
(1)
Unconnected
(Ananvyaya) t
such as : This
person
is
full of passions
20 JAINA
LOGIC,
CHAP. ll.
(major term),
because he is a
speaker (middle term),
like a certain man in
Magadha (example).
Here
though
a certain man in
Magadha
is both a
speaker
and full of
passions, yet
there is no
inseparable
connection between
"being
a
speaker
"
and
"
being
full of
passions.
"
(2)
Of connection unshown
(ApradarSiianvaya),
such as :
Sound is non-eternal
(major term),
because it is
produced (middle term),
as a
jar (example).
Here
though
there is an
inseparable
connection between
"
produced
"
and
**
non-eternal,"
yet
it has not been shown m the
proper
form as :
"
Whatever is
produced
is non-eternal as a
jar."
(3)
Of inverted connection
(Viparitanvaya),
such as :
Sound is non-eternal
(major term),
because it is
produced (middle term).
Here if the
inseparable
connection
(vyapti)
is shown thus
"
Whatever is non-eternal is
produced
as a
jar,"
instead of
"Whatever is
produced
is non-eternal as a
jar,"
the
example
wouhi
involve the
fallacy
of inverted connection.
48. Fallacies of the
heterogeneous example (Vaidharmya-
drstdntabhasa)
are of six
kinds,
thus :
(1)
Inference is invalid
(major term),
because it is a source
of
knowledge (middle term)
: whatever is not invalid is not a source
of
knowledge,
as a dream
(heterogeneous example).
Here the
example
involves in the
heterogeneous
form a defect
in the
major
term
(sadhya)
for the dream is
really
invalid
though
it has been cited as not invalid.
(2) Perception
is
non-reflective
or
nirvikalpaka (major term),
because it is a source
of knowledge (middle term)
: whatever is
reflective or
savikalpaka,
is not a source of
knowledge,
as
infer-
ence
(heterogeneous example).
Here the
example
involves in the
heterogeneous
form a defect
in the middle term
(sadhana) ,
for inference is
really
a source of
knowledge though
it has been cited as not such.
(3)
Sound is eternal and non-eternal
(major term),
because it is
an existence
(middle term)
: whatever is not eternal and non-
eternal is not an
existence,
as a
jar (heterogeneous example).
Here the
example
involves in the
heterogeneous
form a defect
in both
the
major
and middle terms
(sadhya
and
sadhana),
for
the
jar
is both
<k
eternal and non-eternal" and "an existence."
(4) Kapila
is not omniscient
(major term),
because he is not a
propou,nder
of
the
four
noble truths
(middle term)
: whoever is
omniscient
is the
propounder
of the four noble
truths,
as Buddha
(the heterogeneous example).
Here the
example
involves in the
heterogeneous
form a doubt
as to the
validity
of the
major
term
(sadhya),
for it is doubtful
whether
Buddha was omniscient.
(5)
This
person
is
untrustworthy (major term),
because he is
full of passions (middle term)
: whoever is
trustworthy
is not
full of
passions,
as Buddha
(heterogeneous example).
Here the
example
involves doubt as to the
validity
of the
SIDDHASBNA DIVAKARA. 21
middle term
(hetu),
for it is doubtful whether Buddha is not
full of
passions.
(6) Kapila
is not devoid of
passions (major term),
because he
did not
give
his own
flesh
to the
hungry (middle term)
: whoever is
devoid of
passions
did
give
his own flesh to the
hungry,
as Bud-
dha
(heterogeneous example).
Here the
example
involves doubt as to the
validity
of both
the
major
and middle terms
(sadhya
and
sadhana),
for it is
doubtful whether Buddha was devoid of
passions
and
gave
his own
flesh to the
hungry.
It is stated in the
Nyayavatara-vivrti
that some
unnecessarily lay
down
throe other kinds of
fallacy
of the
heterogeneous example
( Vaidharmya-
drKtaniabhasa),
viz.
(1)
Unseparated (Avyatireki)
: This
person
is not devoid
of passions
(major term),
because he is a
speaker (middle
term) : whoever is devoid
of
passions
is not a
speaker,
as a
piece of
stone
(heterogeneous example).
Here
though
a
piece
of stone is both
*'
devoid of
passions
"
and
"
not
a
speaker," yet
there is no invariable
separation (vyatireka vyapti)
between
"
devoid of
passions
"
and
'*
a
speaker."
(2)
Of
separation
unshown
(Apradarjitiivyatireka)
:
Sound is^non-etcrnal
(major term),
because it is
produced (middle term) ;
as ether
(example).
Here
though
there is an invariable
separation
between
"
produced
"
and
*'
eternal,"
yet
it has not been shown in the
proper
form,
such as :
"
Whatever is non-non-eternal is not
produced, e.g.,
ether."
(3)
Of
contrary separation (Viparita-vyntireka)
:
Sound is non-eternal
(major term),
because it is
produced
(middle term)
:
whatever is not
produced
is
non-non-eternal,
e
g. 9
other
(example).
Here the
example
has been
put
in a
contrary way,
for the
proper
form
should have been: Whatever is non-non-eterual is not
produced, e.g.,
ether."
49. Refutation
(Dusana)
is the
pointing
out of defects or fallacies
in the statements of the
opponent
in
any
of the forms enumer-
ated above. The semblance of a refutation
(Dusanabhasa)
is the
contrivance to
allege
defects where there are no defects at all.
50. The immediate effect of Pramana
(valid knowledge)
is the
removal of
ignorance.
The
consequence
of the transcendental
perception (Paramarthilca PratyaTcsa
Pramana)
is bliss and
equanimity consisting
in salvation
(Moksa
or final
emancipation)
.
while that of the other kinds of Pramana
(direct
and indirect
knowledge)
is the
facility
which
they
afford us to choose the
desirable and
reject
the undesirable
things.
51 .
Naya
is the method of
comprehending
things
from
particular
Naya
or the method standpoints.
Thus we
may
conceive
of
comprehending things
rose either
as a flower
possessing
the
from
particular
stand
Attributes
common to all flowers or as
P
omts-
a
thing possessing
attributes which are
peculiar
to the rose as
distinguished
from other flowers. The
Naya
is of seven kinds :
naigama, samgraha, vyavahara,
rjusutra,
sabda, samabhirudha,
and evambhuta.
22 JAINA
LOGIC,
CHAP. II.
52.
Knowledge
which determines the full
meaning
of an
object
through
the
employment,
in the
scriptural
method,
of one-sided
nay
as,
is called
Syndvftda-sruta.
It is the
perfect knowledge
of
things
taken from all
possible standpoints.
Thus a
thing may
be,
may
not
be,
both
mayor may
not
be, etc., according
as
we take it from one or other
standpoint.
The soul
(Jlva)
is the
knower,
the illuminator of self and
non-self,
doer,
enjoyer, undergoes changes
of condition and is
self-conscious,
being
different from the
earth, water,
etc.
This
system
of Pramana and
Naya,
with which all of us are
familiar,
and which serves to
perform
all
practical
functions,
has no
beginning
and no end.
SIDDHASENA GANI
(600 A.D.).
53. Siddhasena
Gani,
who
belonged
to the SVetambara sect,
was the author of a
commentary
on Umasvati's Tattvartha-
dhigama-sutra
called
Tattvarthatika,
1
in which the
logical prin-
ciples
of Pramana
(the
sources of
knowledge),
and
Naya (the
method of
comprehending things
from
particular standpoints)
have been
fully
discussed. He was a
pupil
of Bhasvamin
*
who was a
spiritual
successor of
Sirhhasuri,
himself a dis-
ciple
of Dinna Gani. Siddhasena Gani
8
is
generally
believed to
have been a
contemporary
of
DevardhiganiKsamasramana,
who
flourished 980
years
after
Mahavlra,
or about 453 A.D. But
as he has in his Tattvarthatika
quoted
Siddhasena Divakara and
was
posterior
to
Simhagiri
or
Simhasuri,
a
contemporary
of
Vikramaditya,
I am inclined to
suppose
that he lived after
533
A.D.,
or about 600
A.D.
SAMANTABHADBA
(600 A.D.).
54.
Samantabhadra,
who
belonged
to the
Digambara
sect of
Southern
India,
was the famous author of a well-known com-
A
A
palm-leaf manuscript
of the
Tattvarthatika
in the
temple
of
SfSntinatha, Cambay,
has been noticed
by
Peterson in his 3rd
Report,
pp.
83-86.
^
2
n
^
(Tattvarthatika,
noticed in Peterson's
3rd
Report, p. 85.)
8
Simhasuri
is identified
by
Peterson with
Simhagiri
who was a eon-
temporary
of
Vikramaditya.
(Peterson's
4th
Report, pp.
cxxxi
and
cxxviii.)
Muni
Dharmavijaya
and his
pupil Indra-vijaya
tell me that
Siddhasena Gani was a
contemporary
of
Devardhigani
SAMANTABHADBA. 23
mentary
on
Umasvati'sTattvarthadhigama-sutra
called Gandha-
hasti-mahabhasya.
The
introductory part
of this
commentary
is called
Devagamastotra
A
or
Aptamimamsa,
and is
replete
with discussions of
logical principles
besides a review of the
contemporary
schools of
philosophy including
the Advaita
Vada.s The
Iptamlmamsa
has been cited
by
the Hindu
phil-
osopher VacaspatiMiSra
8
in
explaining S'ankaracarya's
criticism
of the
Syadvada
doctrine in the Vedanta-sutra.
55.
Samantabhadra,
who was
styled
a Kavi and whose works
were commented on
by Vidyananda*
and
Prabhacandra,
was also
the author of the
Yuktyanusasana,
theRatnakaraudaka
(also
called
Upasakadhyayana),
the
Svayambhu-stotra,
and the Caturvim-
who flourished 980
years
after th^ nirvana of
Mahavlra. Vide also Uva-
sagadasao
edited
by
A. F. B.
Hoernle,
Appendix
III,
page
50.
1
In the
Pandlavapurana
he is extolJod as the author of the
Devagama-
totra
:
(Pandavapurana,
noticed in Peterson's
4th
Report,' p.
157.)
"
i
n
^B
n
(Aptamimamsa,
verse
24.)
3
Vacaspati
Misra in his BhamatT-tlka on Sfenkara's
exposition
of the
Vedanta Sutra
,2-
2-33
quotes
the
following
verse :
y
(Bhamati,
Bibliotheca
Indica,
p.
458. )
The same
verse occurs in the
Aptamimamsa
as follows :
(MSS.
of the
AptamTmariisa,
verse
104,
borrowed from Mr. Jain
Vaidya
of
Jaipur.)
Vidyananda
at the
closing part
of his
commentary
on the
Apta-
mimamsa
(called Apta-mimamsalankrti-tlka
atasahasri)
refers to Samanta-
bhadra thus ;~
(Folio
218,
Aptamimamsalankyti-tika,
Govt.
Collection,
in the Asiatic So-
ciety
of
Bengal,
No.
1525.)
24
JAINA
LOGIC,
CHAP. II.
ati-jina-stuti.
He is mentioned
by
Jina Sena in the
Adipurana
composed
about 838
A.D.,
and is referred to
by
the Hindu
philosopher
Kumarila.
1
Kumarila,
a
contemporary
of the Bud-
dhist
logician
Dharmaklrti,
is
generally
held to have lived in the
7th
century
A.D. Samantabhadra is
supposed
to have flou-
rished about 600 A.D.
56. The
^pta-mlmariisa
consists of 115 stanzas in
Sanskrit,
divided into ten
chapters
called Paricekedas. in the course of
which a full
exposition
of the seven
parts
of the
Syad-vdda
or
Sapta-Wiangl-naya
has been
given.
The first and second
parts
of the
doctrine, viz.,
Sydd-asti ("may
be,
it
is"),
and
Syad-
ndsti
("may
be,
it is
not"),
have led to most
interesting
discussion of the relation between
asti,
that
is,
bkdva or exis-
tence,
and
nasti,
that
is,
abJidva or non-existence.
57. Non-existence
(Abhdva)
is divided into four kinds :
(1)
antecedent non-existence
(pragabhava) , e.g.,
a
lump
of
clay
be-
comes non-existent as soon as a
jar
is made out of
it,
so the
jar
is an antecedent non-existence with reference to the
lump
of
clay
;
(2) subsequent
non-existence
(pradhvamsabhava) , e.g.,
the
lump
of
clay
is a
subsequent
non-existence with reference to the
jar ;
(3)
mutual non-existence
(anyonydblidva
or
anydpo/ta), e.g.,
a
jar
and a
post
are
mutually
non-existent with reference to
each other
;
and
(4)
absolute non-existence
(samavdydbhdva
or
atyantdbhdva)
, e.g.,
the inanimate is not a
living object.
It
is observed
8
that on the
supposition
of mere existence to the
entire exclusion of
non-existence,
things
become
all-pervading,
beginningless,
endless,
indistinguishable
and inconceivable. For
Prabhicandra in
his
commentary
on. tho Ratiiakarnndaka
(or Upa-
sakadhyayann )
observes :
Pi
n
(Dpasctkadhvayana
with tho commen-
tary
of Prabhacandra noticed in
Peterson's 4th
Report
v
pp. 137-38.)
1
Vide Dr. R. G. Bhandarkar's
Report
on Sanskrit MSS.
during
1883-
84,
p.
118,
and
J.B.B.R.A.S.,
for
1892,
p.
227.
i i
H
t
n
m
i
^iHi
1 s
kj^ei
V
AKALA&KADEVA.
25
instance,
if the antecedent non-existence is
denied,
action and
substance are to be
supposed
as
beginningless,
while on the
denial of the
subsequent
non-existence,
they
become endless,
and
in the
absence of mutual non-existence
they
become one and
all-pervading,
while on absolute non-existence
being
denied
they
are to be
supposed
as
existing always
and
everywhere.
58. In the same
way
on the
supposition
of mere non-existence
to the entire exclusion of
existence,
it becomes
impossible
to estab-
lish or
reject anything (since
it is
non-existent).
If on the other
hand existence and
non-existence,
which are
incompatible
with
each
other,
are
simultaneously
ascribed to a
uhiug,
it becomes
indescribable. Therefore the truth is as follows :
(1)
A
thing
is existent from a certain
point
of view
(2)
It ^' ram-existent from another
point
of view.
(3)
It is both existent and non-existent in turn from a
third
point
of view.
(4)
It is indescribable
(that is,
both existent and non-exis-
tent
simultaneously)
from a fourth
point
of view.
(5)
It is existent and
indescribable
from a fifth
point
of
view.
(6)
It is raw-existent and indescribable
from a sixth
point
of view.
(7)
It is both existent and ram-existent
and indescribable
from a seventh
point
of view.
AKALA&KADEVA
(ABOUT
750A.D.).
59.
Akalanka,
otherwise known as Akalaiikadeva or Akalanka-
candra,
was a famous
logician
who
belonged
to the
Digambara
sect. He was
designated
as a Kavi
l
(poet)
a title of
special
honour
given
to writers of
repute.
He wrote a
commentary
on
Samantabhadra's
Aptamimaiiisa
called Asta sati
2
which is a
wternr **Ni MI
11
(Aptamimaiiisa,
MSS.,
verses
9-14,
lent to me
by
Mr. Jain
Vaidya
of
Jaipur.)
1
For an
explanation
of the term "Kavi" vide B. G. Bhandarkar*s
Konort on Sanskrit MSS.
during
1883-84,
p.ige
122.
*
A
manuscript
of the
A?ta-sati
was
kindly supplied
to me
by
Mr.
Jain
Vaidya
of
Jaipur
early
in 1907.
26 JAINA
LOQIO,
CHAP. II.
most
precious
work on the Jaina
philosophy dealing mainly
with
logic. Manikyanandi's
Parlksamukha-sutra
(q.v.)
was based on
another work 011
logic,
called
Nyaya-viniscaya,
written
by
Akalanka,
to whom the
following
works are also attributed :
Laghlyastraya,
Akalanka-stotra,
Svariipa-sambodhana
and
PrayaScitta. Laghusamantabhadra
l
in his Asta-sahasri-viaama-
pada-tatparya-tika
calls Akalanka as Sakala-tarkika-cakra-ciida-
mani or
"
the
crest-gem
of all
logicians."
60. In the
Pandava-purana
*
reference is made to a
legend
according
to which Akalanka was embarrassed in a
controversy
with a Buddhist
antagonist. Finding
that the
antagonist
was
effectively prompted by MayadevI
concealed in a
jar,
Akalanka
is said to have
put
an end to that
prompting
or
inspiration by
kicking
the
jar
over with his foot.
61 .
Akalanka,
though
mentioned
along
with Dharmakirti
8
as a
logician,
flourished at a
considerably
later time. He is held
to have been a
contemporary
of Rastrakuta
kingS'ubhaturiga
4'
or
Krsnaraja
I. As
Krsna-raja's
son,
Govind
II,
lived in S'aka
705
&
or 783
A.D., Krsna-raja
I,
and
consequently
his contem-
porary
Akalanka,
must have flourished about 750 A.D.
VlDYANANDA
(ABOUT
800
A.D.).
62.
Vidyananda,
mentioned
by
the Hindu
philosopher
Madhavacarya,
6
was a
Digambara logician
of
Pataliputra.
He
was the author of the
Apta-mimamsalankrti,
otherwise called
Astasahasrl,
an exhaustive
sub-commentary
on the
Apta.
1
Vide
Astasahasri-visamapada-tatparyatlka by Laghusamanta-bhadra,
noticed
by
Peterson in his 5th
Report, p
217.
(Pandavapurana,
noticed
by
Peterson
in his 4th
Report, p. 157.)
(Pramana-mimamsa, by Hemacandra,
noticed
by
Peterson in his 6th
Report, p. 148.)
4
Vide K. B. Pathak's article on
"
Bhartrhari and Kumarila
"
in the
Journal of the
Bombay
Branch of the
Royal
Asiatic
Society,
Vol.
XVIII,
1892.
6
Vide R. G. Bhandarkar's
"Early History
of the
Deccan,"
2nd
edition,
p.
78.
6
Vide the
chapter
on the Jaina
system
in the Sarvadaraana-sam-
graha
translated
by
Covvell and
Gough, p.
56,
VIDYANANDA. 27
mimaihsa,
containing
an elaborate
exposition
of various
logical principles. Vidyananda,
in the
opening
and the
closing
lines of his
Astasfihasri,
1
makes an indirect reference to Samanta-
bhadra and Akalanka
respectively,
while in
chapter
X of the
work he
distinctly says
that he followed the Astasati of Aka-
lanka in
explaining
the
Aptamlmamsa.
Another
logical
treatise
called
Pramana-parlksa
is also attributed to him. He was also
the author of the SHoka-vartika and
Ipta-pariksa.
63. He
has,
in his
Astasahasri,
criticised the doctrines of the
Samkhya, Yoga,
VaiSesika, Advaita,
Mlmaihsaka and
Saugata,
Tathagata
or Bauddha
philosophy
;
and has also mentioned
Dignaga, Udyotakara,
Dharmaklrti,
2
Prajnakara.
8
Bhartrhari,*
Sfabarasvami,
Prabhakara and Kumarila.
Vidyananda
was
1
Tho
opening
lines of the Asta-sahasrl are :
The
closing
lines of the Astapahasri are :
The lines in
Chapter
X referred to run thus :
I
*ni4i
e
n
^B^TI
en
r
^i i
^iM^nw^
MWi ifrn wy?WT^ ^^fi^n ii
(Astasahasri, MSS.,
Asiatic
Society
of
Bengal.)
(Quoted
in
Astasahasri,
chap. I.)
(Quoted
in
Astasahasri,
chap.
I.
)
5^5 ^^HJ
If: v 1 II
(Quoted
in
Astasahasri,
chap.
I.)
(This
verse of
VakyapadTya by
Bhartrhari is
quoted
in the
Astasa-
hasri,
vide
J.B.B.R.A.S. for 1*892,
p. 221.)
28
JAINA
LOGIC,
CHAP. II.
otherwise named Patra Kesari or Paira Kesari Svami who has
been
praised by
Jina Sena in the Adi Purana
l
composed
about
#aka 760
-
or A.D. 838. He is believed to have lived
early
in
the 9th
century
A.D.
*
at
Pataliputra.*
*
MANIKYA NANDI
(ABOUT
800
AD.).
64.
Manikya
Nandi was a
Digambara author,
whose Pariksa-
mukha-sastra
b
or Parlksa-mukha-sutra is a standard work on
the Jaina
logic.
As his work is based on that of
Akalanka,
6
he
must have lived after 750 A.D. The earliest
commentary
on
the
Parlksa-mukha-astra is the
Prameya-kamala-martanda
of
Prabhacandra.
Vidyananda, Manikya
Nandi and Prabha-cardra
have been
pronounced
to be
contemporaries.
7
So
Manikya
Nandi seems to have lived about 800 A.D.
65. The
Parlksa-mukha-sutra
is divided into six
chapters
thus :
(1)
the characteristic of valid
knowledge (Pramana-
svarupa)
;
(2)
direct
apprehension
or
perception (Pratyaksa)
;
(3)
indirect
apprehension (Paroksa)
;
(4)
the
object
of valid
knowledge (Visaya)
;
(5)
the result of valid
knowledge (PJiala)
;
(6)
the semblances or fallacies
(Abhasa).
(Adipurana, quoted by
Mr. K. B.
Pathak, 'J.B.B.R.A.S.,
for
1892,
p. 222.)
Mr. Pathak has
quoted Samyaktvapraka&a
to show that
Vidyananda
and Patrakesari were identical :
(J.B.B.R.A.S.,
for
1892,
pp.
222, 223.)
2-3
Vide K. B. Pathak's article on Bhartrahari and Kumarila in
J.B.B.R.A.S.,
for
1892,
pp.
227,
229.
*
Vide Brahma-iiemidatta's
Kathakosa,
life of Patrakosari alias
Vidyananda.
b
A
manuscript
of the Panksnmukha-sastra was
kindly
lent to me
by
Mr. Jain
Vaidya
of
Jaipur (Rajputaiia),
and
subsequently
another manu-
script
of the work was
procured
fr >m the Deccan
College,
Poona.
ft
Peterson in his 4th
Report, p.
155,
notices Pariksamukham satikam.
The TIka is the Pr
uneya-ratna-mala
or
Pariksamukhapaiijika
of Anarita
virya,
which
ope.v-?
thus :
a
^
a
T
Vide K. B. Pathak's article on Bhartrhari and Kumarila in J.B.B.
R.A.S.,
for
1892,
pp.
219, 220,
221. Mr. Pathak
says
that
Manikya
Nandi
has mentioned
Vidyananda,
but ii* the text of the Parlksa-mukha-sastra
itself
I have not come across
any
such mentic u.
MANIKYA NANDI. 29
66.
Pramdna,
valid
knowledge,
is defined as the
knowledge
which ascertains the nature of what was
a now e
ge.
uncertain to one's self
%
It
generally
arises in the form : "I know the
jar by myself,"
which consists
of a
subject,
an
object,
an
act,
and an instrument. Just as a
lamp
illumines itself as well as the
surrounding objects,
so the
Pramdna sets forth the kriower as well as the
thing
known.
67. Pramdna is of two kinds :
(1 )
direct
knowledge (Pratyaksa)
which arises
through
the
senses,
etc.,
and
(2)
indirect
knowledge
(Paroksa) consisting
of recollection
(8mrti), recognition (Prat-
yabhijndna), argumentation (Tarka
or
'(Jha),
inference
(Anu-
mdna) 9
and the
scripture (Agama).
Recollection is a
knowledge
Tjr
.
.
f
... _ , , of the form
tk
that" which arises
through
Kinds of vabd
knowledge.
^
awajdng
Qf
impressionS}
tlms
.
.
^
Devadatta."
Recognition
is a
knowledge
which arises from
per-
ception through
recollection in the
forms,
"
this is
that,"
"
this
is like
that,"
"
this is different from
that,"
"
this is the counter-
part
of
that," etc.,
thus : ''this is that
Devadatta,"
"the bos
gavaeus
is like the
cow,"
tw
the buffalo is different from the
cow,"
tb
this is far from
that,"
"
this is a
tree,"
etc.
Argumentation
is a
knowledge
of the connection between the middle term and
the
major
term based on the
presence
or absence of the
latter,
in the
form,
"
if this
is,
that
is,
if this is
not,
that is
not,"
thus
smoke arises
only
if there is
fire,
but it cannot arise if there is
no fire. Inference
l
is the
knowledge
of the
major
term
arising
through
the middle term : there is fire here because there is smoke.
68. Pervasion
*
or
inseparable
connection
( Vydpti
or Avind-
bhdva)
is the universal attendance of the
Terms of a
Syllogism.
midd]e term
by
^
majof
term ^
simultaneity
or succession : thus fire and smoke
may
abide
simultaneously
or the latter
may
follow the former.
If the middle term and the
major
term exist
simultaneously,
the former is called
vydpya, pervaded
or
contained,
and the
latter
vydpaka, pervader
or container.
But if the middle term follows the
major term,
the former
is called effect
(kdrya),
and the latter cause
(kdrana
or
hetu),
thus fire is the cause of smoke.
Ordinarily,
however,
the
major
term is called
sddhya
or that which is to be
proved,
and the
middle term is called sddhana or that
by
which it is to be
proved.
Sometimes the
major
term is also called dharma or
predicate,
and the middle term
linga,
mark or
sign.
The minor term is called
Paksa,
the
place
or locus in which
the
major
term
abides,
or
Dharmin,
the
subject,
thus: "this
(Pariksa-mukha-siitra).
(Pariksa-mukha-sutra).
30
JAINA
LOGIC,
CHAP. II.
place
is
fiery
"
;
"
sound is mutable
"
: here
tc
this
place
"
and
"
sound
"
are the minor terms. Some
philosophers,
who
divide the middle term
(reason)
into three
phases, dispense
with
the minor term in an inference.
The middle term
(Hetu)
is defined as that which is
insepar-
ably
connected with the
major term,
or in other
words,
which
cannot come into existence unless the
major
term exists.
For
instance,
smoke could not come into existence unless the
fire existed.
69. The middle term or reason
(Hetu)
is divided as
(1) per-
.
, ,.
ceptible (upalabdhi),
and
(2) impercep-
tMe(anupalabdhi).
Each of these
agaEi
may
occur in the form of an affirmation
(Vidhi)
or
negation (pratised/ia).
70.
The
perceptible
reason in the
affirmative
form admits of
six subdivisions
according
as it is :
(i)
the
pervaded (vydpya)
sound is mutable because it is
factitious
;
(ii)
an effect
(karya)
this man has
got
intellect because
there are
(intellectual)
functions in him
;
(iii)
a cause
(kdrana)
there is a shadow here because
there is an umbrella
;
(iv) prior (purva)
the Rohini stars will rise for the Krttikas
have risen,
(v) posterior (uttara)
the Bharanl stars
certainly
rose
for the Krttikas have risen
;
(vi)
simultaneous
(sahacara)
the man had a mother for he
had a father
;
or this
mango
has a
particular
colour
because it has a
particular
flavour.
71.
The
perceptible,
reason in the
negative
form admits of six
subdivisions as follows :
(i)
the
pervaded (vyapya)
there is no cold sensation
because of heat
;
(ii)
an effect
(karya)
there is no cold sensation because of
smoke
;
(iii)
a cause
(karana)
there is no
happiness
in this man
because of the shaft in his heart
;
(iv) prior (purva)
the Rohini stars will not rise at once
for the Revati
[only]
has risen,
(v) posterior (uttara)
the Bharani did not rise a moment
ago
for the
Pusya
has risen.
(vi)
simultaneous
(sahacara)
there is no doubt of the exis-
tence of the other side of this wall for this side of it is
perceived.
MANIKYA NANDI.
31
72. The
imperceptible
reason in the
negative
form admits of
seven subdivisions as follows :
(i) identity (svabtidva)
there is no
jar
here because it is
imperceptible
;
(ii)
the
pervaded (vydpya)
there is no
SlmSapa
here because
there is no tree at all
;
(iii)
an effect
(kdrya)
there is no
smouldering
fire here
because there is no
smoke;
(iv)
a cause
(kdrana)
there is no smoke here because there
is no fire
;
(v) prior (purva)
the Rohini stars will not rise in a moment
for the Krttikas are not
perceptible
:
(vi) posterior
(uttara)
the BharanI did not rise a moment
ago
for the Krttikas are not
perceptible
;
(vii)
simultaneous
(sahacara)
in this even balance there is no
bending upwards
because it is not
perceptible.
73. The
imperceptible
reason in the affirmative form admits
of three subdivisions thus :
(i)
an effect
(karya)
in this man there is some disease
because there is no
healthy
movement in him
;
(ii)
a cause
(kdrana)
this man is sorrowful because he has
no union with his beloved ones
;
(iii) identity (svabhdva)
there is
uncertainty
here because
certainty
is not discernible
;
73.
The middle term
and the
major
term are the
parts
of an
inference,
but the
example (uddharana)
xamp
e.
.
g ^^ [Nevertheless for the sake of ex-
plaining
matters to men of small
intellect,
the
example (uddharana
or
cbrstdnta), nay,
even the
application (upanaya)
and the con-
clusion
(nigamana)
are admitted as
parts
of an inference. The
example
is of two kinds :
(1)
the affirmative or
homogeneous
(anvayi
or
sddharmya)
which shows the middle term as covered
by
the
major
term,
such as : wherever there is
smoke,
there is
fire,
as in a kitchen
;
and
(2)
the
negative
or
heterogeneous
(vyatireki
or
vaidharmya) by
which the absence of the middle
term is indicated
by
the absence of the
major term, e.g.,
wherever
there is no
fire,
there is no
smoke,
as in a lake.
74. Inference is of two
kinds, viz., (1)
inference for one's own
T
,
self
(svdrthdnumdna) ,
and
(2)
inference
Inference. /. ,,
x
,
* ,1 /
-
, 7
-
v
for the sake of others
(pararthanumana).
An instance of the latter kind of inference is
given
below :
(1)
Sound
(minor term)
is mutable
(major term) propo-
sition
;
(2)
because it is factitious
(reason
or middle
term) ;
32
JAINA
LOGIC,
CHAP. II.
(3)
whatever
is factitious is
mutable,
as a
jar (affirmative
or
homogeneous example)
;
(4)
sound is factitious
(application)
;
(5)
therefore sound is mutable
(conclusion).
Or
(3)
whatever
is not mutable is not
factitious,
as the milk
of a barren woman's breast
(negative
or hetero-
geneous
example)
;
(4)
but sound is factitious
(application)
;
(5)
therefore
sound is mutable
(conclusion).
75.
Testimony ( Agama)
is a
knowledge
of
objects
derived from
the words of reliable
persons
or
scrip-
Verbal
Testimony.
iure ^ virtue rf their natural fitness
or
suggestiveness
e.g.,
the north
pole
exists.
76.
Objects
of valid
knowledge
are either
general (sdmanya)
or
.
,.
,
.
particular (vitesa).
The
general
is of
two kinds :
(
1
) homogeneous (tiryak),
in-
eluding many
individuals of like nature
as,
the "cow" is a
general
notion which
signifies many
indi-
vidual cows as
S'abala, Khamba, Mumbha,
etc.
;
and
(2)
hetero-
geneous (urddhvatd),
including many
individuals of dissimilar
nature, as,
"
gold
"
is a
general
notion
comprising
a
bracelet,
necklace,
ear-
ring,
etc. The
particular
is also of two kinds :
(1) relating
to
things (vyatireka) , e.g., cow, buffalo,
elephant, dog,
are four
particular things distinguished
from one another
;
and
(2) relating
to action such as
pleasure, pain,
etc.,
experienced
by
the soul.
77. The result or
consequence
of valid
knowledge
is the cessa-
Result of valid know- tion of
ignorance enabling
one to choose
ledge,
the desirable and
reject
the undesirable.
78.
Fallacy
or semblance consists of the
knowledge
of that
Various kinds of Falla- which is different from the real
thing.
cies-
It is of
many
kinds,
such as the
fallacy
(1)
of
perception (pratyaksabhasa) , e.g.
to mistake a
post
for a man
;
(2)
of
recollection
(smaranabhdsa)
in
trying
to recolleci
Jinadatta to
say
:
"
0,
that Devadatta
"
;
(3)
of
recognition (pratyabhijnanabhasa)
on
seeing
a
grey-
hound to
say
:
4t
this is a
tiger
"
;
(4)
of
argumentation (tarkdbhdsa)
tk
whoever is his son
must be black
"
;
(5)
of the minor term
(paksdbhdsa)
"
sound is
imperma-
nent
"
: This is a
fallacy
of the minor term accord-
ing
to the Mimamsakas. for
they
do not attribute
PRABHA OANDRA. 33
impermanency
to sound
;
or fire is not hot because
it is a substance as water
;
(6)
of the middle term or reason
(hetvabhasa)
sound is
eternal because it is factitious
;
(7^
of
example (drstdntdbhdsa)
sound is eternal because it
is
corporeal,
like a
jar;
(8)
of verbal
testimony (dgamdbhdsa)
ic
there is a
heap
of sweetmeats on the side of the
river,
run
you
boys
"
;
"
there are a hundred
elephants
on his
finger
"
;
"the Jainas are allowed to eat in the
night
"
[as
a fact
they
are not so allowed
according
to their
scripture].
79.
Manikya
Nandi in the Parlksamukha-sutra
(chapter vi,
aph.
References to contern- 56-57)
has mentioned the
Laukayatika,
poraneous systems
of
phil-
Saugata, Samkhya, Yoga,
Prabhakara,
osophy.
Jaiminiya,
etc. In the 3rd
chapter
of
the work he has alluded to
"
a certain
philosopher
who
maintaining
three
phases
of the reason or middle term
(hetu)
dispenses
with the minor term
(paksa)"
1
80. He concludes his work
by referring
to it as a mirror
through
which a man can see what is to be
accepted
and what
rejected.*
PRABHA CANDRA
(ABOUT
825
A.D.).
81. Prabha Candra
styled
a
Kavi,
a member of the
Digambara
sect,
was the author of the famous
logical
treatise called the
Prameya-kamala martanda,
the earliest
commentary
on the
Parlksamukha-sutra of
Manikya
Nandi. He was also the author
of the
Nyaya-kumuda-candrodaya (or briefly Candrodaya),
a
commentary
on the
Laghiyastray
a of Akalanka. He has in his
Prameya-kamala-martanda
mentioned
Bhagavan Upavarsa,
%r
^ri
(Pariksamukha-sutra,
MSS. lent to me
by
Mr. Jain
Vaidya
of
Jaipur).
(Parlksamukha-sfltra, chap.
VI,
MSS.
lent to me
by
Mr. Jain
Vaidya
of
Jaipur).
34 JAINA
LOGIC,
CHAP. II.
ffabarasvami, Bhartrhari, Bana,
1
Kumarila,* Prabhakara, Dig-
naga, Udyotakara
Dharmaklrti, Vidyananda and_others.
He
himself has been mentioned
by
Jina Sena in the Adi Parana
8
composed
about S'aka 760 or A.D. 838. Prabha
Candra,
as a
c
ontemporary
of
Manikya
Nandi and
Vidyananda,
is believed
to
have lived in the first half of the 9th
century
A.D.
MALLAVADIN
(ABOUT
827
A.D.).
82. He
belonged
to the S'vetambara sect and was the famous
author of a
commentary
on the Buddhist
logical
treatise
Nyaya-
bindutika called
Dharmottara-tippanaka. According
to a Jaina
legend,*
Malla was the son of
King S'iladitya's
sister. He
was called vadin or
logician,
because,
having vanquished
the
Buddhists in a
dispute,
he re-established the Jaina faith and
brought
to its former
glory
the
great figure
of Adinatha on
Mount
S'atruiijaya
(in
Kathiwar).
83. A
palm-leaf
manuscript
5
of the
Dharmottara-tippanaka
I
Prabha Candra has
quoted
the
following
verse from Bana's Kadam-
bari:
n
(Prameya-kamala-martanda,
Deccan
College,
MSS.,
p.
21o,"
quoted by
Mr. K. B. Pathakin
J.B.B.R.A.S.,
for
1892,
p. 221.)
Prabha Candra refers to Kumarila otherwise called Bhatta thus :
(Prameya-kamala-martanda, quoted
by
Mr. K. B. Pathak'in the J.B.
B.R.A.S.,
for
1892,
p. 227).
In the Adi Purana Prabha Candra is thus mentioned :
n
(Quoted by
Mr. K. B. Pathak in
J.B.B.B.A.S.,
for
1892,
p. 222.)
On
p.
227
of the same
journal
the date of the
Adipurana
is fixed at
S'aka 760 or 838 A.D.
*
Peterson 4,
pp.
3-4,
in which
is mentioned the
legend
from the Pra-
bandhacintamani
(Ramacandra's
edition,
Bombay, p. 273).
PEADYUMNA
SURE.
35
is
preserved
at Anhilwad Patan and is said to be dated
Samvat 1231 or 1174 A.D.
According
to the Prabhavaka-
caritra
l
Mallavadin was also the author of a Padmacaritra and
lived in Vira Samvat 884 or 357 A.D. But this is
impossible
as
Dharmottara(q.v.),
on whose
Nyayabindutika
Mallavadin wrote
Tippanaka,
lived about 837 A.D. On the other hand Mallavadin
is
mentioned
%
by
Hem Candra Suri who lived
during
1088 1172
A.D. It seems therefore
probable
that the
year
884 in which
Mallavadin lived does not refer to Vira
Samvat,
but to Vikrama
Samvat. On that
supposition
Mallavadin lived in 827 A.D.
and was a
contemporary
of Dharmottara.
PRADYUMNA SURI
(ABOUT
980
A.D.).
84. He
8
belonged
to the
Rajagaccha
of the SVetambara
sect.
In
Manikyacandra's
Parsvanatha-caritra,
4
his
prowess
in
logi-
cal discussions is referred to in the
following
terms :
* '
There was born the
preceptor Prady
umna S iiri the first
healer of disease of the world who
entirely
removed all
corruptions
from the
body
of men
(or
detected all defects in
disputation
committed
by men)
and
who,
using sharp logical
expressions,
made his irrelevant
opponents
to sweat and
thereby
to be cured of the fever of
pride."
(Noticed
in Peterson
5,
App. p. 3.)
1
Vide
Klatt,
Vienna Oriental
Journal,
Vol.
IV, p.
67.
^_ fv
*
__fi5^.
iWn^f
^TfT
<N|^J
II
(Siddha
Hema S'abdanusasana
Bfhat
Tika, 2-2-39).
8
For further
particulars
about
Pradyumna
Siiri see Peterson's 4th Re-
port, p.
Ixxix.
J
II
8 II
n
i
n
36 JAINA
LOGIC,
CHAP. II.
85. In the same work reference is made to his
victory
over
the
Digambaras
of
Venkapatta
in the
presence
of the
king
of
that
province.
He
delighted
the
kings
of various
countries
by
no fewer than
eighty-four triumphs
in discussion. He was
eleventh
in ascent from
Manikyacandra
Suri,
who wrote his
Parsvanatha-caritra
in Samvat 1276 or 1219 A.D.
Pradyumna
must have flourished about 980 A
D.,
for he was the
preceptor
of
Abhayadeva
Suri
(q.v.)
who lived a little before 1039 A.D.
ABHAYADKVA Sum
(ABOUT
1000 A.D.
).
86.
Abhayadeva
Sfiri
belonged
to the SVetambara sect
1
and
was the
pupil
and successor of
Pradyumna
Sari of the
Raja-
gaccha.
He was an eminent
logician
and author of Vadama-
harnava,
a treatise on
logic
called the Ocean of
Discussions,
and
of a
commentary
on the Sammati-tarka-sutra called Tatt^artha-
bodha-vidhayini.
8
"
He is described as a lion that roamed at
ease in the wild forest of books on
logic.
That the rivers of
various
conflicting opinions might
not
sweep away
the
path
of
w^rftps?
ft^
w
aft^n
wr^
I
ii
^
ii
\
as noticed
by
Peterson in lus 3rd
lleport, pp.
57-1(54.)
(PIrSvanatha-caritra
by Manikyacandra
noticed
by
Peterson in his 3rd
Report, pp.
158-59.)
t
See K. Mitra's
Catalogue,
X,
pp.
39-40.
ANANTA VI11YA. 37
the
good, Abhayadeva
l
wrote his Vada-maharnava." He was
succeeded
by
Jinesvara
Suri,
a
contemporary
of
King Munja.
a
He was the ninth
predecessor
of Siddhasena
Suri,
who wrote
Pravacana saroddhara-vrtti 111 Sarhvat ]242 or 1185 A.D.
It was
probably
this
Abhayadeva Sari,
who was
"
world-
renowned
"
and a teacher of S'anti Sfiri
8
who died in Samvat
1096 or 1039 A.D.
LAGHUSAMANTABHADBA
(ABOUT
1000
A.D.).
87. He
4
wrote a
commentary
on the Astasahasri of
Vidya
nanda called the
AstasahasrI-visamapada-tatparya-tika
5
and
seems to have
belonged
to the
Digambara
sect and lived about
1000 A.D.
ANANTA-VIRYA
(ABOUT
1039
A.D.).
88.
Ananta-virya
was the
Digambara
author of a
commentary
on the Parikaamukha of
Manikya
Nandi called Pariksa-muklia-
panjika
or
Prameya-ratnamala,
as also a
commentary
oil
Akalanka's
Nyaya-viniscaya
called the
Nyaya-viniscaya-vrtti.
He
wrote the former for S
v
anti-sena at the
request
of
Hirapa,
son
of
Vijaya
and Nanamba.
6
Now
S'antiseria,
supposed
to be iden-
tical with tfanti
tfuri,
died in Samvat" 1096 or A.D. 1039. His
contemporary Ananta-virya
must, therefore,
have nourished
1
For
particulars
about
Abliayadova
Siiri see Potorson's 4th
Keport,
p.
iii.
*
Weber's Die Handschriften-verzeichnisse,
etc., p.
851, vv. 1, 2, and
pp.
121,
vv 4-5. Jinesvara Suri was
probably
a
spiritual
brother of
Dhanesvara Suri.
(
? )
j
f?r: 11
(Uttaradhyayana
brhadvrtti
by S'antyacarya
noticed
by
Dr. K. G.
Bhandarkar in his
Keport
on Sanskrit MSS. for
1883-84,
p. 44.)
^
4
See also Weber's Die Handschriften-verzeiclmisse der
KOniglichen
Bib-
liothek zu Berlin,
p.
827.
4-
Vide Peterson's Sixth
Report, p.
xxiii.
6
The
Astasahasri-visama-pada-tatparya-tlka
has been noticed in Peter-
son's
Fifth
Report, pp.
216-219,
where we read :
II < II
(Parlksa-mukham
satikam,
noticed in Peterson's Fourth
Report, p. 156.)
38 JATNA
LOGIC,
CHAP. II.
about that time.
1
Ananta-virya
must have lived before the 14th
century,
for he is mentioned
by Madhavacarya
in the
chapter
on
Jaina darsana in the
Sarvadarsana-saihgraha.
DEVA Sum
(1086-1169 A.D.).
89. Deva
Suri,
called
Vadipravara
or the foremost of dis-
putants, belonged
to the S'vetambara sect and was a
pupil
of
Municandra Suri. He was the author of the well-known treatise
on
logic
called
Pramana-naya-tattvalokalankara
on which he
himself wrote an elaborate
commentary
named
Syadvada-
ratnakara.* He
totally vanquished
the
Digambara
Kumuda-
candracarya
in a
dispute
over the salvation of women
[at
the court of
Jaya-simha-deva
at
Anahillapurapattana
in N.
Guzerat]
and
thereby practically stopped
the entrance of the
Digambaras
into that town. The
dispute
8
took
place
in
Samvat 1181 or 1124A.D.
90.
Ratnaprabha
Siiri,
a
pupil
of Deva
Suri,
in his
Upa-
desamala-tika,
4
composed
in Samvat 1238 or A.D.
1181,
writes :
"
Lord S'rl Deva
Suri,
who was the
crest-gem
of the
pupils
of
the esteemed Municandra Suri and succeeded him in his
patta
(sacred chair), conquered
the
Digambaras
in the council-room of
1
Vide the Indian
Antiquary,
Vol.
XI,
p.
253
;
and Dr. R. G. Bhandar-
kar's
.Report
on Sanskrit MSS.
during 1883-84,
p.
129.
Malladhari
Rajasekhara
Sun's
Panjiku
011
Syadvada-ratnakaravata-
ik.
8
(Prabhavakacar.,
XXI,
v.
95,
quoted by
Dr. Klatt in his article on
*
Historical Records of the Jams" in the Indian
Antiquary,
Vol.
XI,
Sent. 1882.
p.
254.)
4
Ratnaprabha
Suri observes :
(Upade^amalatika
noticed
by
Peterson in his 3rd
Report, p. 167.)
DEVA SURJ.
39
King Jaya-simha-deva
and raised a
pillar
of
victory by
main.
taining
the nirvana or salvation of women
[that
is,
holding
that
even
women are
capable
of
attaining nirvana]."
91. In Samvat 1204 or 1147 A.D. Deva'Suri founded a
caitya,
raised a bimba at
Phalavardhigrama,
and established an
image
of Neminatha at Arasana.
1
He was born in Samvat 1143
or
1086
A.D.,
attained the rank of Suri in 1174 Samvat or 1117
A.D.,
and ascended to heaven in Samvat 1226 or 1169 A.D.
8
92. The
Pramana-naya-tattvalokalankara
8
consists of
eight
chapters (paricchedas),
viz.
Subjects
of the Pramana-
(1)
Determination of the nature
nay
a-tattva lokal an-
of valid
knowledg
e
(pramdria-swrupa.
nirnaya)
;
(2)
determination of the
Mtinisundara Siiri in his Gurvavall
composed
in Samvat 1460
gives
a
similar account :
>
il
r:
11
^t
(Gurvavall published
in the Jaina
Yasovijaya-granthamala
of
Benares,
pp. 18-19.)
1
Vide Peterson's 4th
Report, p.
Iv.
;
also Klatt,
Tnd. Ant. XI.
p.
254.
2
rt
?rrf%
(Prabhavakaoar.,
XXI,
vv. 287
seq
,
quoted by
Dr. Klatt in his article
on
'*
Historical Records of the Joins'* in the Indian
Antiqtiarv, Sept.
1882,
Vol.
XI,
p. 254.) According
to some authorities Deva Suri was
born in Samvat 1 134 or
1077 A.D.
s
The
Pramana-nayatattvalokalahkara
has been
printed
and
published
in Benares in the Jaina
Yasovijaya
series.
40 JAINA
LOGIC,
CHAP. II.
nature of
perception (pratyaksa-svarupa-nirnaya)
;
(3)
determin-
ation of the nature of
recollection,
recognition, argumentation
and inference
(smarana-pratyabhijnana4ar/canumdna^svarupO'
nirnaya)
;
(4)
determination of the nature of valid know-
ledge
derived from verbal
testimony
or
scripture (dgamdkhya-
pramdna-svarupa-nirnaya)
;
(5)
determination of the nature of
objects
of
knowledge (visaya-svarupa-nirHaya)
;
(6)
deter-
mination of the
consequences
and semblances or fallacies of
knowledge (phalarpramdna-svarupddydbhdsa-nirnaya)
;
(7)
deter-
mination of the nature of one-sided
knowledge (Hayatma-svarupa-
nirnaya)
;
and
(8)
determination of the
right procedure
of a
disputant
and his
opponent (vddi-prativddi-nydya-nirnaya).
As this work is written on the same
plan
as
Manikya
Nandi's
Pariksamukha-sutra or Akalanka's
Nyaya-viniSeaya
as well
as Siddhasena Divakara's
Nyayavatara,
1 shall
pass
over the
common
points, mentioning only
the
special
features.
93. Pramana or valid
knowledge
is defined here as the know-
v j.
,
, ,
ledge
which ascertains the nature of itself
DOW ec
*
e*
and all other
tilings.
The intercourse
between the
sense-organs
arid the
objects
of sense is not
pramana (valid knowledge),
for
though
it can ascertain the
nature of
objects
outside itself, it cannot ascertain its own
nature,
since it has 110 consciousness. Pramana must
certainly
be
knowledge,
for it is
capable
of
choosing
what is desirable and
rejecting
what is undesirable. It must also bo definite in
character,
for it is
opposed
to
superimposition (samaropa). Super-
imposition
is of three kinds :
(1)
inversion
(viparyaya)
such
as to look
upon
a
pearl-oyster
as a
piece
of silver
;
(2)
doubt
(samsaya)
such as : is this a
post
or a man ? and
(3)
un-
certainty (anadhyavasdya) consisting
in a mere
cogitation
in the
mind as to what the
thing might
be.
94. Pramana
(valid knowledge)
is of two kinds :
(1)
direct
_.
, , , (pratyaksa) perception,
and
(2)
indirect
Direct
knowledge.
;
\
mi
j- 1 i i j
Perception
('paroksa).
The direct
knowledge
or
perception
is of two kinds :
practical
(sdmvyavahdrika)
and transcendental
(pdramdrthika).
The
prac-
tical direct
knowledge again
is subdivided as that which arises
through
the
sense-organs (indriya-nibandJuina)
and that which
does not arise
through
the
sense-organs (anindriya-nibandhana)
but
through
the mind
(manas).
Each of these
passes through
four
stages.
1
viz. :
(1) avagraha, distinguishing
the
type
whether
it
be,
e.g.,
horse or
man,
but not
discerning
the characteristics
;
1
The
explanation
of
avagraha,
etc.
,
as
given
here is taken from Col.
Jarrett's translation of the
Ain-i-Akbari,
published by
the Asiatic
Society
of
Bengal,
vol.
Ill,
p. 190,
as the
portion
related to
pramana
in the Jaina
DEVA SUBI.
41
(2) Ihd,
inquiring, e.g.,
whence came the man and from what
country
came the horse
; (3) avdya, arriving
at a correct identi-
fication of the
above,
and
(4)
dhdrand,
recollecting
the
thing
particularised
and
keeping
it in mind.
The transcendental direct
knowledge (pdramdrthika)
is that
which comes
exclusively
from the illumination of the soul and is
profitable
to
emancipation.
It is two-fold :
(1)
vi/cala
(defective)
including avadhi-jndna (limited knowledge),
i.e.,
knowledge
of
special objects
which,
near or
remote,
are not
differentiated,
and
manah-parydya,
i.e.,
definite
knowledge
of another's
thoughts
and
the
laying
bare of the secrets of the heart
;
and
(2)
sakala, i.e.,
perfect,
which is the unobstructed intuition of the entire
aspects
of a
thing.
One who
possesses
that
perfect
transcendental
knowledge
is called an
arJiat, i.e.,
one freed from all faults or ob-
structions.
95. Indirect
knowledge (paroksa)
is of five kinds:
viz.,
(1)
T
. . .
,
recollection
(fmiarana) ; (2) recognition
Indirect
knowledge. , . 7
,
v
'
,n\ * *.
*
(pratyatmi'jnana)
;
(3) argumentation
(tarka) ; (4)
inference
(anumdna)
:
(5)
verbal
testimony
or the
knowledge
derived from the words of a reliable
person
or
scrip-
ture
(dyama).
96. Inference is of two kinds :
(1)
xvdrtha,
for one's own
self,
T
. and
(2) pardrttia.
for the sake of others,
liiterence.
TT / , i i n x
Hctu,
(reason
or the middle
term)
is
defined as that which cannot
happen except
in connection with
the
major
term. The definition that the hctu
(middle term)
is
that which
possesses
three
characteristics,
is to be
rejected
as
involving
fallacies.
1
Some maintain the threefold character-
istic or division of the helu
(reason
or middle
term),
but do not
admit the
necessity
of
using
the minor term
(paksa)
in an
chapter
of Ain-i-Akbari
very closely
resembles that in the
Pramana-naya-
tattvalokalankara. Dr. R. G. Bhanda-T-kara's
explanation
of these terms
given
on
p.
93, footnote,
of his
Report
on Sanskrit
MSS.,
for
1883-84, is,
however,
different.
T i
Met
n i
*q ^TI^TR^U^*3f
^FWT
^J*
T
3"
T
(Pram3na-naya-tattvalokalankara,
Chap. III.)
This is an attack on Dharmaklrti and other Buddhist
logicians
who
define the three characteristics of hetu as follows :
(Nyayabindu, Chapter II.)
42 JAINA
LOGIC,
CHAP. II.
inference.
1
Again, according
to
others,
as the connection or
absence of connection between the middle and the
major
terms
can be shown
by
internal
inseparable
connection
(antar-vyapti)
,
the
example forming
the external
inseparable
connection
(bahir-
vydpti)
is useless.
2
For instance :
The hill
(minor term)
is
fiery (major term),
because it is
smoky (middle term)
as a kitchen
(example).
Here the hill is an
integral part
of the
inference,
and in it
may
be found the
necessary
connection between fire and smoke.
Why
then should we burden our inference with an
example
from
without ? The kitchen
certainly
shows the same connection :
fire and smoke are found
together
there : but the kitchen is not
an essential
part
of the
inference,
and so for the
purpose
in
hand the connection which it
proves may
be described as the
external
inseparable
connection. We must look to
logical
neat-
ness,
and the
economy
of mental
labour,
since the mind is liable
to be confused when the unessential is
brought
across its track.
97. The
application (upanaya)
and conclusion
(nigamana)
as
parts
of the
syllogism
are also
useless,
but these
together
with the
example
are to be
employed
to convince men of small intePect.
8
-D
, . .
Avayava
or
parts
of a
syllogism
are
farts of a
syllogism. j. j. i j. i ^i p -n
-
* h
stated to be the
following
:
1.
Paksa-prayoga (use
of the minor
term,
otherwise called
proposition, pratijna)
the hill is
fiery.
2.
Hetu-prayoga (use
of the middle
term)
because it is
smoky.
3. Drstdnta
(example)
whatever is
fiery
is
smoky just
as a
kitchen.
4.
Upanaya (application)
this hill is
smoky.
5.
Nigamana (conclusion)
therefore this hill is
fiery.
98. Non-existence
(abfidva
or
anupalabdhi)
is subdivided as
(1)
antecedent
(prdgabhdva) ; (2) subsequent (pradhvamsdbhdva) ; (3)
mutual
(itaretardbhdva) ;
and
(4)
absolute
(atyantdbhdva).
Various
kinds of dbhdsa or
fallacy
are also enumerated. Under the verbal
(Pramana-naya-tattvalokalankara,
Chap. 111.)
(Pramana-naya-
tattvalokalankara
,
Chap. III.)
^^^rrftr
u
^
u
(
Pramana-naya-tattvalokalankara
,
Chap. III.)
DEVA SURI.
43
testimony (i.e., agama)
as also under the method of one-sided
interpretation
(naya)
there is
given
an elaborate
exposition
of
the
Saptabhangtnaya (sevenfold paralogism).
The mediate and
immediate results of valid
knowledge (pramdna)
have been
clearly
laid down.
99. The results of
knowledge
and the
practical
use made of
them are stated to be not
illusory (samvrti),
but real
(pdramdr-
thika).
100. Under
naya (the
method of
comprehending
a
thing
from
one
particular point
of
view),
the fallacies of it
(naydbhdsa)
are
also
enumerated thus :
(1) Naigamdbhdsa (the fallacy
of the
naigama) e.g.,
in
. .
x
.
estimating
a soul we make
Fallacies ot
^aya.
& distinction between its
"
existence
"
(generic property)
and its
"
conscious-
ness
"
(specific property).
(2) Samgrahdbhdsa (the fallacy
of the
collective)
occurs
when we call a
thing
real if it
possesses
the
generic
property
alone,
altogether losing sight
of its
specific
properties,
as when we
say
a bamboo is real so far as
it is a
tree,
but it has no
specific properties.
(3) Vyavaharabhasa (the fallacy
of the
practical)
e.g.,
the
Carvaka
philosophy
which makes a
wrong
distinction
of
substance,
quality,
etc.
(4) Rjusutrdbhdsa (the fallacy
of the
straight expression)
as the
Tathagata philosophy
which
altogether
denies
the
reality
of
things.
(5)
tfabddbhdsa
(the
verbal
fallacy)
occurs when we
recog-
nise the distinction of times into
past, present
and
future,
but
go
on
attaching
one and the same
meaning
to a word in all the three
times, e.g.,
if we now use the
word
"
kratu
"
(sacrifice)
in the sense of
"
strength
"
which it
signified
a thousand
years ago.
(6)
Samabhirudhdbhdsa
(the fallacy
of the
subtle)
occurs
when we
interpret synonymous
words such as
Indra,
S'akra, Purandara, etc.,
signifying altogether
different
things.
(7)
Evambhutabhasa
(the fallacy
of the
such-like)
occurs
when a
thing
is discarded
simply
because it does
not,
at the
moment, possess
the
properties implied by
the
name,
e.g.,
Rama is not a man
(a thinking
animal)
because he is not at
present thinking.
101. The soul
(dtma)
which is the doer and
enjoyer,
and an
embodiment of
consciousness,
is of the same size as its
body*
44
JAINA
LOGIC,
CHAP. II.
In
every person
there is a
separate
soul
which,
having got
rid of
the
bondage
of its karma
(act-fruits),
attains
emancipation.
102. The last
chapter expounds
the method of debate.
r>
,
a
.
T.
, , Discussion
(Vdda)
consists in assertion
.Kules 01 Debate. -.
,
'
-
,
,
, ,
and counter-assertion for the estab-
lishment of a certain
proposition
by rejecting
its
opposite.
The
disputant
or the
person
who
opens
the discussion
may
be
eager
either to
gain
a
victory
or to ascertain a truth. The truth
may
be
sought
either for one's own self as a
disciple
seeks
it,
or for
others as a teacher seeks it. The same remarks
apply
to the
op-
ponent
or
respondent.
There are four constituents of a council
of
discussion, viz.,
(I)
the
disputant (vadi); (2)
the
opponent
(prativadi)
; (3)
the members
(sabhya]
;
and
(4)
the
president
(sabhapati).
The
duty
of the
disputant
and his
opponent
consists
in
establishing
his own side and
opposing
the other side
by
means of
proof.
The members must be
acceptable
to both the
parties
in
respect
of the skill in
gn^ing
their
dogmas
;
they
must have a
good memory,
be
very
learned,
and
possess
genius,
patience
and
impartiality.
Their duties consist in stat-
ing
the
assertions and
replies
of the
disputant
and his
oppo-
nent with
reference to tho
particular subject
of
discussion,
in
estimating
the merits and demerits of their
arguments
and coun-
ter-arguments,
in
occasionally interrupting
them for
setting
forth
some
established
conclusions,
and
in,
as far as
possible, declaring
the
result of the
discussion. The President must be endowed
with
wisdom,
authority,
forbearance and
impartiality.
His
duty
consists in
judging
the
speeches
of the
parties
and the
members,
as also in
preventing quarrels, etc.,
among
them. In
the event of the
parties
being
desirous of
victory
alone,
they
may
continue the
discussion with
vigour
as
long
as the members
wish
;
but if
they
are
eager
to ascertain the truth alone,
they
may
continue the
discussion so
long
as the truth is not ascer-
tained and so
long
as
they
retain their
vigour.
HEMACANDRA Sum
(1088-1172 A.D.).
103.
Hemacandra Ruri
!
(surnamed
Kalikala-sarvajila),
born
at
Dhandhuka in
Ahmedabad,
was a
pupil
of Devacandra of
the
Vajrasakha.
He was a
contemporary
of
King
Jaya
Simha
and is said to have been the
preceptor
of
Maharaja
Kumara
Palaof
Guzerat about Saihvat 1199-1229. He was the author
of a
large
number of works such as
Kavyanusasana-vrtti,
Chan-
1
.For details about
Hemacandra,
see
Biihler's "Ueber das Lebetis des
Jaina Monches
Hemncandra
"
; Peterson's 4th
Report, p rxli,
and
p.
82
;
and also Peterson's lecture on the
story
of Hema Candra
published
in the
Bombay Gazette, August 29,
1895.
CANDRAPRABHA SURI. 45
donusasanavrtti,
Abliidliana-cintamaniorNamamala. Anekartha-
sarbgraha, i)vasraya-maha-kavya.
Trisastisalakapurusa-caritra
(a part
of which is called Mahaviracaritra and the
appendix
called
Parisistaparva),
Yogasastra, Nighantusesa,
etc.
104. He was also the author of a most
important
work on
logic
called
Pramana-mimamsa,
1
on which he himself wrote a commen-
tary.
This
work,
which is divided into five
chapters,
is written
in the Sutra or
aphoristic style,
and not in the form of a
prakarana (commentary).
105. He was a
spiritual
brother of
PradyumnaSuri,
2
was born
in Sarhvat 1145 or 1088
A.D.,
took the vow
(vrata)
in 1150
Samvat or 1093
A.D.,
attained the rank of Suri in 11 66 Sarhvat
or 1109
A.D.,
and ascended to heaven
(died)
in 1229 Samvat
or 1172 A.D.s
CANDRAPRABHA SURI
(1102 A.D.).
106.
Candraprabha
Suri
(born
in
Guzerat),
who founded the
Purnimagaccha
l
in Samvat 1159 or 1102 A.D., was a
pupil
of
1
A
maiiuscrjpt
ot tin*. IVamana-mimnriisa with the
commentary
bv the
author himself lias beon noticed
by
Peterson in his 5Hi
Report
on
Sans-
krit
MSS.,
pp
147-148. In
explaining
why
the Pramana-mimamsa was
written in the form of
aphorisms,
Homacaudra in the first
chapter
of the
commentary snys
:
(Quoted
in Peterson's 5bh
"Report, p 148.)
2
n
(Candrasena's
commentary
on
Utpadasiddhiprakarana,
a
manuscript
of
which is noticed in Peterson's 3rd
"Report, p.
209.)
Wt: II
(Prabhavakacar.,
XXII,
v. 851
seq., quoted by
Klatt in Ind. Ant., Vol.
XI,
Sept.
1882,
p. 254.)
*
For the
origin
of the
Purnimagaccha
see Dr. B. G. Bhandarkar's
Report,
1883-84, p.
147.
46
JAINA
LOGIC,
CHAP. II.
Jayasimha
Suri
and
preceptor
of
Dharmaghosa.
He
]
was the
author
of Darsanasuddhi,
otherwise called
Samyaktva-prakarana,
and
possibly
also
of the two
logical
treatises
called the Pra-
meyaratnakosa
and
Wyayavatara-vivrti.
8
He was a
great
logician,
and in debate
appeared
as a lion before the
opponents
who resembled
elephants.
3
107. The
Nyayavatara-vivrti
is an excellent
commentary
on
the
Nyayavatara
of Siddhasena
Divakara. In it mention is
made of the Buddhist
logicians
Dharmottara,
Arcata
4
and
others,
and there is also a criticism of the views of
Saugata,
Naiyayika,Mimamsaka,
Vaiesika, Samkhya,
Carvaka, Bauddha,
S'auddhodani, Kanabhaksa, Aksapada,
Brahama-vadi,
etc.
NEMICANDRA KAVI
(ABOUT
1150
A.D.).
108.
Nemicandra,
born in
Guzerat,
who combatted the views
of the Hindu
philosopher
Kaaada,
was a
great
teacher of
1
For
Candraprabha
Sun see also Peterson's 4th
Roport, p.
xxvii.
2
The
manuscript
of
Nyayavatara-vivrti,
which I
consulted,
was ob-
tained from
Bhavanagar, Bombay, ihrough
Munis
Dharroavijaya
and
Indravijaya.
In the
Nyayavatara-vivrti
itself there is no mention
of
Candraprabha
Suri. Elsewhere I have seen it stated that it was the
work of that author. The
authorship
must, however,
for the
present,
remain an
open question.
In the
colophon
of the
Nyayavatara-vivrti
it is stated that it was the work of
Siddhasena-Divakara-vyakhyanaka
or
simply Siddha-vyakhyanaka
which was
evidently
a surname. Munis
Dharmavijaya
and
Indravijaya relying
on the line
sn*3TO
'^TTftf-
;
(quoted
from
Batnaprabha
Suri's
Upadesamala-visesa vftti
in
Peterson's 3rd
Beport, p.
168)
are inclined to
identify Riddha-vyakhya-
naka with
Siddhar^i
who lived in Samvat 962 or 905 A.D.
(as
is evident
from Peterson's
4th
Beport, p.
cxxix).
There is another
commentary
on the
Nyayavatara by
Haribhadra Suri. For
Darsana-suddhi,
vide
Peterson
3,
App. p.
91
;
for
Prameya-ratna-kosa,
vide the
Jainagama
List,
published
in
Bombay, p.
77
;
and for the
Nyayavatara-vivrti
vide
Peterson
3, p.
xvi.
t
3
(Da^avaikalikatfka by Tilakacarya,
noticed in Peterson's 5th
Beport,
p.
65.)
(Nyayavatatarvivrti,
on verse
1.)
ANANDA SURI AND AMARACANDBA SURI. 47
logic.
1
He was a
pupil
of Vairasvami and
preceptor
of
Sagarendu (Sagaracandra)
Muni,
as is mentioned
by Manikya-
candra,
Sagarendu
Muni's
pupil,
in his Parsvanatha-caritra
written in Samvat 1276 or 1219 AJ). As
Manikyacandra
flourished about 1219
AJX,
his
preceptor's preceptor
Nemi-
candra
8
must
t
have lived about 1150 A.D. Nemicandra was
styled
a Kavi.
*
ANANDA Sum AND AMARACANDRA
SURT,
NICKNAMED TIGER-CUB
AND LION-CUB
(1093-1150 A.D.).
109. These
two,
born in
Guzerat,
were
great logicians who,
even in their
boyhood having
overcome their
elephant-like
opponents
in
dispute,
were
nicknamed,
respectively, Vynghra-
iisuka
(Tiger-cub)
and Simha-sisuka
(Lion-cub.)
4
They
6
were
the twin
pupils
and successors of MahendraSuri in the
Nagendra-
gaccha,
and were succeeded
by
Haribhadra Suri. As
Siddharaja
from whom
they
received their nicknames ascended the throne
in Samvat 1150 or 1093
A.D.,
they
must have flourished at the
beginning
of the 12th
century
A.D. It is
probably
these two
(ParSvanatha
caritra noticed in Peterson
3, p. 100.)
The same verse is
quoted
almost verbatim in the
Kavya-prakasa-sam-
keta
by Manikyacandra
Suri,
noticed in Peterson
3,
p.
321.
2
For Nemicandra, see also Peterson
4,
p.
Ixxl.
3
See Dr. R. G. Bhandarkar's
Report, 1883-84, p.
122.
4
Udayaprabha
Suri,
who was the successor of Haribhadra Suri
through Vijayasena
Suri,
in his
Dharmfibhyudaya-mahakavya,
noticed
by
Peterson in his 3rd
Raport, pp.
16-19,
writes:
wi
u ^rovrf^ftr
fw^rw n n
5
For further
particulars
of Ananda Suri and Amaracandra Sari see
Peterson 4,
p.
vii,
#
48
JAINA
LOGIC,
CHAP. II.
logicians
who are referred to
by
the Hindu
logician Gangesa
Upadhyaya
in his Tattva-cintamani under
Simha-vyaghri-laksana
of
Vyapti.
HAKIBHADKA SURI
(ABOUT
1168
A.D.).
1 10. We find mention of at least two S'vetambara Jaina authors
bearing
the name Haribhadra Suri. One died
}
in Samvat 535
or 478
A.D.,
while the
other,
who was a
pupil
of Ananda Suri
and Amaracandra Suri of the
Nagendragaccha,
lived about
Samvat 1225 or 1168 A.D.
2
It is this second Haribhadra Suri
who was called
* c
Kalikala-Gautama."
3
He must have been
an eminent
logician
if we
suppose
him to be the author
*
of the
Saddarsana-samuccaya,
the
Dasavaikalika-niryukti-tika,
the
Nyaya-pravesaka-sutra
and the
Nyayavatara-vrtti.
There are
n
wfir
* n
(Gacchotpatti-prakTrnaka quoted
in tht* Gathasihasri noticed in Peter-
son 3,
p. 284.)
2
Klatt refers to Biihler's
Sukrtiisaihkirtana, pp.
24-25
;
see Peterson
4,
pp.
cxxxix, cxl.
^jnT
^frr ^S|iriir*9^
3J^n:
n i II
(Dharmabhyudaya-mahakavya by Udayaprabha
Suri noticed in Peter-
son
3,
Appendix
I, p. ]8.)
*
In the
concluding
lines of the
Dasavaikalika-niryukti-tika
it is stated
that the author of that work was one Haribhadra Suri who was a dharma-
putra
of Yakinl. A similar
description
of Haribhadra the author of
Saddarsana-samuccaya
is found in the
opening
sentences of Gunaratna's
commentary
on that work
(dated
about 1409 A.D
).
The Caturvimsati-
prabandha by llajasekhara
Suri
composed
in Samvat 1405 or 1348 A.D.
makes a like reference to
Haribhadra,
the author of
Nyayavatara-vrtti.
Now the
dharmaputra
of Yakinl is
generally
held to be a surname of the
first
Haribhadra Suri whose
disciples
were Hamsa and
Paramahamsa,
as is
evident from Prabhacandra Suri's Prabhavaka-cantra dated about 1277
A.D.
In the
Gacchotpatti-prakarana,
Gatha-sahasri,
Vicara-sara-prakarana,
Vicar
amrta-samgraha,
Tapagacchapattavall, Kharataragaccha-p
att
avail,
etc.,
Haribhadra Suri I. is stated to h'ave nourished in Samvat 535 or 478
A.D.
Now the
Nyayavatara
which is
alleged
to have been commented on
by
Haribhadra
Suri 1. was itself
composed
about 533 A.D.
(that
is, after 478
A.D.),
and
Dharmakirti,
whose
logical
doctrines have been referred to in
the
Saddar^ana-samuccaya,
lived about 650 A.D. These facts
prove
that
Haribhadra the author of
Nyayavatara-vrtti
and
Saddarnana-samuccaya
lived after 650 A.D.
HARIBHADttA SURI. 40
strong grounds
for
supposing
that the
Saddar^ana-samuccaya
was not the work of the first Haribhadra
Suri,
as it rofers in
the
chapter
on the Bauddhadar^ana to the views of such au-
thors as
Dignaga,
Dharmakirti,
1
and others who nourished
long
after the 5th
century
A.D. The six
systems (Saddarsana)
treat-
ed
by
him are
(1)
Bauddha,
(2) Naiyayika, (3) Samkhya, (4)
Jaina, (5)
Vaisesika and
(6) Jaiminiya,
111. Haribhadra Sari is often described
2
as
having protected
the word of the Arhats like a mother
by
his
1,400
works. He is
said to have used the word viraha
(separation
or
sorrow)
as his
mark in the last verse of each of his wo ks. He was
by
birth a
Brahmana and was
chaplain
to
king
Jitari whose
capital
was
Dr. Jacobi in his letter,
dated tho 21st October
1907,
writes to me
that
' *
Haribhadra used the word viraha in the
Samaraiccakaha,
which is
alluded to
by
Siddharsi who wrote m 005 A.D."
Regarding
tho dates of tho
Sa_ldarsana-samuccaya,
etc
,
lie observes :
These are
'*
unanimously
ascribed to t e first
Haribhadra,"
"
whose
date 1
believe,
with Prof.
Lotimann,
to have been
wrongly
roferr d to
the Samvat nra instead of the Valabhi or
Gupta era,
which commenced in
319 A.D."
According
to Dr.
Jacobi, therefore,
the
Saldoj<aiia-sainmuccaya
etc.,
were written
by
the first Haribhadra Sun,
who died in 535
dupta
Samvat or 854 A.D.
Dr. Jacobi's
theory
removes
many
of our
difficulties,
yet
it is far
from
being conclusive,
as the Jaina authors
very
seldom used the
>upta
era.
Moreover,
it is
inexplicable why Vacaspati
Mi*ra and
Udayanacarya
did not refer to such an exceilent
compendium
of Indian
philosophy
as
the
Saddarsana-samuccaya
if it existed as
oarly
as the 9th or 1 th
century
A.D. I am therefore inclined to believe that hfaribhadra Suri
II was the author of the
Saldarsaiia-satniiscd-ya,
Nyayavatara-vrtti,
etc.,
while the Samaraiccakaha and other treatises
might
be the works ot the
first Haribhadra Suri.
But 1 must confess that the modern Jaina Panditas such as Munis
Dharmavijaya
and
Indravijaya firmly
believe that the author of all these
works was the first Haribhadra Suri
who, according
to
them,
flourished
in 535 Vikrama
Samvat,
or 478 A.D.
HfHA'tQ ffW ! i Hl)
*?
^H^f
T
3
?! TW
fafswr
(Saddarhana-samuccaya, chapter
on
B'auddha-darjsana,
p. 38,
edited
by
Dr.
Suali).
This verse refers without doubt to the definition of
Pratyaksa
and Anu-
mana
given by
Dharmakirti who lived about 050 A.D.
2
Klatt in his
'*
1'attavali ot the
Kh<*iataragu.ccha
"
in the Ind.
Ant.,
Vol.
XI,
Sept.
1882,
p.
247
;
also Potorson
3,
p.
35. Also :
?f
^rns^t'i
^ncr i
II ^ II
Amaragvamioarita
by
Muniratna Suri noticed in Peterson
3,
p.
91
t
50 JAINA
LOGIC,
CHAP. n.
Chittore near the Citrakuta hill.
1
He was instructed in the
Jaina doctrine
by
Jinabhata. Two of his
pupils,
named Haihsa
and
Paramahariisa,
are said to have left him as missionaries of
the Jaina
faith,
and to have been slain in the Bhota
country
(Tibet) by
the fanatical Buddhists whom
they sought
to con-
vert. The sorrow caused
by
the death of these two
pupils
is
said to have been
symbolised
in the word viraha.
112. It is
generally supposed
that Haribhadra
Suri,
whose
pupils
were killed in
Tibet,
was the first author of that name.
But there will be no
inconsistency
if we
suppose
him to be the
second Haribhadra
Suri,
for the
religious
intercourse between
India and Tibet was more
frequent
in the 12th
century
A.D.
than in the 5th
century,
when Tibet had
scarcely emerged
into
the ken of
history.
RATNAPRABHA SURI
(1181 A.D.).
113.
Ratnaprabha
Suri,
who
belonged
to the iSVetambara
sect,
was a
logician
of
repute, being
the author of a
light commentary
(laghurtika)
on the
Pramana-naya-tattvalokalankara
called
Syad-
vada-ratnavatarika''' in which are
quoted
the views of the Bud-
dhist
logicians
Arcata
(q. v.)
and Dharmottara
(q. v.)
114. While in Broach at the Agvavabodhatirtha in Samvat
1238 or 1181
A.D.,
he wrote another work called
Upadesamala-
vrtti
3
to
please
Bhadresvara Suri and in
payment
of the debt
he owed to
Vijayasena Suri,
the brother of Bhadresvara. There
he
gives
his
spiritual
descent in the
Vrhadgaccha
as follows :
(1)
Municandra Sari
;
(2)
Deva Suri
; (3)
Bhadresvara Suri and
(4)
Ratnaprabha
Suri.
4
1
Vide
Introduction to
Saddarsanasamuccaya published
in the Chow-
khamba series,
Benares.
n*) i| vWqTi e)ftr:
8
(Syadvada-ratnavatarika,
Muni
Dharmavijaya's
MSS.,
p. 99).
A
part
of
the
Syadvada-ratnavatarika
has heen
printed
and
published
in the
Benares Jaina
Yasovijaya
series.
( t^^c )
'
N
(Upadesamala-vrtti,
noticed in Peterson
5,
p. 124).
*
For other
particulars
of
Ratnaprabha Suri,
vide Peterson
4,
p.
cii.
Compare
also .Weber
II,
p.
922,
note 7.
JffANA OANDBA. 51
MALLISENA SURI
(1292 A.D.).
115. He
belonged
to the
Nagendra
Gaccha of the S'vetam-
bara
sect,
and was the author of the
Syadvadamanjari,
a
commentary
on Hemacandra's
Vitaraga-stuti
or Dvatrimsika.
The
Syadvada-nianjari
contains an
exposition
of the
Pramfina,
tiaplab/ianijinaya,
etc.,
and criticises
Aksapuda's
theories of Pra-
rnana, Cftala, Jnti, NigraJiaslh<~ma,
etc. The doctrines of the
Samkhya, Aulukya. Jalminiya, Bhattapada,
Vedanta,
Yogacara,
Madhyamika,
Carvaka, etc.,
have also been his favourite
subjects
of aitack. At the close of his work Mallisena describes himself
as a
pupil
ot
Udayaprabha
Suri and as
having composed
the
work in S'aka 1214 or A.D. 1292.
*
RAJAJSEKHARA SUEI
(1348 A.D.).
116.
Rajasekhara
Sfiri,
or Malladhari STrl
Rajasekhara
Suri,
belonged
to the SVetambara sect and was the author of the
Ratnavatarika-panjika,
2
a
sub-commentary
on the Pramana-
naya-tattvaiokalaukara,
as also of two other works called
Syad-
vada kalika and
Caturvim^atiprabandha.
8
He is also the author
of a
Paujika (commentary)
on the
Nyaya-kandall
of the Hindu
philosopher
S'ri-dhara. He studied the
Nyaya-kandall
under
teacher
Jinaprabha,*
and is said to have lived in Samvat 1405
or 1348 A.D.
5
JNANA CANDRA
(1350 A.D.).
117. He
belonged
to the S'vetambara sect and was the author of
a
gloss
on the Ratnavatarika called the
Batnavatarlka-tippana,
which discusses
many
abstruse
points
of
logic
and criticises the
t
n
^
n
(Syadvadamanjari, p.
220,
printed
in
the Benares Chowkhamba Sanskrit
Series,
and edited
by
Damodara
Lai
Gosvami.)
2
A
part
of the
Ratnavatarikii-paujikrt
has been
printed
and
published
in the Benares Jama
Yabovijaya
series.
3
This work has been
published by
Hira Lai
Hamsaraja
at Jama-
nagara
in Kathiwar.
(Nyayakandali
of S'ridhara with the
Pailjika
of
Rajasekhara
noticed in
Peterson
3,
p.
273
;
of. also Peterson
3,
pp.
28-29.)
6
Vide Weber
II,
p.
1207.
52 JAINA LOGIC, CHAP. II.
views of
Dignaga
1
and others. He
composed
this work
*
under
orders from
his
preceptor Rajasekhara
Suri,
who flourished in
1348 A.D. Jnana Candra's date
may approximately
be fixed at
about 1350 A.D.
GUNARATNA
(1409 A.D.).
118. Gunaratna belonged
to the
Tapagaccha
of the SVetambara
sect,
and was the
distinguished
author of a
commentary
on the
Saddarsana-samuccaya
8
called
Saddarsana-samuccaya-vrtti
or
Tarka-rahasya-dlpika
in which the
Nyaya (logic) along
with
other
systems
has been
lucidly explained.
He also wrote the
Kriya-ratna-samuccaya.
119. He is mentioned
by
Ratna-sekhara Suri in the S'raddha-
pratikramana-sutra-vrtti composed
in Samvat 1496 or A.D.
1439.* In that work Gunaratna
is mentioned as a
pupil
H
Jnanacandra's
Ratnavatarika-tip-
pana, chap.
I,
p. 7,
published
in
Ya^ovijaya-granthamala
of Bena-
Quoted
from the MSS. of
Ratnakarivatarika-tippanaka,
lent to me
by
MuniDharmavijaya. Apart
ot this work lias been
printed
and
published
in the Benares Jama
Yasovijaya
series.
3
Saddarsana-samuccaya
with Vrtti
,
edited
by
Dr.
Suali,
is
being pub-
lished
by
the Asiatic
Society
of
Bengal.
There is another
commentary
on
Saddarsanasamuccaya
called
Laghuvrtti by
Manibhadra. It has been
published
in the Chowkhamba series.
*
3?he
S'raddha-prati-kramanarsutra-vrtti by
Batnalekhara
Suri,
has
been noticed in Peterson
3,
pp.
226-227,
whence the
following
lines are
quoted
:
vnrermr
ir TV i
^
I
^
II
GUNARATNA.
53
of
Devasundara,
who attained the exalted
position
of Suri at
Anahillapattana
in Samvat 1420 or A.D. 1363.
1
Gunaratna
must, therefore,
have lived between A.D. 1363 and A.D. 1439.
Devasundara
Suri,
teacher of
Gunaratna,
was a
contemporary
of Muni-sundara
Suri,
the famous author of the Gurvavall
a
com-
posed
in Samvat 1466 or A.D. 1409. Gunaratna himself
says
that his
Kriyaratna-samuccaya
3
was
composed
in Samvat 1466
or A.D. 1409.
120.
Gunaratna,
in his elaborate
commentary (Vrtti)
on the
Saddarsana-samuccaya,
has mentioned
S'auddhodani,
Dharmot-
taracarya,
Arcata, Dharmaklrti, Prajnakara,
Kamalasila,
Dig-
naga,
and other Buddhist
authors,
as well as
Tarkabhasa,
Hetubindu, Arcata-tarkatlka, Pramana-vartika,
Tattvasam-
graha, Nyayabindu, Nyatyapravesaka,
a,nd other Buddhist works
on
logic,
etc.,
in the
chapter
on the Bauddha
system.
Mention
has also been
made,
in the
chapter
on the
Nyaya,
of such
Hindu
logicians
as
Aksapada, Vatsyayana, Udyotakara,
Vacas-
pati, Udayana,
S'rikantha,
AMayatilakopadhyaya, Jayanta,
and of such works as
Nyaya-sutra, Nyayabhasya, Nyaya-
vartika,
Tatparyatlka, Tatparyaparisnddhi
,
Nyayalankara,
Nyayalankaravrtti,
etc. The
Nyaya-sara
of
Bha-sarvajna
and
the
eighteen
commentaries on it such as
Nyayabhusana, Nyaya-
kalika,
Nyayakusumailjali,
etc.,
have also been mentioned.
m^|SJ
Q
\
1
Vide Dr. Klatt on the PattavalT of the
Kharataragaccha
in the Ind.
Ant.,
Vol.
XI,
September
1882,
pp.
255-256
;
cf. also Weber
II,
p.
884;
and
Dr, B G. Bhandarkar's
Report,
1883-84,
p.
157.
(Gurvavall, Jaina-Yasovijaya grantha-
mala
series,
p. 109).
( Kriyaratna-samuccaya,
Jaina YaSovi
-
jaya granthamala series,
p.
309).
*4 JAINA
LOGIC,
CHAP. II.
DHABMA-BHUSANA
(ABOUT
1600
AJX).
121. A
Digambara
author who wrote the
Nyaya-dlpika
about 300
years
ago.
He has been mentioned in the Tarkabhasa
1
by Yasovijaya
Gani.
2
122. The
Nyaya-dlpika begins
with a salutation
8
to Arhat
Vardhamana. It is divided into three
chapters (Prakdsa
viz.,
(I) general
characteristics of valid
knowledge, pramana-
samanya-laksana, (2) perception, pratyaksa,
and
(3)
indirect know-
ledge, paroksa, including recollection, smrti, recognition, pratya-
bhijndna, argumentation, tarka, inference, anumana, tradition,
agama,
and the method of
comprehending things
from
particular
standpoints, nay
a.
123. The technical terms of
logic
have been defined and
minutely
examined and the views of other
logicians, specially
of the
Buddhists,
have been
severely
criticised. There are
references to
Sugata, Saugata, Bauddha,
Tathagata,
Mlmam-
saka,
Yauga, Naiyayika, Bhatta, Prabhakara,
Dignaga,
Sam-
anta
Bhadra, Akalanka
Deva,
S'alika
Natha, Jaineiidra,
Syad
vada-vidyapati, Manikya
Nandi
Bhattaraka,
Kumara Nandi
Bhattaraka,
Udayana
and others. The
following
works aro also
mentioned :
Prameya-kamala-martanda, Rajavartika,
S'loka-
vartika,
S^lokavartika-bhasya Tattvartha-sutra,
Tattvartha-
bhasya, Tattvartha-sloka-vartika,
^ptamlmamsa-vivarana,
Nyayaviniscaya, Pramana-nirnaya, Pramana-parlksa,
Parlksa-
mukha,
Nyayabindu,
etc.
YAOVIJAYA GANI
(1680 A.D.).
124.
Yasovijaya
4
belonged
to the SVetambara sect and was
the famous author of
Nyaya-pradipa, Tarkabhasa, Nyaya
rahasya, Nyayamrta-taraiigini, Nyaya-khanda-khadya,
Ane-
kanta
Jaina-mata-vyavastha, Jfianabindu-prakarana
,
etc. He
also wrote a
.commentary
on the
Digambara
work AstasahasrI
1
This work has been
printed
in
Kolhapura.
2
Yasovijaya'R
Tarkabhasa,
leaf
10,
MSS. lent to me
by
Munis Dharrna-
vijaya
and
Indravijaya.
T u ^ n
(Nyayadipika, chap. I).
*
For other
particulars
about
Yasovijaya
see Peterson
6,
p.
xiv.
For his works see the
Jainagama
List
published
in
Bombay.
YASOVT.TAYA GANl. 55
called Astasahasri-vrtti. The Tarkabhasa
begins
with a salu-
tation to Jina.
1
It
consists of three
chapters,
viz.
(I)
Valid
knowledge, pramana,
(2) Knowledge
from
particular
stand-
points, naya,
and
(3) Imposition,
nikksepa.
He
occasionally
discusses
vydptigraha,
or the means of
establishing
the universal
connection between the middle term and the
major
term,
125. He is descended from
Hiravijaya,
the well-known Suri of
Akbar's time
(no.
58 of the
Tapagaccha pattavail).
He ascend-
ed heaven in Samvat 1745 or A.D. 1688 at
Dabhoi,
in modern
Baroda State. To
perpetuate
his
memory
there has been estab-
lished at Benares a
college
called Jaina
Yasovijaya-pathasala
under the
auspices
of which the scred Jaina works are
being
published
in a series called Jaina
Yasovijaya-granthamala.
rwr fwf
(Tarkabhasa, chap. I).
BOOK II.
The Buddhist
Logic.
.
CHAPTER I.
THE OLD BUDDHIST REFERENCES TO LOGIC.
BUDDHA GAUTAMA
(623
B.C. 543
B.C.).
1. The Buddhists maintain that their
religion
is eternal. It
was
taught
at different cycles
by sages
called Buddhas
(the
Enlightened Ones)
or
Tathagatas (those
who have realised the
truth).
In the
present cycle,
called
Maha-bhadra-kalpa (the
very
blessed
cycle),
four Buddhas are said to have
already
appeared,
viz., Krakucchanda,
Kanaka
Muni,
Kasyapa
and
Gautama,
while the
fifth,
viz., Maitreya,
is
yet
to be born.
1
2. Of the
past
Buddhas the
last, viz.,
Buddha
Gautama,
otherwise called
S'akya
Muni, was born at
Kapilavastu (modern
Nigliva
in the
Nepal Terai)
in H23
B.C.,
and attained nirvana
at
Kuslnagara
(modern
Kusmara near
Gorakhpur)
in 543 B.C.
2
He
passed
almost his whole life in
Magadha (modern Behar).
He is
regarded by
modern scholars as the real founder of Bud-
dhism,
while his
predecessors
are considered as
purely mythical.
ORIGIN OF THE PALI BUDDHIST LITERATUBB
(543
B.C. 76
B.C.).
3. Buddha Gautama is said to have delivered his
teachings
in the
Magadhi
or Pali
language.
On his death these
teachings
were rehearsed
by
the Buddhist monks in three councils
3
held
1
Vide
Hardy's
Manual of
Buddhism,
second
edition,
pp.
88 91.
2
The exact date of Buddha is unknown. The date
given
here is
according
to the
Mahavarhsa,
the Pali chronicle of
Ceylon.
The date of
Buddha's nirvana is
placed by European
scholars between 470 480 B.C.
Cf Dr. Fleet's article on
"
The Date of Buddha's Death
"
in the Journal
of the
Royal
Asiatic
Society
of Great Britain and
Ireland, January,
1904.
8
For an account of the first and second
councils,
vide
Vinaya Pitaka,
Culla
Vagga,
llth and 12th
Khandhakas,
translated
by Rhys
Davids and
58
BUDDHIST
LOGIC, CHAP. I.
at
Rajagrha,
VaiSali and
Patallputra
under the
patronage
of
kings Ajatasatru,
Kalasoka and Asoka about the
year
543
B.C.,
443 B.C. and 255 B.CJ
respectively.
The texts of the
teachings
as discussed and settled in these councils form the sacred
scripture
of the Buddhists. This
scripture
is called in Pali
Tepitaka
or
PiiaTcattaya
and in Sanskrit
Tripitaka
or Pitaka-
traya
which
signifies
'
Three Baskets.' It consists of
'
the
Sermon Basket
(Sutta Pitaka), Discipline
Basket
(Vinaya
Pitaka)
and the
Metaphysical
Basket
(
4bhidhamma
Pitaka),
each of which embodies a
largo
number of distinct works.
4. Tiie monks assembled in the First
Council,
that is in the
Council of
Kasyapa
in 543
B.C.,
were called
(1)
Theras,
and the
scripture
canonised
by
them was called Theravada. Subse-
quently
ten thousand monks of Vai^illi
having
violated certain
rules of the Theravada
wore,
by
the decision of the Second
Council in 443
B.C.,
expelled
from the
community
of the Theras.
These excluded
priests
were called
(2) Mahasanghikas
who
were the first heretical sect of the Buddhists.
They
made cer-
tain additions and alterations in the Theravada. Afterwards
within two hundred
years
from the nirvana of Buddha 14 other
heretical sects
2
arose, viz.,
(3)
Gokulika, (4) Ekabboharika, (5)
Pafinatti, (6) Bahulika, (7) Cetiya, (8)
Sabbatthi,
(9)
Dhamma-
guttika, (10) Kassaplya, (11)
Sankantika, (12) Sutta, (13)
Hima-
vata, (14) Rajagiriya, (15)
Siddhatthika,
(16) Pubbasellya,
(17) Aparaseliya
and
(18) Vajiriya.
5. Just at the close of the Third Council about 255
B.C.,
the
teachings
of Buddha as canonised
by
the Theras in the
form of the
Tepitaka
were carried
3
by Mahinda,
son of
Emperor
Asoka,
to the island of
Ceylon
where
they
were
perpetuated by
priests
in oral tradition.
They
are said to have been com-
mitted to
writing
4
for the first time in
Ceylon
in the
reign
of
Vattagamani during
104-76 B.C. Besides the
Tepitaka
there
Oldenberg,
S.B.E.
series,
vol.
XX,
pp.
370,
386. For an account of the
third council as also of the first and
second,
vide
Wijesimha's
translation
of the
Mahavamsa,
chapter
V,
pp.
25
29,
as also
chapters
III and IV.
1
As to the dates of the 1st and 2nd Councils I follow the Pali Maha-
vamsa. The date of *he 3rd Council is in accordunco with modern re-
searches. A4oka asrended the throne in 27i* B.C.
(Vide
Vincent A.
Smith's
A^oka, p. 63),
anditAvasiri the 17th
year
of his
reign
that the
third Council took
place (vide Wijesimha'ri
Mahavamsa,
p. 29).
2
For a discussion about the variant names and subdivisions of these
sects,
vide
Wijesimha's
Mahavaihsa,
part
T,
chapter
V,
p.
15
;
and Dr.
Rhys
Davids'
"*
Schools of Buddhist Belief" in the Jou nal of the
Royal
Asiatic
Society
oi Groat Britain and
Ireland, 1892,
pp.
1-37.
3
Vide the
Mahavamsa,
chapter
XII.
4-
Vide the
Mahiwamsa,
chapter
XXXIII. Cf. also Dr. Alwis's Lecture
oil the Pali
Language
in the Journal of the Pali Text
Society,
London.
1K83,
p.
42,
THE BRAHMA-JiLA-STJTTA.
59
were numerous other works written in Pali which have im-
mensely
added to the bulk of the Pali literature.
LOGIC TOUCHED ON IN THE PALI LITERATURE.
6. In the
Tepitaka nay
in the whole Pali literature there is
not a
single
treatise on
Logic.
This is not at all a matter of
surprise,
for,
according
to the Pali
works,
our
knowledge (called
in Pali : Vinndna and in Sanskrit :
Vijnana)
has arisen from
Avidya
1
or cosmic
blindness,
and is therefore a mere illusion.
Such
being
the character of our
knowledge,
it cannot form the
subject-matter
of
Logic,
the sole function of which consists in
laying
down criteria for
determining
real or valid
knowledge.
7. The
only topic bearing upon Logic
which has been
touched on in the Pali
works,
is the division of
knowledge
into
six kinds. In the
Tepitaka
2
knowledge (
Vinndna
*)
has been
classified as
(1)
ocular
(cakkhurvinfinnam). (2) auditory (sota-
vinnnnam), (3) olfactory (f/hnnarvinnfinam), (4) gustatory (jivhn-
vinnnnam], (5)
tactual
(knya-vinn,inam)
and
((5)
mental
(mano-
vinnnnam).
But this classification lias not been carried far
enough
to
lay
the foundation of a
Logic
that deserved the name
of science.
8. In the
Tepitaka
there
are, however,
occasional references
to a class of men who were called Takki
(in
Sanskrit : Tarkin
or Takkika
(in
Sanskrit:
Tarkika)
that
is,
those versed in
reasoning.
It is not known whether these men were
Buddhists,
Jainas or
Brahmanas,
perhaps they
were recruited from all com-
munities.
They
were not
logicians
in the
proper
sense of the
term but
they appear
to mo to have been
sophists
who in-
dulged
in
quibble
and
casuistry.
THE
Brahma-jala-sutta (543
B.C. 255
B.C.).
9. In the
Brahma-jala-sutta,
which forms a
part
of the
Dlgha Nikaya
of the Sutta Pitaka and was rehearsed in the
three Buddhist Councils
during
543 B.C. 255
B.C.,*
mention
J
Avidya (cosmic
blindness)
forms the first link in the chain of Paticca
samuppada explained
in the
Vinaya
Pitaka,
Mahavagga,
Pathama
Khandhaka,
translated
by Rhys
Davids and
Oldenberg,
S.B.E
series,
vol.
Til,
pp.
7375.
2
Vide the
Anguttara Nikaya
III,
61.
8,
edited
by
Dr. Morris in the
Pali Text
Society
series of London. Vide also the
Dhammasafigirn,
and
compare
Pariccheda IV of the
Abhidhammatthasangaha
which,
though
not included in the
Tepitaka,
sums
up
the
topics
of the Abhidhamma
Pitaka.
3
Viftnana
is translated as
knowledge
or
consciousness,
such as cakkhu-
signifies
ocular
knowledge
or
eye-conscjousness.
"
Hofrath Dr.
Biihler,
in the last work he
published, expressed
the
60 BUDDHIST LOGIC, CHAP. I.
is made of those S'ramanas and Brahmanas who were Takki and
Vlmamsi and
indulged
in TaJcJca and Vtmamsa. Buddha
speaks
of them thus :
"
In this
case, brethren,
some recluse or Brahmana is addict-
ed to
logic [sophism]
and
reasoning [casuistry]."
He
gives
utter-
s/nee to the
following
conclusion of his
own,
beaten out
by
his
argumentations
and based on his
sophistry:
"
The soul and the
world arose without a cause."
l
This
passage refers,
in
my opinion,
to a
sophist
rather than
to a teacher of
Logic.
THE Udana
(543
B.C. 255
B.C.).
10.
Again,
in the
Udana,
which is included in the Khuddaka
Nikaya
of the Sutta Pitaka and is
supposed
to have been re-
hearsed in the three Buddhist Councils
during
543 B.C. 255
B.C.,
we read :
"As
long
as the
perfect
Buddhas do not
appear,
the
Takkikas
[sophists]
are not corrected nor are the Savakas :
owing
to their evil views
they
are not released from
misery."
2
This
passage
leaves no doubt that the Takkikas were
sophists.
THE
Kathavatthuppakarana (ABOUT
255 B.C.
11. The
Kathavatthuppakarana,
a work of the Abhidham-
mapitaka, composed by
MoL
r
ualiputta
Tissa at the Third Bud-
opinion
that those books, as we have them in the
Pali,
are
good
evi-
dence,
certainly
for the
fifth,
probably
for the
sixth,
century
B.C."
Rhys
Davids' Preface to the Dia-
logues
of the
Buddha,
p.
XX.
1
The Brahma-
jala-sutt
a 1 32 included in
Dialogues
of the Buddha
translated
by Rhys Davids,
London,
p.
42.
Dr.
Rhys
Davids translates Tdkkl
(Tarkl)
and Vimamsi
(Mlmamsl)
as
'*
addicted to
logic
and
reasoning."
But the
expression may
also be
rendered as
"
addicted to
sophism
and
casuistry
"
The
original
Pali runs thus :
Idha,
bhikkhave,
ekacco samano va brahmano va takkl hoti vlmamsi.
So
taJtfca-pariyahatmh
wmawsanucaritaih
sayarii-patibhariam
evam aha :
*'
Adhicca-samuppanno
atta ca loko cati."
The
Brahma-j
ala-sutta 1 32 included
in the
Digha Nikaya, p.
29,
edited
by
T. W.
Rhys
Davids and J, E.
Carpenter,
London.
2
The
original
of this
passage
runs as follows :
Yava samma sambuddha loko
n'uppajjanti,
na takkika
sujjhanti
na
c'api
savaka, duddiithi na dukkha
pamuccare'ti.
Udanam.
vi, 10,
edited
by
Paul
Steinthal in the Pali Text
Society
series,
London,
THE MILTNDA-PANHA. 61
dhist Council
during
the
reign
of A^oka about 255
B.C.,
1
men-
tions
patinna (in
Sanskrit :
pratijna, proposition), upanaya
(in Sanskrit,
too :
upanaya, application
of
reason), niggaha (in
Sanskrit:
nigraha,
humiliation or
defeat), etc.,
8
which are the
technical terms of
Logic. Though MoggaHputta
Tissa has not
made
any
actual reference to
Logic,
his mention of some of its
technical terms warrants us to
suppose
that that science in some
shape
existed in India in his time about 255 J3.C.
THE
Milinda-panha
alias THE Bhiksu-su.tra
(ABOUT
100
A.D.).
12. The
only
Pali work in which an
explicit
reference to
Logic
called Niti
(or Nydi/a)
occurs is the
MilincLa-panha
otherwise
known as the
Bhiksu-sutra,
which was
composed
about 100 A.IX
8
It was translated into Chinese under the Eastern Tsin
dynasty
A.D.
v
317
4-20.* In the
Chinese collection of the Indian books
it is
designated
as the
NHga,sena-Bhiksu-sutra.
This work con-
tains
questions
of Miliiida
(the
Greek
King
Menander of
Bactria)
and
replies
of Bhiksu
Naga
Sena on various abstruse matters.
In it Milinda who was versed in
Logic (Ntti
or
Nyaya)
is thus
described :
1
Asoka ascended the tJirono of
Magadha
in 272 B.C.
(vide
Vincent
A. Smith's
A^oka,
p. 63).
In. the seventeenth
year
of his
reign
the
Third Buddhist Council took
placo (Wijesmiha's Mahavamsa, p. 29).
2
Niggaha-catukkam
is the name of a section oi the first
chapter
of the
Kathavatthuppakarana. Upanaya-calukkam
is the name ut another section
of that work.
A
passage,
in which the terms
patinna
and
niggaha
occur,
is
quoted
below :
[No ca
mayam taya
tattha
liolaya patinnaya
hevam
patijananta
hevam
niggahetabbo (Kathavatthuppakarana,
Siamese
edition,
p.
3,
kindly
lent
to me
by Auagarika
H.
Dhurmapala).
In the
commentary
on the abuvo
passage
oven chata
(fraud),
which
is another technical term ot
Logic,
has been usod.
C/.
Evam tona, chalona,
mggaho aropite
idam tass'eva
patjfinaya
dham-
mena samena attavade
jayam
dasseturh
anulomaiiayo puccha
sakavadissa
attano
nissaya patiniiani paravadissj, Idddhiya
kasam adatva. . . .
(Katliavattimppakarana-atthakatha,
published by
the Pali Text
Society
of
London,
p. 13).
It is evident from the
opening passages
of the
Kathavatthuppakarana-
atthakatha that
Moggaliputta
Tissa discussed in the
Kathavatthuppa-
karana
only
those doctrines Buddhistic and heretic which had
origi-
nated after the First arid Second Buddhist Councils. From this state-
ment
may
we nob draw the conclusion that the technical terms of
Logic
which he has used wer^ unknown boiore the Second Buddhist Council ?
For discussions about date vide
Kays
Davids' Introduction to
"
the
Questions
of
King
Milinda
"
in the S. B. E.
series,
vol. xxxv.
*
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
No. 1358.
62 BUDDHIST
LOGIC,
CHAP. I.
a:
"Many
wore the arts and sciences he knew
holy
tradition and
secular law ; tiie
Samkhya, Yoga, Nyaya
and Vai>esika
systems
of
phil-
osophy
;
arithmetic
;
music
;
medicine
;
the four Vedas, the Puranas,
and the Itihasas
;
astronomy, magic,
causation and
spells
;
the art of
war
;
poetry
;
conveyancing
in a
word,
the whole nineteen.
As a
disputant
he was hard to
equal,
harder still to overcome
;
the
acknowledged superior
of all the founders of the various schools of
thought.
And as in wisdom so in
strength
of
body,
swiftness,
and valour
there was found none
equal
to Milinda in all India. He was
rich, too,
mighty
in wealth and
prosperity ,
and the number of his armed hosts
knew no end The
king,
who was fond of
wordy dispiitation,
and
eager
for discussion with
casuists, sophists,
and
gentry
of that sort,
looked
at the sun
(to
ascertain the
time),
and then said to liis ministers."
1
13. The
following dialogue
-:
between Milinda and
Naga
Sena
is
quoted
to show what was
thought
to be the
proper
mode of
carrying
on debate in the
days
of those notable
persons
:
<<
The
King
said:
'
Reverend
Sir,
will
you
discuss with me
again
?
'
'
If
your Majesty
will discuss as a scholar
(Pandita), well;
but if
you
will discuss as a
king,
no.'
'
How is it then that scholars discuss ?
'
'
When scholars talk a matter over with one another then is there a
winding up,
an
unravelling
;
one or other is convicted of error
,
and he
then
acknowledges
his
mistake,
distinctions are
drawn,
and contra
distinctions
;
and
yet thereby they
are not
angered.
Thus do
scholars,
O
King,
discuss.'
*
Arid how do
kings
discuss ?
'
!
'
When a
king,
Your
Majesty,
discusses a
matter,
and he advances a
point,
if
any
one differ from him on that
point 4
he is
apt
to fine
him,
saying
:
"
Inflict such and such a
punishment upon
that fellow !"
Thus,
Your
Majesty,
do
kings
discuss.'
*
Very
well. It is as a
scholar,
not as a
king,
that I will discuss. Let
Your Reverence talk
unrestrainedly,
as
you
would with a
brother,
or a
novice,
or a
lay disciple,
or even with a servant. Be not afraid !
*
ORIGIN OF THE MAHAYANA
(ABOUT
78
A.D.).
14. At the
opening
of the Christian era the north-western
part
of India was invaded
by
the Turuskas or
Scythians.
Kaniska,
b
who was one of their
chiefs,
conquered Kasmlra,
1
Taken from
Rhys
Davids' translation of the
Milinda-panha
called
"
the
Questions
of
King
Milinda "in S. B. E.
series,
vol.
xxxv,
pp.
6-7.
Nyaya
is an
equivalent
for the
original Niti,
causation for
Hetu,
casuists
for
Lokayata
and
sophists
for Vitanda.
Niti
may
mean
'*
polity,"
but
placed
between
Yoga
and Vaisesika it
cannot but
signify Nyuya.
2
Vide
Rhys
Davids'
Questions
of
King
Milinda in the S. B. E.
series,
vol.
xxxv,
p.
46.
3
In the
Tangyur, Mdo,
vol.
Gi,
there is
Maharaja-Kanika-lekha,
which
is
a letter addressed
by
Maticitra to
King
Kaniska.
Bwen-thsang
in the
7th
Century
A.D. records a
prophecy
of
Buddha that 400
years
after
his
nirvana
Kaniska would be born : vide BeaPs Buddhist Records of the
Western World,
vol.
I,
p.
99. The same
prophecy
is mentioned
by
Fa-hian
about 399 A.D.
, showing thereby
that Kaniska was
regarded
as historical even at that time*
According
to Tibetan books such as the
OfclGIN OF THE SANSKRIT BUDDHIST LITERATURE. 63
Palhava and
Delhi,
and is said to have founded the era called
Sakftbda in 78 A.D. He
accepted
the Buddhist faith and
established a new
system
of Buddhism called
Mahay
ana
,
}
the
Great Vehicle. The old
system
of Buddhism as
promulgated
in the Pali
Tepitaka
was henceforth nicknamed
IKnayana,
the
Little Vehicle. The
Mahay
aim
gradually spread
to
Nepal,
Tib3t, Mongolia, China, Japan,
(Jorea,
etc.,
while the Hi
nay
ana
continued in
Ceylon
and thence
spread
to
Burmah, Slain,
etc.
In India both the
systems prevailed.
ORIGIN OP THE SANSKRIT BUDDHIST LITERATURE
(ABOUT
78
A.D.).
15. Under the
patronage
of Kaniska a council
2
was held at
Jalandhara under the
superintendence
of Parsva
(or Purnaka)
and Vasu Mitra. It consisted of 51)0 monks who
composed
in
Sanskrit three works
explanatory
of the Pali
Tepitaka,
viz.,
Sutra
Upadesa
of the Sutta
Pitaka,
Viiiaya
Vibhasa of the
Vinaya
Pitaka and Abhidharina Vibhasa of the
Abhidhamma
Pitaka. These three works written in Sanskrit were the
earliest canonical books of the
Mahay
ana School.
16. It must
not, however,
be
supposed
that there had been
no Buddhist books written in Sanskrit before Kaniska held his
council. As a fact Kaniska
thought
it
expedient
to introduce
Sanskrit as the medium of Buddhistic communication
seeing
that there had
already
existed
many
valuable Buddhist books
in that
language.
For
instance,
the
Abhiclharma-vibhasa,
or
rather the
Abhidharma-mahavibliasa-sastra,
which was
compiled
Sum-palu-chos-byun
,
Kan* Va flourished in 33
B.C.,
that
is,
400
years
after
the nirvana of Buddha winch is said to liavo taken
place
in 433 B.C.
Dr. J. F. 'Fleet holds that Kaniska iounded the Vikrama era in 58 B.C.
(vide
Traditional Date of Kanaka m the Journal of the
Royal
Asiatic
Society
of Great Britain and
Ireland,
October
1906).
Dr. R. G. Bhan-
darkar
places
Kaniska at the last
quarter
of the 3rd
century A.D.,
as
appears
from
"
A
peep
into the
early history
of India
"
in the Journal of
the
Bombay
Branch of the
Royal
Asiatic
Society
for
1897-98,
p.
390.
Vincent A. Smith
places
Kaniska in 125
A.D.,
while
Sylvain
Levi
assigns him an earlier date of 50 A.D.
(vide J.R.A.S.,
January 1905,
pp.
52-53).
But Mr.
Beal,
Mr.
Lassen,
Professor Kern and others
adopt
the view that the S'aka era dates from Kanaka in 78 A.D.
1
Vide Takakusu's
I-tsmg, p.
XXV
;
also Satis Chandra
Vidyabhusana's
Mahay
ana and
Hinayana
m the Journal of the
Royal
Asiatic
Society
of Great Britain and
Ireland, January
1900.
2
An account of this council is
given
byRai
Sarat Chandra
Das,C.I.E/
in an article named
**
Some Historical facts connected with the rise and
progress
of
Mahay
ana School of
Buddhism,
translated from the Sum-
pahi-chos-byun
"
in the Journal of the Buddhist Text
Society
of
Calcutta,
vol.
I,
part III, p.
18. Vide also Watters'
"
On Yuan
Chwang,"
vol
I,
p.
275
;
and also Monier Williams*
Buddhism,
pp.
68-69.
64
BUDDHIST
LOGIC,
CHAP. I.
at the council of Kaniska was a mere
commentary
on
Katya-
yani-putra's Abhidharma-jnana-prastliaiia-sastra.
i
This last is a
Sanskrit work
explanatory
of the Pali Abhidhamma Pitaka. It
was
composed
,300
years
after the nirvana of Buddha or 100
years
before the time of Kaniska.
Thotigh
Kaniska was not
thus the first founder of the Sanskrit Buddhist
literature,
it can-
not but be
acknowledged
that it was
ho,
who for the first time
proclaimed
Sanskrit as the
language
of the Buddhist Canon.
Since his time there have been
composed
innumerable Buddhist
works in Sanskrit of which nine called the Nava Dharmas
*
are
specially worshipped by
the
Mahayana
Buddhists.
LOGIC MENTIONED IN THE SANSKRIT BUDDHIST
LITERATURE.
17. None
s
of the works
composed during
or before the time
of Kaniska has come down to us in its Sanskrit
original,
and
I have had 110
opportunity
of
examining
the Chinese or Tibetan
version of the same. I
cannot, therefore,
say
whether there
is
any
mention of
Logic
in those works. But we have before
us a
very large
collection of Sanskrit Buddhist works
composed
after the time of Kaniska.
Many
of these
works,
such as some
of the Nava
Dharmas,
contain references to
Logic,
and several
works are even
replete
with
logical
discussions.
THE
Lalitavistara
(BEFORE
250
A.D.).
18. The
Lalitavistara,
which is one of the Nava
Dharmas,
was translated into Chinese in 221-203 A.D.* The Sanskrit
original
of it must have been
prepared
in India before that
1
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
nos.
1263,
1273 and 1275.
Regarding
the
authorship
of Abhidharm'a
mahavibhasa,
or
simply Mahavibhasa,
vide Takakusu in the Journal of the
Royal
Asiatic
Society
of Great Biitain and
Ireland,
January 1905,
p.
159.
2
The Nava Dharmas or Nine Sacred Works are :
(1)
Asta-sahasrika
Prajnapararaita, (2)
Oania-vyuha, (3)
Dasa-bhumi-
ara, (4) Samadhi-raja, (5) Lankavatara, (6)
Saddharma-pundarlka, (7)
Tathagata-guhyaka, (8)
Lalitavistara and
(9)
Suvarna-prabhasa*.
Vide
Hodgson's
Illustrations of the Literature and
Religion
of the
Buddhists,
p.
19.
8
Dr.
Rhys
Davids in his Buddhist
India,
p.
316,
observes that the
three works
composed
at the Council of
Kanaka
are extant in
European
libraries.
4
The Lalitavistara was translated into Chinese four times. The first
and
third translations were lost
by
730 A.D. The first was
prepared
under
the
Han
dynasty
A.D.
221-263,
the second under the Western Tsin
dynasty
A.D.
265-316,
the third
under the earlier Sun
dynasty
A.D.
420-479,
and
the fourth under the Than
dynasty
A.D. 683. Vide
Bunyiu Nanjio's
Cata-
logue
of the Chinese
Tripitaka,
nos. 159 and 160.
EIGHTEEN SECTS OP THE BUDDHISTS. 65
time. In this work
Logic,
under the name of
Hetu-vidyfi>?
is
mentioned
along
with the
Samkhya, Yoga, Vaisfesika, etc.,
in all
of which the Bodhisattva
(Buddha Gautama)
is said to hava
acquired
distinction.
EIGHTEEN SECTS OF THE BUDDHISTS.
19. In article 4 we have found that within 200
years
after
thenirvnna of Buddha there arose in India 17 heretical sects
besides the orthodox
priesthood
called the Theras. In course
of time some of these sects
disappeared
while new ones
grew up,
the result
being
that at the time of
Kaniska,
about 78
A.D.,
the
Buddhists had
already
been divided into 18 sects*
grouped
into
four classes as follows :
I.
5rya
Sarvastivada
(1)
Mula Sarvastivada
(2) Kayapiya
(3)
Mahisasaka
(4) Dharma-guptiya
(5) Bahusrutiya
(6) Tamrasatlya
(7) Vibhajyavadin
II.
Irya Sammitiya
(8)
Kurukullaka
(9)
Avantika
(10) Vatsiputriya
J
III.
Arya Mahasamghika
"1
(11)
Purva-^aila
(12) Apara-3aila
(13)
Haimavata
(14)
Lokottaravadin
(15) Prajiiaptivadin
IV.
Arya
Sthavira
(16)
Mahavihara
(17) Jetavaniya,
and
(18)
Abhayagirivasin.
J
All the sects mentioned above
belonged
to the
Hlnayana
though
later on
they joined
the
Mahay
ana too.
Belonging
to the
Vaibhasika School
of
Philosophy.
Belonging
to the
Sautrantika School
of
Philosophy.
Lalitavistara,
edited
by
Dr.
Rajendra
Lai Mitra in the Bibliotheca
Indica
series, Calcutta,
Chapter
XII,
p.
179.
2
Vide the Journal of
the Buddhist
Text
Society
of
Calcutta,
vol.
I,
66 BUDDHIST
LOGIC,
CHAP. I.
FOUB SCHOOLS OF THE BUDDHIST PHILOSOPHY.
20. The
philosophical
views of the sects mentioned above
were
gradually
formulated into two
schools,
viz.,
the
(1)
Vaibhasika
and
(2)
Sautrantika. The
Mahayana
sect of the
Buddhists founded
by
Kaniska established two other schools of
philosophy,
viz.,
the
(3) Madhyamika
and
Yogacara.
So there
were
altogether
four schools of
philosophy,
two of the
Hlnayana
and two of the
Mahayana.
1
21. Vaibhasika was a later
appellation
of the
philosophy
of
the Sarvastivada
(Pali
:
Sabbatthivada)
sect
2
who,
as their name
implies,
admitted the
reality
of the world internal and exter-
nal. The fundamental
philosophical
work of this sect is
Katyayani-putra's Abhidharmajnana-prasthixna-sastra,
8
or
simply Jnana-prastlmna-sastra, composed
300
years
after the
nirvana of Buddha. The next work of this sect is the Abhi-
dharma-mahavibhasa-sastra
4
or
simply
Vibliasa,
compiled
at
the council of Kaniska about 78 A.IX It is from this Vibhasa
that the name Vaibhasika
6
was derived. Vibhasa means
"
commentary
"
and the Vaibhasika
philosophy
seems to have
been so called because it was based on the commentaries rather
than on the
original
texts of the
teachings
of Buddha.
Sarigha-
bhadra's
Nyayanusara-sastra,
6
otherwise called Kosa-karaka-
gastra,
composed
about 4S9
A.D.,
7
is a most learned work of
the Vaibhasika
philosophy.
part
III,
p.
18
;
Takakusu's
I-tsing, pp.
xxiii,
xxiv and xxv
;
Rhys
Davids' article in the Journal of the
Royal
Asiatic
Society
of Great
Britain and
Ireland, 1891,
p.
411, and
1892,
pp.
1-37
;
Rockhill's
Buddha,
p.
181 f
;
Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
270-274
;
and
Wijesimha's
Mahavamsa,
part
I,
Chapter
V,
p.
15.
1
Vide Beal's Buddhist Records of the Western
World,
vol.
I,
pp.
121,
139 n
;
and Takakusu's
I-tsing, p.
xxii.
2
Vide Takakusu's
I-tsing, p.
xxi. The
Arya Sammitiyas,
at
any
rate
their subclass called the
VatsiputrTyas,
were also followers of the
Vaibhasika
philosophy.
The Hindu
philosopher Vacaspati
Misra in his
Nyaya vartika-tatparyatTka
3-1-1
quotes
the
opinions
of the
Vaibhasikas
who were called
Vatsiputras.
3
This work exists in Chinese and Tibetan : vide
Bunyiu Nanjio's
Catalogue
of the Chinese
Tripitaka,
nos.
1273,
1275.
*
This
work, too,
exists in Chinese and Tibetan : vide
Bunyiu Nanjio's
Catalogue
of the Chinese
Tripitaka,
nos.
1263,
1264.
t>
Compare
the
explanation
'of Vaibhasika
given by
the Hindu
philo-
sopher Madhavacarya
in his
Sarvadarsana-samgraha, chapter
on Baud-
dha-darsana, translated
by
Cowell and
Gough,
second
edition,
p.
24.
Vide
also Satis Chandra
Vidyabhusana's
"
Madhyamika
School" in the
Journal
of the Buddhist Text
Society
of
Calcutta
for
1895,
part II, p.
4.
6
This work exists in Chinese and Tibetan
;
vide
Bunyiu
Nanjio's
Catalogue
of the Chinese
Tripitaka,
no. 1265.
1
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
II,
no. 95. For
Sangha-bhadra,
vide also
Hwen-thsang's
Travel in Beal's
Buddhist Records of the Western
World,
vol.
I,
pp.
193-194.
MENTION OF LOGIC IN THBIB WORKS.
67
22. The name Sautr&ntika
l
was derived from
Sutranta,
called in Pali
Suttanta,
meaning "original
text." The Sau-
trdntika
philosophy
seems to have been so called because it was
based on the
original
text of the
teachings
of Buddha rather
than on the commentaries thereon. The text on which the Sau-
trantika
philosophy
was based
belonged
to the sect of
.Arya
Stha-
viras,
called in
PaliTheras,
who held the First Council in 543
B.C.,
and
possibly
also to the sect of the
Mahasamghikas
*
who were
the first dissenters in 443 B.C. The
philosophical principles
of
this school are said to have been formulated in Kasmira
8
during
the
reign
of Kaniska about 78 A.D.
by
a
sage
named
Dharmot-
tara or Uttara-dharma.
45
But the Chinese
pilgrim Hwen-thsang,
who visited India
early
in the 7th
century
A.
D.,
states that the
renowned teacher Kumaralabdha
fi
of Taksaslla
(Taxila
in the
Punjab)
was the founder of the Sautrantika school and wrote
several
very
valuable treatises on it. He is
supposed
to have
lived about 300 A.D. as he was a
contemporary
of
Nagarjuna
(q.
v.) ,
Arya
Deva
(q.
v,
)
and
Asvaghosa.
There was another
very
famous teacher named S'rilabdha
8
who wrote Vibhdsd-sdstra
(or
commentary
on a
work)
of the Sautrantika school.
Hwen-thsang
saw in
Ayodhya
the ruins of a
Saugharama
where S'rilabdha
resided.
MENTION OF LOGIC IN THE WORKS OF THESE
SCHOOLS.
23. As none of the old works
belonging
to the
Vaibhdsika or
Sautrantika school has
yet
become accessible to
us,
I
cannot
state whether there is
any
mention of
Logic
in those works. But
there are
ample
references to
Logic
in the works of the
Mddhya-
mika and
Yogdcdra schools,
short accounts of which are
given
below.
1
Compare
the
explanation
of the term Sautrantika
given by
the Hindu
philosopher Madhavacarya
in the
SarvadarNaiia-samgraha, chapter
on
Bauddha-daixana, translated
by
Cowoll and
(lough,
second
edition,
p.
26.
Vide also Satis Chandra
Vidyabhusana's
"
Madhyamika
School
"
in the
Journal of the Buddhist Text
Society
of Calcutta for
1895,
part
II,
p.
4.
Vide
Rhys
Davids* Buddhist
India,
p.
168,
and Beat's Pahian and
Sungyun, p.
143.
2
Vide Watters
"
On Yuan
Chwang,"
vol.
II,
p.
161.
3
Vide the Journal of the Buddhist Text
Society
of
Calcutta,
vol.
I,
part
ITT,
pp.
18,
19
;
and Taranatha's Geschichte des
Buddhismus von
Schiefner,
p.
59.
4
For the
Dhammuttariya
sect,
vide Wassilief's
Buddhism,
p. 233;
and Mahavaihsa,
part
I,
chapter
V,
p.
15,
Wijesimha's
foot-note.
6
Vide Beal's Buddhist Records of the Western
World,
vol.
II,
p.
302
;
and Taranatha's Geschichte des Buddhismus von
Schiefner,
p.
78,
where
Kumara-liibha stands for Kumara-labdha.
8
Vide Beal's Buddhist Records of the Western
World,
vol.
I,
pp. 225,
226
;
and Turanatha's Geschichte des Buddhismus von
Schiefner,
p.
67.
68
BUDDHIST
LOGIC,
CHAP. I.
IBYA NAGARJOTTA
(ABOUT
300
A.D.).
24. The name
Madhyamilca
was derived from
madhyama,
meaning
the middle. The
Madhyamilca philosophy
was so
called because it avoided two
extremes,
i.e.,
advocated neither
the
theory
of absolute
reality,
nor that of total
unreality,
of
the
world,
but chose a middle
paih^ inculcating
that the world
had
only
a conditional existence. The founder of this school
was
Nagarjuna
or rather
irya Nagarjuna,
who was born at
Vidarbha
(modern Berar)
in
MahakoSala,
8
during
the
reign
of
King
Sadvaha or Satavaha
8
[of
the Andhra
dynasty].*
He
passed many
of his
days
in meditation in a
cave-dwelling
of
the
Sto-parvata,
5
that bordered on the river Krishna. He ww
a
pupil
of S'araha and is said to have converted a
powerful king,
named
Bhoja Deva,
6
to Buddhism.
Compare
-Madhyamika
Vrtti
published
by
the Buddhist Text
Society
of
Calcutta,
chapter
XXIV,
p.
185.
Compare
the
explanation
of the term
Mffdhyamika given by
the Hindu
philosopher Madhavacarya,
in the
Sarvadarsana-samgraha, chapter
on
Bauddha
darana,
translated
by
Cowell and
Gongh,
second
edition,
p.
24
;
and also Satis Chandra
Vidyabhusana's History
of the
Madhyamika
Philos-
ophy
of
Nagarjuna
in the Journal of the Buddhist Text
Society
of
Calcutta, 1897,
part
IV,
pp.
7-20.
Vide
Hwen-thsang's
Travel in Seal's Buddhist Records of tho
Western
World,
vol.
II,
Book
VIII,
p. 97,
and Book
X,
p.
210
;
Watters'
"
On Yuan
Chwang,"
vol.
II,
pp.
201 202
;
and
Wassiljew quoted by
Schiefner in the Geschichte des
Buddhismus,
p.
301.
3
Sadvaha is the same as
Satavaha,
which is a
general
name of the
kings
of the Andhra
dynasty.
Vide Dr. B. G. Bhandarkar's
Early
History
of the
Dekkan,
second edition,
pp.
25-37.
Nagarjuna
wrote an instructive letter to
Satavaha[na],
whose
private
name
in Chinese was
Sh'-yen-toh-cia.
This letter is called
Arya Nagar-
juna
Bodhisattva Suhrllekha. It was translated into Chinese in 434 A.D.
An
English
translation of this letter has
appeared
in the Journal of the
Pali Text
Society
of
London,
1883,
pp.
71-75.
4
The Andhra
kings
ruled the northern
portion
of the Madras Presi-
dency
and the whole of
Kalinga,
and overthrew the Kanva
dynasty
in
northern
India about 31 B.C.
They
remained
powerful up
to 436 A.D.
They
were
Buddhists,
and it was
by
them that the
magnificent
marble
stupa
at Amaravati was erected. Vide SewelTs Lists of
Antiquities
in
Madras,
vol.
II,
pp.
141-146.
6
For an account of
Sto-parvata
or Rri-Saila see
Hwen-thsang's
Life,
Introduction,
p.
xi,
by
Beal
;
Taranatha's Geschichte des Buddhismus
von Schiefner,
p.
84
;
Wilson's MMati-MAdhava,
act I
;
and Satis
Chandra
Vidyabhusana's
Notes on
Batnavali,
pp.
27-29.
6
Vide Taranatha's Geschichte des Buddhismus von Schiefner,
pp.
06,
69-73,
AEYA NlGABJUNA.
69
25.
Nagarjuna
is said to have lived four hundred
years
l
after the nirvana of
Buddha,
that
is,
in 33 B.C. But he does
not
appear
to me to have so
early
a date as he was one of the
early patrons
or founders of the
university
of
Nalanda,
8
which
had
not,
perhaps,
come into existence in the 1st
century
B.C.,
and was
insignificant
*
even at 399
A.D.,
when the Chinese
pilgrim
Fa-hian came to visit India.
Nagarjuna
is stated
by
Lama Taranatha to have been a
contemporary
of
King
Nemi
Candra,
who is
supposed
to have
reigned
about 300 A.D.*
The
1
It is
prophesied
in the
Manju-sri-mula-tantra
(called
in Tibetan
JJjam-dpal-rtsa-rgyud)
that :
(Quoted
in the Introduction to S'es-
rab-sdon-bu
published
in
Calcutta).
"
Four hundred
years
after Buddha's
departure
from the world there
will
appear
a
Bhiksu,
named
Nagarjuna,
who will do
good
to the believers
in the doctrine."
It should be noted that
according
to some books of
Tibet,
Buddha
was born in 614
B.C.,
lived 81
years
and attained nirvana in 433 B.C.
Nagarjuna,
who was born 400
years
after the
nirvana, must,
at this
calculation,
be
placed
in 33 B.C.
2
Vide TSranatha's Geschichte des Buddhismus von
Schiefner,
pp.
66,
69-73.
3
Fahian describes Nalanda as a mere
village
Na-lo : vide Deal's
Travels of Fahian and
Sungyun, p.
111.
*
According
to Lama
Taranatha,
Nagarjuna
was a
contemporary
of
King
Nemi
Candra,
whose
genealogy
is thus traced :
Aksa Candra
Jaya
Candra
^
Ruled in
Aparantaka.
Nemi Candra
Phani Candra
Bhamsa Candra
Ruled in
Magadha.
S'ala Candra
Candra
Gupta
The six
kings, beginning
with Aksa Candra to S'ala
Candra,
are stated to
have
been,
weak and
insignificant,
while Candra
Gupta,
the seventh
king,
70 BUDDHIST
LOGIC,
CHAP. I.
latest date that can be
assigned
to
Nagarjuna
is 401
A.D.,
1
when his
biography
was translated into Chinese
by Kumarajiva.
26.
Nagarjuna's
Madhyamika-karika
is the first work of
the
Mddhyamika philosophy.
In it he has
occasionally
referred
to certain technicalities of
Logic,
such as the
fallacy
of
Sddhya-
sama*
(petitio principii)
in
chapter
IV. He was the author
of several other works
8
on the
Mddhyamika philosophy,
such
as the
(1)
Yukti-sastika karika or
sixty
memorial verses on
argumentation, (2)
Vigraha-vyavartani
karika,
or memorial
verses on
conquering
disputes,
and
(3) Vigraha-vyavartani
vrtti
or a
commentary
on the
Vigraha-vyavartani
karika.
41
In
these works he
has,
as the titles
indicate,
largely employed
the
methods of
Logic
6
to establish the abstruse conclusions of the
Mddhyamika philosophy.
ARYA DEVA
(ABOUT
320
A.D.).
27. Deva
ft
or rather
Arya
Deva was the next writer on the
Mddhyamika philosophy.
He is otherwise known as
Karnaripa,
is described as
having
been
very powerful.
This Candra
Gupta,
who
"
did not take
refuge
in Buddha,"
may
be the same who founded the
Gupta
era in 319 A.D. The
reigns
of his
predecessors
were
very
short.
Nemi Candra
may
be
assigned
to about 300 A.D. Cf. Taranatha's
Geschichto dos Buddhismus von
Schiefner,
pp.
80-83.
1
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
I,
No. 3.
2
The
Madhyamika-kftrika
with
tlje
vrtti of Candra Kirti has been
published by
the Buddhist
Text, Society
of
Calcutta;
the work is
being
republished
in the St.
Petersburg
Buddhist Text series under the editor-
ship
of Professor De La Vallee Poussin. The
following
verse refers to
the
fallacy
of
Sadhyasama
:
(Madhyamika-knrika, chapter IV).
8
For an account of some of the works on the Tantra
by Nagarjuna,
vide Satis Chandra
Vidyabhusana's
Introduction to the
Sragdhara-
stotra in the "Bibhotheca Indica'" series. For the latest researches in
the medical works of
Nngiirjuna,
see Dr.
Palmyr
Cordier's
"
Introduction
A L'Etude des Traites Medicaux Sanscritas
"
printed
in
Hanoi,
1903;
and
for his
hymns
such as
VWWTJpSF?,
f>TCWW
etc< v*de
Tangyur,
Bstod-
pa,
vol. Ka.
*
For an account of these
works,
vide the article
"
Indian
Logic
as
preserved
in
Tibet,
No.
3,"
by
Satis Chandra
Vidyabhusana
in the
Journal of the Asiatic
Society
of
Bengal,
new
series,
vol.
Ill,
No.
7,
1907. For the
philosophical
works of
Nagarjuna,
see
Bunyiu Nanjio's
Catalogue
of the Chinese
Tripitaka, Appendix
I,
no. 3.
6
The
Nyaya-dvlira-tarka-bastra,
as noticed in
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
Nos.
1223, 1224,
is not a work of
Nagarjuna
but of
Dignaga.
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
LOGIC OF THE YOGlClRA SCHOOL. 71
Kana
Deva,
Nila-netra and
Pingala-netra.
He was born in
Southern India and was an eminent
disciple
of
Nagarjuna.
According
to
Hwen-thsang,
1
he visited the countries of Maha-
koala,
Srughna, Prayaga,
Cola and
Vaisali,
in all of which he
won
great
renown
by defeating
the Tirthikas and
preaching
the true doctrines of Buddha.
According
to Lama
Taranatha,*
Deva resided for a
long
time in
Nalanda,
where he was a
Pandita. He flourished
during
the
reign
of Candra
Gupta,
whose date is
supposed
to be about 320 A.D.
8
The latest date
that can be
assigned
to Deva is 401
A.D.,*
when his
biography
was translated into Chinese
by Kumarajiva.
He wrote num-
erous works on the
Madfiyamika philosophy,
such as the
Sataka-sastra, Bhrama-pramathana-yukti-hetu-siddhi,
5
etc.
,
all of which bear evidences of his
knowledge
of
Logic.
LOGIC OF THE YOGACARA SCHOOL
(ABOUT
300-500
A.D.).
28. The word
Yogacara
is
compounded
of
yoga meaning
'
meditation
'
and dcara
meaning
'
practice.'
The
Yogacara*
or
the
contemplative system
was so called because it
emphasised
the
practice
of meditation as means of
attaining
Bhumis
7
or the
seventeen
stages
of Buddhistic Perfection. The chief
dogma
established in it is
alaya-vijnana^
the basis of conscious
states,
I,
No. 4
;
and Walters'
"
On Yuan
Chwang,"
vol.
I, p. 321,
vol.
II, pp.
225-226.
1
Vide Beal
J
B Buddhist Records of the Western
World,
vol.
I,
Book
IV,
pp. 186-190,
Book
V,
p.
231
;
vol.
II,
Book
X,
pp.
210, 227,
Book
XII,
p.
302,
Book
VIII,
pp.
98-102.
2
Vide Lama Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
83-86 and 93.
3
Vide foot-note
4, p.
69.
*
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
I,
No. 4.
6
Vide Satis Chandra
Vidyabhusana's
"Indian
Logic
as
preserved
in
Tibet No. 3
"
in the Journal of the Asiatic
Society
of
Bengal,
new
series,
vol.
Ill,
No.
7,
1907.
The
Yogacara
philosophy
is
generally
known in
China,
Tibet and
Nepal
as
Y'tgacdrya.
For an account of this
system,
vide Watters'
"
On
Yuan
Chwang,*'
vol.
I,
p.
356
;
Dr.
Schlagintweit's
Buddhism
quoted
in the Journal of the Buddhist Text
Society
of Calcutta for
1895, part
II,
Appendix
IV.
Compare explanation
of the word
Yogacara given by
the Hindu Phil-
osopher Madhavacarya
in the
Sarvadarsana-samgraha, chapter
on Bauddha
darsana,
translated
by
Cowell and (
lough,
second
edition,
p.
24. Vide
also Satis Chandra
Vidyabhusaiia's
*
6
The
Madhyamika
School
"
in the
Journal of the Buddhist Text
Society
of
Calcutta, 1895,
part
11,
p.
4.
1
Vide
Dharma-samgraha,
LXIV and
LXV,
edited
by
Max Miiller and
Wenzel.
8
For an
explanation
of
dlaya-vijnana,
see Satis Chandra
Vidyabhusa-
na's note on
p.
2 of the Lankavatara
Sutra,
Calcutta Buddhist Text
Society's edition,
and also see
p.
45 of the same work.
72 BUDDHIST
LOGIC,
tJHAP. I.
which is the same as our
'
ego
'
or
'
soul.*
It is not known who
was the founder of the
Togdcdra
school,
but in the Tibetan and
Chinese books the Lankavatara
Sutra, Mahasamaya
Sutra,
Bodhisattva-carya-nirdesa
and the
Sapta-daabhumi-gastra-
yogacarya
have been named as the
prominent
old works of the
system.
1
THE Lafckavatara Sutra
(ABOUT
300
A.D.).
29. The Lankavatara SUtra
8
is a
very
sacred work as it is
one of the Nava Dharmas. The exact date of it is
unknown,
beyond
the fact that it was translated into Chinese in 443 A.D.
8
The
approximate
date seems to be 300
A.D.,
for,
it existed
at or before the time of
Arya
Deva who mentions it.
4
This
work
speaks
in a
prophetic style
of the
Naiyayikas (dialecti-
cians)
and Tdrkikas
(logicians).
Thus in
chapter
II of the
work Mahamati asks Buddha :
"Say
how in the time to come
Naiyayikas
will flourish?"
6
1
Vide Section Mdo of the
Tangyur
;
Lama Taranatha's Geschichte dee
Buddhismus von
Schiefner,
p.
Ill f
;
Bunyiu Nanjio's Catalogue
of the
Chinese
Tripitaka, Appendix
I,
No. 1
;
BeaFs Buddhist Records of the
Western
World,
vol.
I,
p.
226,
vol.
II,
pp.
220,
275
;
and Watters'
"
On
Yuan
Chwang,"
vol.
I,
p.
371.
a
The Sanskrit
original
of this work is
being published by
the Buddhist
Text
Society
of Calcutta under the
editorship
of Rai Sarat Chandra
Das,
C.I.E.,
and Dr. Satis Chandra
Vidyabhusana.
The work also exists in
Chinese and Tibetan.
Hwen-thsang
mentions the
Lankavatara,
vid
(
'
Beal's Buddhist Records of the Western
World,
Book
XI,
p.
251.
Vide an account of the Lankavatara Sutra
by
Satis Chandra
Vidya-
bhusana in the Journal of the
Royal
Asiatic
Society
of Great Britain
and
Ireland,
1906.
3
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
nos.
175,
176 and 177.
*
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
nos.
1259,
1260 and
Appendix
I,
no. 4.
&
The Sanskrit
original
runs as follows :
(Lankavatara
Sutra,
Asiatic
Society
of
Bengal's
MSS.,
chapter
II,
leaf
11).
The Tibetan version runs thus :
(Kangyur,
Mdo,
vol.
V,
Asiatic
Society
of
Bengal's xylograph).
MAlTBEYA. 73
"
How is tarka
(reasoning
or
argumentation)
corrected,
and how
is it carried on ?
>?1
Again
in
chapter
X of the work we read :
"
Whatever is
produced
is destructible: this is the conclusion
of the Tarkikas."
*
MAITKEYA
(ABOUT
400
A.D.).
30. The date of the
Mahasamaya-sutra
s
is not known. The
Bodhisattva-carya-nirdea
was translated into Chinese
during
414-421 A.D. and the
Sapta-dasa-bhurni-sastra-yogacarya
in
646-647 A.D. The author of these two works was
Maitreya
*
(called
in Chinese
'
Mirok
'),
who lived 900
years
after the
nirvana of
Buddha,
that is about 400 A.D.
5
He is
reported
by Hwen-thsang
to have communicated the materials of three
Buddhist treatises to
Arya Asanga
while the latter was
residing
in a
monastery
in
Ayodhya.
6
In the
Sapta-dasa-bhiimi-sastra-
yogacarya
7
Maitreya
has discussed certain
topics
of
Logic,
a
(Lankavatara
Sutra,
chapter
II,
leaf
11,
A.S.B.
MSS.)
(Kangyur,
Mdo,
vol. V.
)
TV t
(Lankavatara
Sutra,
chapter
X,
leaf
143,
A.S.B.
MSS.)
(Kangyur,
Mdo,
vol.
V.)
3
Vide Dr.
Schlagintweit's
Buddhism
quoted
in the Journal of the
Buddhist Text
Society
of
Calcutta,
1895,
part
II,
Appendix
IV,
p.
16.
4
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix I,
No. 1.
6
Vide
"
Hindu
Logic
as
preserved
in China and
Japan," by
Dr.
Sugiura, p.
30.
Vide Watters'
"
On Yuan
Chwang,"
Vol.
I,
pp.
35556. The three
treatises are :
Saptadasabhumisastra-yogacarya,
Sutralankaratika and
Madhyanta vibhaga
sastra.
7
It is
perhaps
this work which is called
Yoga by
Dr.
Sugiura,
vide
its Chinese version Yuka
Ron,
Book XV.
74 BUDDHIST
LOGIC,
CHAP. I.
short account of which is
given
below from the researches of
Dr.
Sugiura.
1
31.
Maitreya mainly
discussed the
practical questions
of
Logic
as is evident from the titles of some of the
chapters
of
his
work,
viz. :
(1)
Of Kinds of
Debate, (2)
Of Occasions
of
Debate, (3)
Of the Attributes of the
Debator, (4)
Of
Defeat,
etc.
But
occasionally
there was mixed in with the discussions some
Pure
Logic
too. A thesis
[pratijna] ,
according
to
Maitreya,
is
to be
supported by
a reason
[heiu]
and two
examples [drstanta].
Validity
of the reason and of the
examples requires
that
they
be based either
(1)
on fact
[pratyaksa]
, (2)
on another inference
[anumdna]
,
or
(3)
on
holy saying [dgama]. Analogy
or
Compari-
son
[upamdna]
is omitted. The form of
reasoning
is illustrated
as follows :
1. Sound is
non-eternal,
2. Because it is a
product,
3. Like a
pot,
but not like ether
[akasa'],
4. A
product
like a
pot
is
non-eternal,
5.
Whereas,
an eternal
thing
like ether is not a
product.
ABYA ASANGA
(ABOUT
450
A.D.).
32.
Asanga,
2
called in Chinese
Mucak,
was born in Gandhara
(modern Peshwar).
He was at first an adherent of the Mahisa-
saka
8
sect and followed the Vaibhdsika
philosophy
of the Hina-
yana.
Later on he became a
disciple
of
Maitreya
and
adopted
the
Yogdcdra philosophy
of the
Mahayana.
He is said to have
lived for some
years
as a
pandita
in Nalanda.
4
He lived about
450
A.D.
6
The latest date that can be
assigned
to him is 531
A.D.,
6
when one of his
works,
called the
Mahayana-sampari-
?raha-astra,
was translated into Chinese.
Hwen-thsang
in the
th
century
A.D. saw the ruins of
Sangfi
dramas in KauSambi
and
Ayodhya,
where
Asanga
resided for some
years.
7
He wrote
12
works,
most of which still exist in Chinese and Tibetan ver-
sions.
8
J
Vide
"
Hindu
Logic
as
preserved
in China and
Japan," p.
30.
2
Vide
Hwen-thsang's
Travel in BeaTs Buddhist Records of the Wes-
tern
World, Vol.
I,
pp.
98,
227 and 236.
3
Vide Watters'
"
On Yuan
Chwang,
"
Vol.
I,
p.
357.
*
Vide
Taranatha's Geschichte dos Buddhismus von
Schiefner,
p.
1 22.
&
Asanga
is
approximately placed
at 450 A.D. as he was the eldest-
brother of
Vasubaiidhu
(q.v.)
who lived about 480 A.D.
6
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
I,
No. 5.
^
See Beal's Buddhist
Records,
Vol.
I,
pp. 98, 227,
236.
8
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix I,
no. 6.
VASUBANDHTT.
75
33. Dr.
Sugiura
has ascertained from Chinese sources that
Asanga
treated
Logic
in the tenth volume of
Genyo,
in which he
simply reproduced
the conclusions of his master
Maitreya,
and
also in the sixteen volumes of
Zaschuh,
in which he showed a
slight
originality. Asanga's
form of
reasoning,
which is some-
what different from
Maitreya's,
is
given
below :
1. Sound is non-
eternal,
2. Because it is a
product,
3. Like a
pot (but
not like
ether) ;
4. Because a
pot
is a
product
it is non-eternal
;
so is
sound, as it is a
product
:
5. Therefore we know sound is non-eternal.
Here we find that
Asanga
made some
improvement
on the
form of
syllogism adopted
in the
Logic
of his master. The
basis of
Maitreya's inference,
so far as it related to the connec-
tion between
"
producod-ness
"
and
'
'
non-eternality,"
was a
mere
analogy
founded
upon
a
single
instance. This connection
(between
* '
produced-ness
"
and
"non-eternality"
in the case
of the
pot) might
be accidental.
Asanga emphasised
the essen-
tial connection between
tf
produced-ness
"
and
"
non-eternality
"
by saying
"Because a
pot
is a
product,
it is non-eternal.'* In
so
doing
he
appealed
not
merely
to an instance but to a law.
VASUBANDHU
(ABOUT
480
A.D.).
34.
Vasubandhu,
2
called in Chinese
Seish,
was born in
Gandhara
(modern Peshwar),
where a tablet to his
memory
was seen
by Hwen-thsang
in the 7th
century
A.D. His
father's name was Kausika. He
began
his career as a Vai-
bhdsika
philosopher
of the Sarvastivada
sect,
but was later
converted
by
his eldest brother
Asanga
to the
Yogacara
school
of the
Mahdydna.
He
passed many years
of his life in
S'akala,
Kausambi and
Ayodhya,
in the last of which
places
he died at
the
age
of
eighty years.
He was a friend of Manor
atha,
a
master of the Vaibhasika
S'astra,
who flourished in the middle
of the thousand
years
after the nirvana of
Buddha,
that is
before 500 A.D. He was a
contemporary
of another Vaibhasika
The
original
Sanskrit text of
Asanga's Vajracchedika
has been
pub-
lished
in the Anecdota Oxoniensia edited
by
Professor Max Miiller.
i
Vide
"Hindu
Logic
as
preserved
in China and
Japan"
by
Dr.
Sugiura, p.
31.
a
Vide
Hwen-thsang
s Travel in Seal's Buddhist Records of the Wes-
tern
World,
Vol.
I,
pp.
98, 105, 172, 193, 225,
236
;
and Watters' "On
Yuan
Chwang,"
Vol.
I,
p.
210.
76
feTODHIST
LOGIC,
CtfAP. I.
teacher,
named
Sanghabhadra,
who lived about 489 AJ).
1
So
we
may approximately
fix the date of Vasubandhu at about
480 A.D. His
biography
2
was translated from Sanskrit into
Chinese
during
557-569 A.D. Vasubandhu was the author
of a
large
number of
very
valuable works
8
including
the Tarka-
sastra,
which consists of three
chapters
and is
perhaps
the first
regular
Buddhist work on
Logic.
This work was translated into
Chinese in 550 A.D. The Chinese version still
exists,
while
the
Sanskrit
original
has been
long
lost. The work
appears
to
have been
translated into Tibetan
too,
but
my persistent
efforts
to
discover the Tibetan version were unsuccessful.
35.
Dr.
Sugiura
4
from Chinese sources has ascertained that
in the 7th
century A.D.,
while
Hwen-thsang
was in
India,
he
saw
three other books on
Logic
attributed to
Vasubandhu,
which are
called in Chinese
Bonki,
Ronshiki and
Ronshin,
res-
pectively.
In the
Ronki,
quoted by
Kwei-ke,
Vasubandhu
maintained that a thesis can be
proved by
two
propositions only,
and
that, therefore,
the
necessary parts
in a
syllogistic
inference
are
only
three
6
(i.e. paksa
or minor
term,
sadhya
or
major
term
1
Sanghabhadra
translated
Vibhasa-vinaya
into Chinese in 489 A.D.
Vide
Bunyiu Nanjio's
Catalogue
of the Chinese
Tripitaka, Appendix
II,
No. 95.
Mr.
Takakusu,
in a
very
learned article on Paramartha's Life of Vasu-
bandhu and the date of
Vasubandhu
published
in the Journal of the
Royal
Asiatic
Society
of
Great Britain and
Ireland, January 1905, says
that
Sanghabhadra,
contemporary
of
Vasubandhu,
was the translator of
the
Samantapasadika
of
Buddhagho?a
into Chinese in 488 A.D.
*
Vide
Bunyiu
Nanjio's
Catalogue
of the Chinese
Tripitaixa, Appendix
I,
No. 6. The
statement that there was an older translation of the life
of Vasubandhu
by Kumarajiva
A.D. 401-409 but that it was lost in 730
A.D.,
cannot be
accepted
without further
testimony.
Takakusu
says
that
* *
some
Catalogues
mention
by
mistake that such a work was then
in existence
"
:
vide Journal of the
Royal
Asiatc
Society
of Great Britain
and
Ireland,
January 1905,
p.
39.
3
Vide
Bunyiu
Nanjio's
Catalogue
of the Chinese
Tripitaka, Appendix
I,
No. 6.
*
Vide Dr.
Sugiura's
"
Hindu
Logic
as
preserved
in China and
Japan,"
p.
32.
6
The Jaina
logician
Siddhasena Divakara
'probably
refers to Vasuban-
dhu,
when he
says
that
according
to some
logicians antarvyapti (internal
inseparable connection)
consisting
of
paJcea
or minor
term, sadhya
or
major
term and hetu or middle term is
quite enough
ID
establishing
a
thesis,
and that
drstanta
or
example
is
altogether
useless. Siddhasena
Divakara writes :
^r
^t
n
$
n
(Nyayavatara
of Siddhasena Divakara,
edited
by
Satis Chandra
Vidyabhusana
and
pub-
lished
by
the Indian Research
Society
of
VASUBANDHTJ.
77
and hetu or middle
term).
But it is to be
regretted
that these
three
logical
works are lost, and we cannot know how far the
theory
of
syllogism
was
developed
in them. The work in
Chinese from which
alone we can know
anything
of his
Logic
is his
polemic against
heresies
(Nyojits-ron).
1
In this book he
gives
the
following
form of
reasoning
:
1. Sound
is
non-eternal,
2. Because it is a
product
of a
cause,
3.
Things produced by
a cause are non-eternal like a
pot,
which is
produced by
a cause and is non-eternal
;
4. Sound is an instance of this
(kind),
5. Therefore
sound is non-eternal.
l
Is this the same work as the Tarka-sastra
already
referred to ?
CHAPTER II.
SYSTEMATIC
BUDDHIST WRITERS ON LOGIC
(5001200 A.D.).
LOGIC DISTINGUISHED FROM PHILOSOPHY.
36. In the
previous chapter
we have seen that from the
origin
of Buddhism in the 6th
century
B.C. to its
expansion
into four
philosophical
schools in the 4th
century
A.D.,
there were no
systematic
Buddhist works on
Logic,
but
only
a few
stray
refer-
ences to that science in the works on
philosophy
and
religion.
During
400 500
A.D.,
Maitreya, Asanga
and Vasubandhu
handled
Logic,
but their treatment of it was
merely incidental,
being
mixed
up
with the
problems
of the
Yogacara
and Vaibhasika
schools of
philosophy.
Vasubandhu's three works
'
on Pare
Logic
mentioned
by Hwen-thsang
are now lost and
consequently
their merits cannot be
judged.
With 500 A.D.
began
a
period
when
Logic
was
completely
differentiated from
general philoso-
phy,
and a
large
number of Buddhist writers
gave
their un-
divided attention to that branch of
learning. Dignaga
is the
earliest known writer of this
period.
37. ACARYA
DIGNAGA FATHER OF
MEDIEVAL LOGIC.
[Flourished
in
Andhra,
modern
Telingana
in the Madras
Presidency,
about 600
A.D.]
The likeness of
Dignaga reproduced
in the next
page
is taken from the
Tibetan
Tangyur
(Mdo, Ce,
folio
1)
which was
put
in its
present
form
by
the celebrated Lama
Bu-ston,
who
passed
tho last
days
of his life
at the
monastery
of Sha-lu,
twelve miles south-east of Tashi
Ihun-po.
Bu-ston,
who lived
early
in the fourteenth
century
A.D.
,2
must have
copied
the likeness from some earlier
specimen,
which was taken to
Tibet
during
her intercourse with India between 600 A.D. and 1200 A.D.
A
peculiarity
of this likeness is its
cap.
In the
early
Buddhist Church
monks were not allowed to wear
any
head-dress
(vide
the Patimokkha
rules of the
Vinaya Pitaka).
With the introduction of
Mahay
ana in the
first
century
A.D.
by
Kaniska,
a
great change
was effected in the dress
of
monks,
and
caps
of various
shapes
were invented.
The hat worn here
is called Panchen-shwa- dmar3 or
'*
Pandita's red
cap,*'
with a
pointed
1
Vide Book
II,
Chapter
I,
under the head
"
Vasubandhu."
2
Vide Sarat Chandra Das's Tibetan
Dictionary, p.
870.
3
Vide Waddell's
Lamaism,
pp.
194196.
ACABYA DIGNAGA. 79
peak
and
long lappets.
The
lappets
of the
cap
were
lengthened
in
pro-
portion
to the rank of the wearer.
It is not known when the
' '
Pandita's
cap
"
was first introduced. It
is said to have been taken to Tibet in 749 A.D.
by
S'anta Raksita.
"Pandita
"
was a
degree
which was conferred
by
the Vikramasila Uni-
versity
on its successful candidates. It is not known what title the Uni-
versity
of Nalanda
conferred on its
distinguished
students.
Perhaps
in that
university,
too,
the title
"
Pandita
"
was
recognised,
and
"
Pan-
dita's
cap
''
was
possibly
a distinctive
badge
of the scholars of that
famous
university
where
Dignaga
distinguished
himself in
philosophical
controversies.
The woollen shawl worn here is indicative
of the fact that after Bud-
80 BUDDHIST
LOGIC,
OHAP. H.
dhism had
spread
into cold
climes,
monks like Brahmanic
sages
were
allowed to
put
on suitable warm clothes. There is also in the
palms
of
the
image
a thunderbolt called in Sanskrit
Vajra
and in Tibetan
Dorje,
which is a remover of all evils. The halo round the head of the
image
indicates that
Dignaga
was a saint.
LIFE OF DIGNAGA
(ABOUT
500
A.D.).
38.
Dignaga
or rather
Acarya Dignaga
is called in Tibetan
Phyogs-glan.
He
l
was born in a Brahmana
family
in Simha-
vaktra near
Kafici,
modern
Conjeeveram
in the Madras Presi-
dency. By Nagadatta,
a Pandita of the
Vatslputrlya
sect,
he
was admitted to the
religious system
of that sect and attained
erudition in the
Tripitaka
of the
Hlnayana.
Afterwards he be-
came a
disciple
of
.Acarya
Vasubandhu with whom he studied all
the Pitakas of the
Mahay
ana and
Hlnayana.
He
miraculously
saw the face of
ManjusrI,
the Buddhist
god
of
learning,
from
whom he received
inspiration
in the Law
(Dharma)
. A few
years
later he was invited to Nalanda
(
Vide
appendix A)
where he
defeated Brahmana
Sudurjaya
and other Tlrtha dialecticians
and won them to the doctrine of Buddha. Since he had refuted
chiefly
the Tlrtha controversialists he was called the
"
BuJl in
discussion"
(Sanskrit: Tarkapuhgava,
and Tibetan: Rtsod-
pahi-khyu-mchog).
He travelled
through
Orissa andMaharastra
to the
south,
meeting
the Tlrtha controversialists in discussions.
At Maharastra he is said to have resided
frequently
in the
Beam's
Monastery.
8
At Orissa he converted Bhadra
Palita,
Treasury-minister
of the
king
of the
country,
to Buddhism.
He was a man of vast
learning
and
wisdom,
and
practised
during
his life-time twelve tested virtues. He is said to have
died in a
solitary
wood in Orissa.
39.
Dignaga
must have lived before 557 569 A.D.
S
when
two of his works were translated into Chinese. The
early
limit
1
This account of
Dignaga
is taken from Lama Taranatha's
Geschichte
des Buddhismus von
Schiefner,
pp.
130 136. Lama Tara-
natha also relates that
Dignaga frequently
resided in Orissa in a cavern
of a mountain called Bhorasila where he used to
give
himself
up
to
contemplation.
Ho was
specially
versed in incantation formulas. It is
stated that the stem of a
myrobalan
tree called Mustiharitaki in the
garden
of Bhadra Palita in Orissa
entirely
withered,
but it revived in
seven
days
after
Dignaga
had uttered incantation for its restoration.
For a fuller account of
Dignaga
vide Satis Chandra
Vidyabhusana's
*'
Dignaga
and his
Pramana-samuccaya
"
in the Journal of the Asiatic
Society
of
Bengal,
Vol
I,
No.
9,
1905.
a
Vide Watters' On Yuan
Chwang,
Vol.
II,
p.
122.
3
Vide
Bynyiu Nanjio's Catalogue
of the Chinese
Tripitaka, App.
1,
No.
10,
where
Dignaga
is called Jina. The Chinese name of
Dignaga
has been
wrongly
rendered as Jina
by Japanese
writers as well as Rev.
Beal.
LIFE OF DIGNAGA. 81
of liis date iii 480 A.D. when his teacher Vasubandhu lived.
Dignaga
flourished
possibly
about 500 A.D. when the Buddhist
kings
of the Pal lava
'
dynasty
ruled the eastern coast of South-
ern India.
40. We have
already
seen that
Dignaga
travelled in
Nalanda,
Orissa,
Maharastra and Daksina
(Madras) entering every-
where into
disputes
with controversialists. He attacked his
opponents
as
frequently
as he was attacked
by
them. His
whole life was
passed
in
giving
blows and
receiving
counter-
blows. On account of this love of discussion he
was,
during
his
life-time,
called the
"
Bull in discussion
"
(Tarka-pungava)*
Even his death did not terminate the
great
intellectual war in
which he had been
engaged
:
though
he could no
longer
offer
any
violence,
his
opponents
continued to fall
upon
him with
force. Mark the
volleys
on his dead
body
coming
from no
mean warriors !
Kalidasa,
3
the
prince
of
poets,
warns his
poem
to avoid the
"rugged
hand"
(sthula-hasta)
of
Dignaga.
Udyotakara,*
the eminent
logician,
calls
Dignaga
"
a
quibbler
"
(Kuldrkika). Vacaspati
Misra
B
describes him as
' '
an
erring
one
' '
(bhrdnta)
and
speaks
of his
"
blunders
"
(bhrdnti).
Mallinatha
rt
compares
him with a
' '
rock
'
'
(adrikalpa).
Kumarila Bhatta and
Partha-sarathi Misra
7
turn their arrows
against
him. The
1
On tho downfall of the Andhras in 436
A.D.,
the PaUavas rose to
power. They
were in their turn driven out of their northern
possessions,
the
kingdom
of
Vengi, by Kubja
Vhnuvardhana of the Eastern
Chalukya dynasty. Durins:
552 580
A.D., Kanci,
the
capital
of the
Pallava
kings,
was
captured by Vikramaditya
I. of the Western
Chalukya dynasty.
Vide Sewell's Lists of
Antiquities, Madras,
Vol.
II,
pp.
141,140^,148,
149 and
211,
212.
2
Vide Lama Taranatha's Geschichte des Buddhismus von
Schiefner,
p.
134.
8
Vide
Meghaduta, Purva-megha,
verse 14.
Udyotakara's Nyaya-vartika,
Introductory
stanza,
p. 1,
in the
Biblio-
theca
Indica series.
Compare
also
Nyaya-vartika, 1-1-4,
pp.
43 44
;
1-1-5,
p.
52
; 1-1-6,
pp.
6061
; 1-1-7,
p.
63,
etc.
6
Vide
Vacaspati
Misra's
Nyaya-vartika-tatparya-tika,
edited
by
Gan-
gadhara
Sastri, 1-1-1,
pp.
1,
31
; 1-1-4,
pp.
7677, 9798, 102;
1-1-5,
p.
102; 1-1-6,
p.
135, etc.
Mallinatha^
commentary
on verse 14 of the
Meghaduta,
PGrva-megha.
1
Vide Partha-f-arathi's
gloss
on 59 60,
Anumanapariocheda
of
Kuma-
rila Bhatta's vartika on the 5th Sutra of Jaimini.
82 BUDDHIST
LOGIC,
CHAP. II.
Vedantins and Jainas
L
were not inactive in their
hostility.
Even Dharmaklrti
2
the Buddhist
sage attempted
to
oppose
him.
Dignaga
must have been a
very
strongly
built
man,
both
physical!}
7
and
mentally,
otherwise he could
hardly
have lived
for a
single day
under assaults from so
many
sides. Those of
his works which still exist enable us somehow to measure his
strength
and his weakness.
DIGNAGA'S
Pramana-samucoaya.
3
41. The
Pramana-samuccaya
is one of the
grandest literary
monuments of
Dignaga.
It is said to have been
composed
while he was
residing
on a
solitary
hill near
Verigi
in
Andhra
*
(modern Telingana)
in the Madras
Presidency. Seeing
J
Vide the works of Prabhacaridra and
Vidyananda
referred to in.
the
J.B.B.R.A.S.,
Vol.
XV1I1,
p.
229. Tho
Digambura
Jaina
logician
Dharmabhusana,
in
controverting
the VaKesika doctrine of
Samanya,
generality, quotes
in
support
of his own conclusion tho
following
verse
of
Dignaga
:
(Quoted
111 Dharmabhusana's
Nyaya-
dipika, Chap. III).
The same verse has been
quotod
in a little altered form
by
the Hindu
philosopher
Madhavaearya
as follows :
>
(Sarvadar^ana samgraha, chapter
on
Bauddhadar^ana).
2
Vide the head
"
Dharmakirti
"
which follows.
3
The account of the
composition
of the
Pramana-samuccaya given
here is taken from Lama Taranalha's Ueschichte des Buddhismus von
Schiefner,
pp.
132,
133
;
and the Tibetan
Pag-sam-jon-zang
edited
by
Rai
Sarat Chandra
Das, Bahadur, C.I.E.,
pp.
62,
75. 100 and LXVII.
4
Vide
Hwen-thsang's
Travel in Beal's Buddhist Records of the
Western
World,
Vol.
II,
pp.
218, 219 and 220 where the Chinese term for
Dignaga
is
wrongly
rendered as Jina.
Hwen-thsang gives
the
following
account of the
composition
of the
Pramana-samuccaya
:
"
When
Dignaga
began
to compose a useful
compendium [presumably
the Pramana-samuc-
caya]
for
overcoming
the difficulties of the
Hetuvidya-iastra,
the moun-
tains and
valleys
shook and reverberated ; the
vapour
and clouds
changed
their
appearance,
and the
spirit
of the mountain
appeared
before
him,
ask-
ing
him to
spread
abroad the sastra
(Hetuvidya).
Then the Bodhisattva
(Dignaga)
caused a
bright light
to shine and illumine the dark
places.
Surprised
at this
wonder,
the
king
of the
country (Andhra)
came near him
and asked whether he was
entering
into nirvana. When the
king spoke
of the infinite bliss of nirvana
Dignaga
resolved to enter into it. Mafi-
DIGNAGA's PBAMANA-SAMTJCCAYA.
83
that the S'astras on Dialectics written earlier
by
him remained
scattered
about,
he resolved to collect them.
Accordingly, put-
ting together fragments
from
particular
works,
he
engaged
him-
self in
compiling
in verse a
compendium
called the Pramana-
samuccaya.
While he was
writing
the
opening
lines the earth
trembled and all the
places
were filled
with
light
and a
great
turnu
l
t was
audible. A Brahmana named Isvara-
krsna
'
surprised
at this wonder came to .A
carya Dignaga,
and
finding
that he had
gone
out to collect
alms, wiped
out the
words he had written.
Dignaga
came and rewrote the words
and iSvara-krsna
wiped
them out
again. Dignaga
wrote them
a third time and added :
<c
Letno one
wipe
this out even in
joke
or
sport,
for none should
wipe
out what is of
great impor-
tance;
if the sense of the
expression
is not
right,
and one
wishes to
dispute
on that account, let him
appear
before me in
person.
1 '
When after
Dignaga
had
gone
out to collect
alms,
the
Brahmana
again
came to
wipe
out the
writings
he saw what
was added and
paused.
The
.Scary
a
returning
from his rounds
for meal met the Brahmana :
they
began controversy,
either
staking
his own doctrine. When he had
vanquished
the Tirtha
(Brahmana)
several times and
challenged
him to
accept
the
Buddhist
doctrine,
the Tirtha scattered ashes
pronouncing
in-
cantations on
them,
and burnt all the
goods
of the
Jcarya
that
happened
to lie before him
;
and when the
.Acarya
was
kept
back
by
fire the Tirtha ran
away. Thereupon Dignaga
reflected that since he could not work the salvation of this
single
individual,
he would not be able to work that of others. So
thinking
he was on the
point
of
giving up
his
purpose
of com-
piling
the
Pramana-samuccaya
when the Bodhisattva
Arya
ManjuSri miraculously appeared
before him in
person
and
said :
"
Son, refrain,
refrain : the intellect is infected
by arguing
with mean
persons
Please know that when
you
have demon-
strated it this S'astra cannot be
injured by
the host of Tirthas.
I undertake to be
your spiritual
tutor till
you
have attained the
jusTi,
the
god
of
learning, knowing
his
purpose
was moved with
pity.
He
came to
Dignaga
and said :
"
Alas ! how have
you given up your great
purpose,
and
only
fixed
your
mind on
your
own
personal profit,
with nar-
row
aims,
giving up
the
'purpose
of
saving
all."
Saying
this he directed
him to
explain
the
Yogacaryabhumi-sastra
and
Hetuvidya-sastra. Dig-
naga receiving
these
directions, respectfully
assented and saluted the
saint. Then he
gave
himself to
profound
study
and
explained
the Hetu-
vidya-sastra
and the
Yoga
discipline.
l
Isvarakrsna here referred to was
very probably
the author of the
Samkhya
karika.
84 BUDDHIST
LOGIC,
CHAP. II.
stage
of
perfection
In later times this 6astra will become the
sole
eye
of all the astras."
'
So
saying Manju^rl disapppeared
arid
Dignaga
resumed his
work and
completed
the
Pramana-samuccaya.
42. The
Pramana-samuccaya
3
is a Sanskrit work written
in anustnbh metre. The Sanskrit
original
of it is lost but a
Tibetan translation still exists. The translation was
prepared
by
an Indian
sage
named Hema Varma
(
in Tibetan :
(jser-
gyi-go-cha)
and a Tibetan
interpreter
named
Dad-pahi-ses-rab
in the
monastery
of
S'es-pahi-dge-giias.
It
occupies
folios 1 13
of the
Tangyur,
section
Mdo,
volume Ce.
s
In Tibetan it
is called
Tsiiad-mahi-mdo-kun-las-btus-pa (
=
Pramana-sutra-
samuccaya)
or
briefly Tshad-ma-kun-las-btus-pa (
=
Pramana-
samuccaya) signifying
a
compilation
of
aphorisms
on
Pramana,
valid
knowledge.
It
begins
thus :
"
Bowing
down before
Sugata
the teacher and
protector
who is Pramana
incarnate,
and benefactor of the
world, I,
for the sake of
expounding
Pra-
mana
(valid
knowledge), put together
here various scattered
matters,
compiled
from
my
own works."
*
In the
closing
lines
Pag-sam-jon-zang,
edited bv Bai Sarat Chandra
Das, Bahadur, C.I.E.,
p.
101.
*
Probably
the same as
**
The S'astra on the
grouped
inferences,"
vide Takakusu's
I-tsing, p.
167.
3
The volume Ce of the
Tangyur,
section
Mdo,
was
put
at
my disposal
by
the India
Office, London,
through
Mr. Thomas.
(Tangyur.
Mdo, Ce,
folio
1).
DIGNAGA'S PRAMANA-SAMUCCAYA. 85
it is stated that
"
Dignaga,
tlie subduer of controversialists in
all
regions
and the
possessor
of
elephantine strength,
compiled
this from his own works."
]
43. It is divided into six
chapters
which are named
respec-
tively: (i) Perception (Sanskrit: Pratyaksa,
Tibetan:
Mnon-
sum) ;
(2)
Inference for one's own self
(Sanskrit
: Svarthanumana
,
Tibetan :
Ran-don-gyi-rje-dpag)
;
(3)
Inference for the sake of
others
(Sanskrit
: Pararthanumana* Tibetan :
(jshan-gyi-don-
gyi-rje-dpa)
:
(4)
Three characteristics of the Middle Term
(Sanskrit
:
Tri-rupa-hetn,,
Tibetan :
TshuJ-sum-g-tan-tshigs)
and
Rejection
of
Comparison (Sanskrit: Upamana-khanffana,
Tibetan .
Dpe-dari-dpe-ltar-snan-pa)
; (5) Rejection
of Credible Word or
Verbal
Testimony (Sanskrit
:
S'abdanumananirasa,
Tibetan :
Sg;ra-
rje-dpag-mm)
;
and
(6)
Parts of a
syllogism (Sanskrit
:
Nyaya-
vayava,
Tibetan :
Rigs-pahi-van-lag).
44.
Dignaga
does not
give any
formal definition of
Percep-
p
.
tion,
which is well known as the know-
orcep
ion.
ledge
of
objects
derived
through
the
channels of the senses. But he describes
Perception
as that
which is freed from
illusory experiences
and is unconnected with
name,
genus,
etc.
2
Suppose
a man in the
twilight
mistakes a
rope
for a snake : hi^
experience
of the snake is
merely illusory
(Tangyur.
Mdo, Ce,
folio
13).
2
In
chapter
I of the
Pramana-samuocaya, Dignaga
describes
Percep-
tion as follows :
The Sanskrit
equivalents
for those two lines are as follows :
(Pramana-samuccaya, chapter I).
The first of these lines has
actually
been
quoted,
and
Dignaga's
whole
theory
of
Perception
severely criticised, by
the Hindu
logician
Udyota-
kara in his
Nyaya-vartika,
1-1-4.
86 BUDDHIST
LOGIC,
CHAP. II.
and is
not, according
to
Dignaga,
an act of
Perception. Digna-
ga
contends
that
Perception
is also not connected with
name,
genus,
etc.
Suppose
I see a cow. This
cow,
which I
see,
is a
peculiar
one. Its infinite
peculiarities
can
only
be realised
by
me who have seen it. If I
proceed
to indicate this cow to
other
persons by saying
that I saw a cow which is named Dittha
or which is
red, etc.,
I can
only convey
to those
persons
the
idea of a cow of a certain
class,
that
is,
a cow
possessing
the
common characteristics of a class of
cows,
but can never
express
to them the individual cow which I saw. Hence it follows that
(a
result
ot)
Perception
cannot be
properly expressed by
name,
genus,
etc. But
very
different is the case with inference.
Knowledge
derived
through
inference is
general,
and can be well
expressed by
name
genus,
etc.,
wherea that derived
through
Perception
is
particular,
and is
incapable
of
being properly
com-
municated to others
by
name,
genus,
etc.
45. In the
chapter
on
Perception Dignaga
has criticised the
Hindu
logician Vatsyayana,
who concluded that the mind
^.
...
^ r
_
(manas)
was a
sense-organ,
because it
Djernaga criticises Vat- , ->
,
.
.
syayana
was ac
'
ce
pted
as such in several
systems
of
philosophy,
and the view was not
op-
posed
in the
Nyay
a-s iitra
according
to the maxim
'*
if I do not
oppose
a
theory
of
my opponent
j
it is to be understood I
ap-
prove
of it."
Dignaga
criticises this maxim of
Vatsyayana
saying
:
"
if silence
proved
assent it was useless for the
Nyaya-
sutro to mention oilier Fense-
organs."
'-
'
Vatsyayana
writes :
Dignaga
writes :
fa
vj
(Nyayabhu^ya, 1-1-4).
(Pramana-samuccaya, chapter I).
The Sanskrit
originals
of the linos are as follows:
(Pramana-samuccaya, chapter I).
These
,two
lines have been
quoted
and criticised
by
the Hindu
logician
Vacaspati
Misra in his
Nyaya-vartika-tatparya-tika,
1-1-4.
DTGNAGA'S PRAMANA-SAMUCOAYA. 87
46. In
chapter
II of the
Pramana-samuccaya, Dignaga
men-
,.
f
tJons the views of some
logicians
who
from
smoke,
which is the middle
term,
infer
fire
which is
inseparably
connected with
it,
and also of
others,
who from smoke infer the connection between it and the
hill which is the minor term. He
argues against
the first men-
tioned
logicians saying
that if
they
infer
fire
from smoke
they
gain
no new
knowledge
from this
inference,
for it is
already
known that smoke is
inseparably
connected with fire. His
argu-
ment
against
the other
logicians
is that
they
are not able to
infer the
connection,
for connection
implies
two
things,
whereas
here
only
one
thing,
viz.,
the
hill,
is
visible,
but the
other, viz.,
fire,
is not visible. What then do we
really
infer from smoke ?
Dignaga says
it is not fire nor the connection between it and the
lull,
but it is the
fi*ry
hill that is inferred.
1
What
Dignaga
meant to
say
is:
The
Nyaya-sutra distinctly
mentions the
eye,
ear, nose,
tongue
and
touch as
sense-organs,
but
says nothing
as to whether the mind
(mnnafi)
is a
sense-organ
or not. The
presumption
from thi
1
^
silence
is that the mind is not a
sense-organ according
lo the
Nyaya-sutra.
But
Vatsyayana,
the famous Hindu commentator on the
Nyaya-
sutra
interprets
the silence in a
quite
different
way, concluding
therefrom that the mind
(manas)
is a
sense-organ according
to the
Nyaya-sutra.
Dignaga
contends
**
]f silence was a
proof
of assent
why
did the
Nyaya-
sutra not remain silent
regarding
the other five
sense-organs
too ?
"
1
Dignaga
writes :
88 BUDDHIST
LOGIC,
CHAP. II.
47. In
chapter
III,
Dignaga says
that an Inference for the
sake of others consists in
making
ex-
Pcit
a matter which was inferred
by
one's own self.
1
In
chapter
IV,
he re-
jects Comparison
as a
separate
source of
knowledge.
Tie
says
that when we
recognise
a
thing through Perception
of a similar
thing,
we
really perform
an act of
Perception.
Hence
Compari
son or
Recognition
of
Similarity
is not a
separate
source of
knowledge,
but is included in
Perception.
In
chapter
V,
he re-
jects
"
Credible Word" or "Verbal
Testimony"
as a
separate
source of
knowledge.
He asks :
*'
what is the
significance
of a
Credible Word
?
Does it mean that the
person
who
spoke
the
word is credible or the fact he averred is credible ?
"
"If the
person,"
continues
Diiynasra,
"
is credible, it is a mere infer-
(Pramana-samuccaya, chapter II).
The Sanskrit
originals
of these lines are as follows :
n
(Pramana-samuccaya, chapter IT).
The Hindu
logician Vacaspati
Mi^ra has
quoted
and criticised these lines
in the
Nyaya-vartika-tatparya-tika,
J-l-5.
1
Dignaga
writes :
(Pramana-samuccaya, chapter ITI).
2
Vide a
very interesting
discussion on it in the
Nyaya-vartika,
1-1-6,
where the Hindu
logician Udyotakara
defends the
Nyaya-sutra
and the
Nyaya-bhasya
from the attacks of
Dignaga.
DIGNAGA'S NYAYA-PEAVEA.
89
ence. On the other hand if the fact is
credible,
it is a case of
Perception."
Hence
Dignaga
concludes that Credible Word or
Verbal
Testimony
is not a
separate
source of
knowledge,
but is
included in
Perception
and Inference.
1
DIGNAOA'S
Nyaya-pravesa.
-48. The
Nyaya-pravesa
2
or rather
"
Nyaya-praveSo-nama
pramana prakarana
"
is another excellent work on
Logic by
Dignaga.
The Sanskrit
original
is lost. There exists a Tibetan
translation of it which extends over folios 183188 oi the
Tangyur,
section
Mdo,
volume Ce. The translation was
pre-
pared by
the
great
Kasmfrian Panclita
Sarvajna-srl
Raksita
and the
Sakya
monk
Gra^<-parrgval-mtshari-dpal-bza),
in the
great Sa-skya monastery
of Western Tibet. The work in Tibe-
tan is called
Tsha-i-
ma-
rigs-par-Ijjug-pahi-sgo signifying
the
"Door of Entrance to
Logic."
It
opens
thus :
"Demonstration
and refutation
together
with their fallacies
are useful in
arguing
with others
;
and
Perception
and Inference
together
with their fallacies are useful for
self-understanding
;
seeing
these I
compile
this S'astra."
3
^ ^
49. Some of the
subjects
discussed in
Parts of a
Syllogism^
^woj
.
k ^
J
Vide
Udyotakara's rejoinder
in the
Nyaya-vartika
1-1-7.
^
I consulted the
Nyaya-prave*a
from the volume Ce of the Tibetan
Tangyur
which was
placed
at
my disposal by
the India
Office,
London.
I have also
brought
a
copy
of the
Nyaya-prave^a
from the
monastery
of
Labrang
in Sikkim which I visited in
May
1907. This is
probably
the
same as
"
Nyaya-dvara-^astra
"
: Vide Takakusu's
I-tsing, p.
186, and
Bunyiu NarijiVs Catalogue
of the Chinese
Tripitaka,
Nos. 1223 and 1224.
Cf. Dr.
Sugiura's
"
Hindu
Logic
as
preserved
in China and
Japan,"
pp.
36, 60,
where S'ankara Svamin's
Nyaya-pravesa-tarka-sastra
is noticed.
(Nyaya-pravesa).
*
In Tibetan :
Rigs-pahi-yan-lag
(
^^^'^I^^^^I
2
']
)
and in Sans-
krit:
Nyayavayava
(
^ITT'TO
1
^
)
I
90 BUDDHIST
LOGIC,
CHAP. II.
Reasoning, according
to the
Nyaya-pravesa,
is carried on
by
means of a minor
term,
a
major
term,
a middle term and two
examples.
The minor term is also called the
subject (in
Sans-
krit :
paksa
or
dJiarmin,
and in Tibetan
phyogs
or
chos-can).
The
major
term is otherwise called the
predicate (in
Sanskrit
:
sadhya
or
dharma,
in Tibetan :
b^grub-par-bya
or
chos).
The
middle term is also called the reason or mark
(in
Sanskrit :
hetn,
linga
or
sddhnna,
in. Tibetan:
gtan-tshigs
or
bsgrub-par-byed).
The
example (called
in Sanskrit: drstdnta,
in Tibetan:
dpe-
brjod)
is of two
kinds,
viz..
(1) homogeneous (in
Sanskrit
:
sadkarmya,
in Tibetan:
chos-uithun-pa)
and
(2)
hetrogeneous
(in
Sanskrit :
vaidharmya.
in Tibetan :
cho^-mi-mthun-pa).
50. The form of
reasoning;
is as fol-
Form of a
Syllogism.
(1)
This hill is
fiery,
(2)
Because it has
smoke,
(3)
All that has smoke is
fiery
like a kitchen and whatever is
not
fiery
has no smoke like a lake.
Here 'hill' is the minor
term, 'fiery'
the
majof
term,
'
smoke' the middle
term,
'kitchen' a
homogeneous example
and
4
lake
'
a
hetrogeneous example.
. 51. A minor term and a
major
term
esis*
linked
together
constitute a
proposi-
tion,
e.g.
The hill
(minor term)
i?
fiery (major term).
A
proposition
which is offered for
proof
is a Thesis.
52. There are certain
types
of thesis which cannot stand the
n^ ,i
,
mi
.
,
test of
proof
and are therefore falia
The Fallacies of
Thesis.
I
.
l
C10US.
The
following
theses are fallacious:
(1)
A thesis
incompatible
with
perception,
such as: "sound
is
inaudible."
(2)
A thesis
incompatible
with
inference,
such as: "A
pot
is
eternal."
(Really
"
A
pot
is non-eternal because it is a
product.")
(3)
A thesis
incompatible
with the
public opinion,
such as :
"
Man's head is
pure,
because it is the limb of an animate
being." (Or
money
is an abominable
thing.
I or some men
like me
may
say
"
money
is an abominable
thing,"
but the
world does not
say so).
1
In Tibetan:
phyog?-ltar-snan
(
^^"^"Ip*
)
: in Sanskrit:
pak-
sabhasa
(
TOWTO
)
I
DIGJSTAGA'S NYAYA-PRAVEA.
91
(4)
A thesis
incompatible
with one's own belief or
doctrine,
such as : A Vaisiesika
philosopher saying
"
sound is eternal."
(5)
A thesis
incompatible
with one's own statement
such as :
* c
My
mother is barren."
(6)
A thesis with an unfamiliar minor
term,
such as: The
Buddhist
speaking
to the
Samkhya,
"
Sound is
perishable."
(Sound
is a
subject
well known to the Mlmamsaka, but not to
the
Samkhya).
J7)
A thesis with an unfamiliar
major term,
such as : The
Samkhya speaking
to the
Buddhist,
'*
The soul is animate."
(8)
A thesis with both the terms
unfamiliar,
such as : The
Vaisesika
speaking
to the Buddhist. "The soul has
feelings
as
pleasurable,
etc."
(The
Buddhist neither deals with the soul nor with its
feelings).
(9)
A thesis
universally accepted,
such as:
4
Fire is warm."
(This
thesis cannot be offered for
proof
as it is
accepted by
all,
Three Ohamctonsties of
53. The Middle Term
(Hetu)
must
the Middle TermJ
possess
three
characteristics,
viz. :
(1)
Tiie whole of the
minor term
(paksa)
must be connected
with the middle
term, e.g.
Sound is non-eternal,
Because it is a
product,
Like a
pot
but unlike
ether.
in this
reasoning '"product"
which is the middle term
includes the whole of
"
sound
"
which is the minor term.
(2)
Ml
things
denoted
by
the middle term must be homo-
geneous
with things
denoted
by
the
major
term,
e.g.
All
things
produced
are non-eternal
as a
pot.
(3)
None of the
things heterogeneous
from the
major
term
must be a
thing
denoted
by
the middle
term, e.g.
No nori-non-eternal
(that
is,
no
eternal) thing
is a
product,
as ether.
54. If we
suppose
the minor term or
subject
to be
'
S,'
the
middle term or reason to be
'
R,'
and the
major
term or
predi-
cate to be
'
P,'
then the above-mentioned
three characteristics
of the middle term
may
be
symbolically
set forth as follows :
(1)
All S is R.
(2)
All R is P.
(3)
No R is non-P.
_
i
Called in Tibetan :
Gtan-tshigs-m-tshul-gsum
and in Sanskrit:
Lingasya trairupyam (
f%f^
92 BUDDHIST
LOGIC,
CHAP. II.
Now,
the
negative aspect
of the middle
term, viz.,
no R is
non-P
only
confirms the truth
conveyed by
one of the
positive
aspects,
viz.,
all R is P. Hence we
may put
aside the
negative
aspect,
and exhibit the
positive aspects
as follows :
(1)
All S is R.
(2)
All R is P.
Again,
in the above instance
*
R
'
and
'
P
'
may
be taken in
their whole extent or
partially.
So the two
positive
aspects
mentioned above
may
be
fully
exhibited as follows :
(1) (a)
All Sis all R.
(6)
All S is some R.
(2) (a)
All R is all P.
(6)
All R is some P.
Combining aspect (1)
and
aspect (2) together
we lind that a
syllogism may
be of
any
one of the
following
forms :
(1)
All S is all P
(conclusion)
:
Because All S is all
R,
All R is all P.
(2)
All S is some P
(conclusion)
:
Because All S is all
R,
All R is some P.
(3)
All S is some P
(conclusion)
:
Because All S is some
R,
All R is all P.
(4)
All S is some P
(conclusion)
:
Because All S is some
R,
All R is some P.
Hence we find that
Dignaga
admits
only
two
conclusions,
viz.
All S is all
P,
and
All S is some P.
55. The second and third of the characteristics mentioned
above indicate the relative extension of
rp
extensi
^l
n
u
of
the middle term and
major
term.
They
show that the middle fcerm is
universally
or
inseparably
connected with the
major
term. This
universal
or
inseparable
connection between them
is called in
Sanskrit
Vyapti
and in Tibetan
Khydb
which
was,
as far as I
find,
first
discovered
by Dignaga.
Supposing
that the middle term or reason is
R,
and the
major
term or
predicate
is
P,
the connection between the two terms
may
be
symbolically
set forth as follows :
(1)
All R is all
P,
and
(2)
All R is
some P.
DIGNAGA'S
NYAYA-PRAVESA.
93
56.
Owing
to the violation of one or more of the three
.
,,., characteristics,
there occur Fallacies of
T
Fallacies of the Middle
^ Midd[e Term whjch
may
be of
fourteen kinds as follows :
A. The
unproved (Sanskrit
:
Asiddha,
Tibetan :
Ma-grub)
which occurs :
(1)
When the lack of truth of the middle term is
recognised
by
both the
parties, e.g.
Sound is
non-eternal,
Because it is visible.
(Neither
of the
parties
admits that sound is
visible).
(2)
When the lack of truth of the middle term is
recognised
by
one
party only, e.g.
Sound is
evolved,
Because it is a
product.
(The
Mlmamsakas do not admit that sound is a
product).
(3)
When the truth of the middle term is
questioned, e.g.
The hill is
fiery,
Because there is
vapour.
(Vapour may
or
may
not be an effect of fire and
may
or
may
not be connected with it
otherwise).
(4)
When it is
questioned
whether the minor term is
predic-
able of the middle
term, e.g.
Ether is a
substance,
Because it has
qualities.
(It
is
questioned
whether ether has
qualities).
B. The uncertain
(Sanskrit
:
Aniscita,
Tibetan :
Ma-nes-pa)
which occurs :
(5)
When the middle term is too
general,
abiding equally
in
the
major
term as well as in the
opposite
of
it, e.g.
Sound is
eternal,
Because it is knowable.
(The
'
knowable
*
is too
general
because it abides in the eternal
as well as the non-eternal. This is a
fallacy
of
being
too
general,
called in Sanskrit : Sadharana and in Tibetan :
Thun-moh).
(6)
When the middle term is not
general enough, abiding
neither in the
major
term nor in its
opposite, e.g.
1
In Tibetan :
Gtan-tshigs-ltar-snan
(
^<3f^ST^^C
)
and i
Sanskrit : Hefcvabhasa
( %STTWT9
)
I
94 BUDDHIST
LOGIC,
CHAP. II.
Sound is
eternal,
Because it is audible.
(This
is a
fallacy
of
being
not
general enough,
called in
Sanskrit :
Asadharana,
and in Tibetan:
Thun-mon-ma-ym).
(7)
When the middle term abides in some of the
things
homo-
geneous
with,
and in all
tilings heterogeneous
from,
the
major
term,
e.g.
Sound is not a
product
of
effort,
Because it is non-eternal.
(The
non-eternal abides in some of the
things
which are not
products
of
effort,
such as
lightning,
and abides in all
things
which are not
non-products
of
effort).
(8)
When the middle term abides in some of the
things
heterogeneous
from
,
and in all
things homogeneous
with,
the
major
term,
e.g.
Sound is a
product
of
effort,
Because it is non-eternal.
(The
non-eternal abides in some of the
things
which are not
products
of
effort,
as
lightning,
and abides in all
things
which
are
products
of
effort).
(9)
When the middle term
abides,
in some of the
things
homogeneous
with and in some
heterogeneous from,
the
major
term, e.g.
Sound is
eternal,
Because it is
incorporeal.
(Some incorporeal things
are eternal as
ether,
but others are
not as
intelligence).
(10)
When there is a non-erroneous
contradiction,
that
is,
when a thesis and its
contradictory
are both
supported by
what
appear
to be valid
reasons, e.g.
The Vaisesika
speaking
to the Mimamsaka :
"
Sound is
non-eternal,
Because it is a
product.
"
The Mimamsaka
speaking
to the Vaisesika :
"
Sound is
eternal,
Because it is
always
audible.
"
_(Both
of the
reasonings
are
correct,
but as
they
lead to con-
tradictory
conclusions
they
are classed as
uncertain).
C. The
contradictory (Sanskrit
:
Viruddha,
Tibetan :
Hgal-
wa)
which occurs :
DIGNAGA'S NYAYA-PRAVESA.
95
(11)
When the middle term is
contradictory
to the
major term,
Sound is
eternal,
Because it is a
product.
(Product
is inconsistent with
eternal).
'(12)
When the middle term is
contradictory
to the
implied
major
term,
e.g.
The
eyes,
etc.,
are serviceable to some
being,
Because
they
are made of
particles,
Like a
bed, seat,
etc.
1
(Here
the
major
term
"
serviceable to some
being"
is am-
biguous,
for,
the
apparent meaning
of
*
some
being
'
is
k
the
body,'
but the
implied meaning
of it is
*
the soul.'
Though
things
'
made of
particles
'
are serviceable to the
body, they
are
not,
according
to the
Samkhya,
serviceable to the soul which is
attributeless. Hence there is contradiction between the middle
term and the
implied major term).
(13)
When the middle term is inconsistent with the minor
term, e.g.
Samanya (generality)
is neither
substance, quality,
nor
action
;
Because it
depends upon
one substance and
possesses qua-
lity
and action.
(Sdmanya
or
generality
does not
depend upon
one
substance,
etc.)
(14)
When the middle term is inconsistent with the
implied
minor
term,
e.g.
Objects
are stimuli of action
;
Because
they
are
apprehended by
the senses.
(
li
Objects
"
is
ambiguous meaning (1) things
and
(2) pur-
poses.
The middle term is inconsistent with the minor term in
the second
meaning).
Dignaga's theory
of ex-
5?. An
example
before the time of
amples. Examples
con-
Dignaga
served as a mere familiar case
verted to universal
propo-
which was cited to
help
the understand-
sition-
ing
of the
Hstner,
e.g.
The hill is*
fiery,
Because it has
smoke,
Like a kitchen
(example).
Asanga (q.v.)
made the
example
more serviceable to reason-
ing,
but
Dignaga
converted it into a universal
proposition,
that
J-
This
example may
lead us to
presume
that the author of
Nyaya-
pravesa
knew Kvara
Kr^na's Samkhya-karika
which is the oldest of
the works on
Samkhya
philosophy
that have come down to us.
96 BUDDHIST
LOGIC,
CIIAV. II.
is a
proposition
l
expressive
of the universal or
inseparable
con
-
nection between the middle term and the
major term, e.g.
The hill is
fiery
;
Because it has smoke
;
All that has smoke
is
fiery
as a kitchen
(homogeneous
ex-
ample).
The above
example
is
homogeneous.
A
heterogeneous
ex-
ample
is thus
given
:
Whatever is not
fiery
has no smoke as a lake.
58.
Examples
have
already
been stated to be of two
kinds,
viz.,
1.
Homogeneous
and 2. Hetero-
le
Il0m
"
S
cneous- Each of these k
.
inds becomes
fallacious under certain circumstances.
Fallacies of the
homogeneous example
are the
following
:
(1)
An
example
not
homogeneous
with the middle
term, e.g.
Sound is
eternal,
Because it is
incorporeal,
That which is
incorporeal
is eternal as the atoms.
(The
atoms cannot serve as an
example
because
they
are not
incorporeal.
This is called a
fallacy
of the Excluded Middle
Term).
(2)
An
example
not
homogeneous
with the
major
term, e.g.
Sound is
eternal,
Because it is
incorporeal,
That which is
incorporeal
is eternal as
intelligence.
(Intelligence
cannot serve as an
example
because it is not
eternal. This is called a
fallacy
of the Excluded
Major Term).
(3)
An
example homogeneous
with neither the middle term
nor the
major
term,
e.g.
L
The universal
proposition,
that
is,
the
proposition expressive
of the
universal relation between the middle term and the
major
term,
serves
as the
major
premise
in a
syllogism
of the celebrated Greek
logician
Aristotle. It was
long
unknown in India.
Dignaga's discovery
of the
universal
proposition
marks a new era in the
history
of Indian
Logic
and
shows a
great development
of the
principle
of induction
first
apprehended
by Asanga
in India.
Called in Tibetan :
Chos-mthun-dpe-Har-snau-wa
and in Sanskrit :
Sadharmya-dr^tantabhasa
(
DIGNAGA'S NYAYA-PRAVE A.
97
Sound is
eternal,
Because it is
incorporeal,
That which is
incorporeal
is
eternal,
as a
pot.
(The pot
cannot serve as an
example
because it is neither in-
corporeal
nor eternal. This is called a
fallacy
of the Excluded
Middle and
Major Terms).
(4)
A
homogeneous example showing
a lack of universal con-
nection between the middle term and the
major term, e.g.
This
person
is
passionate,
Because he is a
speaker,
Whoever is a
speaker
is
passionate,
as a certain man in
Magadha.
(Though
a certain man in
Magadha may
be both
speaker
and
passionate,
there is nevertheless no universal connection between
being
a
speaker
and
being passionate.
This is a
fallacy
of Ab-
sence of Connection called in Sanskrit
:
Ananvaya,
in Tibetan :
Rjes-su-hgro-wa-med).
(5)
A
homogeneous example showing
an inverse connection
between the middle term and the
major
term, e.g.
Sound is
non-eternal,
Because it is a
product
of
effort,
Whatever is non-eternal is a
product
of
effort,
as a
pot.
(The pot
cannot serve as an
example
because
though
it is both
non-eternal and a
product
of
effort,
the connection between the
major
term and the middle term has been
inverted, i.e.,
all
products
of effort are non-eternal
;
but all non-eternals are not
products
of effort. This is a
fallacy
of Inverse Connection
called in Sanskrit :
Viparltanvaya,
in Tibetan :
Rjes-su-hgro-wa-
phyin-ci-log-pa)
.
Fallacy
of the hetero-
59. Fallacies of the
heterogeneous
geneous example.
1
example
are the
following
:
(6)
An
example
not
heterogeneous
from the
opposite
of the
middle
term, e.g.
Sound is
eternal,
Because it is
incorporeal,
Whatever is non-eternal is not
incorporeal,
as
intelligence.
Called in Tibetan :
Chos-mi-mthun-dpe-ltar~snan-wa
and in Sanskrit :
Vaidharmya-drHantabhasa
(
)
98 BUDDHIST
LOGIC,
CHAP. II.
(Intelligence
is
non-eternal,
yet incorporeal.
Tliis is a
fallacy
of Included
Middle Term in a
heterogeneous example).
(7)
An
example
not
heterogeneous
from the
opposite
of the
major
term,
e.g.
Sound is
eternal,
Because it is
incorporeal,
Whatever is non-eternal is not
incorporeal,
as atoms.
(The
atoms are not
incorporeal yet they
are eternal. This is
a
fallacy
of Included
Major
Term in a
heterogeneous example).
(8)
An
example heterogeneous
from neither the
opposite
of
the middle term nor the
opposite
of the
major
term,
e.g.
Sound is
eternal,
Because it is
incorporeal,
Whatever is non-eternal is not
incorporeal,
as a
pot.
(A pot
is neither eternal nor
incorporeal.
This is called a
fallacy
of Included Middle and
Major
Terms in a
heterogeneous
example).
(9)
A
heterogeneous example showing
an absence of discon-
nection between the middle term and the
major term, e.g.
This
person
is
passionate,
Because he is a
speaker,
Whoever
is
non-passionate
is not a
speaker,
as a
piece
of stone.
(This
is called a
fallacy
of Absence of Disconnection of a
heterogeneous example).
(10)
A
heterogeneous example showing
an absence of inverse
disconnection between the middle term and the
major
term,
e.g.
Sound is
non-eternal,
Because it is a
product,
Whatever is
non-product
is not
non-eternal,
as ether.
The
example
should be inverted as :
Whatever is
non-non-eternal, i.e., eternal,
is not a
product,
as ether. This is called a
fallacy
of Inverted
Negation
of a
heterogeneous example.
60. All the three kinds of fallacies of the
Thesis,
Middle
Term and
Example
are fallacies of
reasoning.
Refutation
(called
in Sanskrit : Dusana and in Tibetan :
Sun-hbyin)
con-
sists in
finding
out in the
reasoning
of the
opponent any
one of
the fallacies aforementioned.
Fallacy
of Refutation
(called
in
DIGNAGA'S HETU-CAKRA-HAMARU. 99
Sanskrit : Dusanabhasa and
inijTibetan
:
Sun-hbyin-ltar-snan-
wa)
consists in
alleging
a
fallacy
where there is no
fallacy
at all.
61.
Perception
and Inference are the two kinds of valid
-o
, .
,
T
.
knowledge
for one's own self.
Percep-
Perception
and Infer- ,.
/ n j 1-^-0^1 j
ence and their Fallacies.
^
lcm
(called
m Sanskrit :
Pratyaksa,,
and
in Tibetan: M
non-sum)
is
knowledge
derived
through
the
senses. It is free from
illusory experiences
and is not connected with
name,
genus,
etc. Inference called in
Sanskrit : Anumana
and in Tibetan :
Rjes-su- Ipag
is the know-
ledge
of
objects
derived
through
a mark
(Tibetan
:
Rtags)
or
middle term which has three
characteristics. There are Falla-
cies of
Perception
as
well as of Inference
(called respectively
Pratyaksabhasa
and
Anumanabhasa in
Sanskrit,
and Maori-
sum-Itar-naa and
Rjes-dpag-ltar-snao.
in
Tibetan).
DIGNAGA'S
Hetu-cakra-hamaru.
62. The
Hetu-cakra-hamaru
]
is another small treatise on
Logic by Dignaga.
The Sanskrit
original
is
lost,
but a Tibetan
translation is
preserved
in the
Tangyur,
section
Mdo,
folios
193-194. The Tibetan translation was
prepared by
the
sage
Bodhisattva of Za-hor and the Bhiksu Dharmasoka. The work
in Tibetan is called
(Jrtan-tshigs-kyi-hkhor-lo-gtan-la-dwab-pa,
signifying
"the Wheel of Reasons
put
in order." It
begins
thus :
"
Bowing
down to the Omniscient One
(Buddha),
who has
destroyed
the net of
errors,
I
explain
the
system
of three charac-
teristics of the Reason
(or
Middle
Term)."
2
In this work
Dignaga
has
analysed
all nine
possible
relations
between the middle and the
major
terms and has found that there
l
I
brought
a
copy
of the Tibetan version of the Hetu-cakra-hamaru
from the
monastery
of
Labrang
in Sikkim which I visited in June 1907.
This work is
probably
the same as the Hetu-dvara-iastra : vide Taka-
kusn's
I-tsing, p.
187.
(Hetu-chakra-hamaru).
100 BUDDHIST
LOGIC,
CHAP. II.
are
among
them two relations which conform to the three charac-
teristics of the middle term
already
laid
down,
and the remain-
ing
seven relations are at variance with those characteristics.
Accordingly
he has concluded that
only
two relations are valid
as will be evident from the annexed
diagram.
OTHER WORKS OF DIGNAGA.
Pramana-samuccaya-vrtti.
65. The
Pramana-samuccaya-vrtti
is a
commentary
on the
Pramana-samuccaya by Dignaga
himself. The Sanskrit
original
of this work is
lost,
but there exists a Tibetan translaton
'
which extends over folios 13 96 of the
Tangyur,
section
Mdo,
volume Ce. The Tibetan translation was
prepared,
at the com-
mand of
king Rigs-ldan-rgyal-po, by
the famous Indian
sage
Vasudhara
Raksita,
who was as it were the
crest-gem
of
logicians,
and the Tibetan
interpreter Sha-ma-dge-bsnen-siu-rgyal.
In
Tibetan it is called
Tshad-ma-kun-las-btus-pahi-hgrel-wa.
It is
divided into six
chapters corresponding
to those of the Pramana-
samuccaya
itself. At the end of the work it is stated that
"
led on
by
the command of
Manjunatha
(the
god
of
learning),
Dignaga
the
great
dialectician of si
larp
intellect wrote this sastra
which is as
deep
as the ocean."
66. There is another translation of the
PramHna-sanmccaya-
vrtti in Tibetan
extending
over folios 96 180 of the
Tangyur,
section
Mdo,
volume Ce. It was
prepared
by
the Indian
sage
Hema Varma
(called
in Tibetan
Gser-gyi-go-cha)
and the Tibetan
interpreter Dad-pa-ses-rab
in the
monastery
of
S'i-wahi-dge-gnas.
Pramana-sastra-pravesa.
67.
Pramana-sastra-pravesa
8
is another work
by Dignaga
It was translated into Chinese
by
the Chinese
interpreter
Tha-
sam-tsan. The Chinese version was translated into Tibetan
by
the Chinese scholar
Dge-ges-sin-gyan
and the Tibetan monk
Ston-gshon
in the
Saskya monastery
of Western Tibet. The
Sanskrit
original
of the work
appears
to be
lost,
but the Tibetan
version still exists. It consists of folios 188 193 of the Tan-
gyur,
section
Mdo,
volume Ce. In Tibetan the work is called
Tshad-mahi-bstan-bcos-rig-pa-la-hjug-pa signifying
"
AnEntrance
to the Science of
Logic."
1
I have consulted the Tibetan
xylograph
of this work in the
posses-
sion of the India
Office,
London.
2
I have consulted the Tibetan
xylograph
of this work in the
possession
of the India
Office,
London.
63. THE WHEEL OF EBASOKS.
(Mine possible
relations between the. Middle Term and the
Major
Term in a
syllogism).
^ANKARA SVAMIN.
101
Aiambana-parlksa.
68. The
Alambana-parlksa
!
is another work
by Dignaga.
The Sanskrit
original
of this work
appears
to be
lost,
but there
exists a Tibetan translation which consists of one folio
only
(folio 180)
of the
Tangyur,
section
Mdo,
volume Ce. The work
in Tibetan is called
Dmigs-pa-brtag-pa signifying
"An Ex-
amination of the
Objects
of
Thought."
It
begins
with an invo-
cation to Buddha and all Bodhisattvas.
Alambana-pariksa-vrtti.
69. The
Alambana-pariksa-vrtti
a
is a
commentary
on the
JUambana-pariksa by Dignaga
himself. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan ver-
sion which is embodied in the
Tangyur,
section
Mdo,
volume
Ce,
folios 180 182. The work in Tibetan is called
Dmigs-pa-
brtag-pahi-hgrel.
Trikala-pariksa.
70. The
Trikala-pariksa
3
is a work
by Dignaga.
The Sans-
krit
original
of this work
appears
to be
lost,
but there exists a
Tibetan version in the
Tangyur,
section
Mdo,
volume
Ce,
folios
182 183. This version was
prepared by
the
great
Pandita
S'antakara
Gupta
and the
interpreter-monk Tshul-hkhrims-rgyal-
mtshan. The work in Tibetan is called
Dus-gsum-brtag-pa signi-
fying
"
An Examination of Three Times."
S'ANKARA SVAMIN
(ABOUT
550
A.D.).
71. S'arikara
Svamin,
4
as it
appears
from Chinese
records,
was a
pupil
of
Dignaga.
He seems to have been a native of
Southern India.
Logic
is said to have been handed down
by
Dignaga through
S'ankara Svamin and ten other masters to
S'llabhadra,
who was the head of the Nalanda
University,
and
the favourite teacher of the Chinese
pilgrim Hwen-thsang
in
A
I have consulted the Tibetan
xylograph
of this work as contained in
the India
Office,
London. This is
probably
the same as
**
Alambana-pratya
ya-dhyana
^astra
"
: vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripi-
taka,
No.
1173,
and Takakusu's
I-tsing, p.
188.
2
I have consulted the
xylograph
of this work as contained in the India
Office,
London.
3
I have consulted the Tibetan
xylograph
of this work as contained in the
India
Office,
London. This work is
probably
the same that is called
by
Takakusu
"
The S'astra on the Meditation of the Three Worlds
"
: vide
Takakusu's
I-tsing, p.
187. The
"
worlds
"
is
evidently
a mistake for
"
times."
*
Vide Dr.
Sugiura's
Hindu
Logic
as
preserved
in China and
Japan,
pp. 36,
37.
102 BUDDHIST
LOGIC,
CHAP. II.
635 A.D.
According
to the Chinese
Tripitaka
S'ankara Svamin
was the author of a work called
Nyaya-pravesa
Tarka-sastra,
1
which was translated into Chinese
by Hwen-thsang
in 647 A.D.
This work seems to be different
8
from the
tf
Nyaya-praveSa
"
or more
fully
the
k<
Nyaya-praveso
nama
pramana-prakararia
"
which,
as we have
seen,
is ascribed
by
the Tibetans to
Dignaga.
DHARMAPALA
(ABOUT
600035
A.D.).
72.
Dharmapala,
8
a
logician,
was a native of
Kanclpura
in
Dravida
(modern
Conjeeveram
in
Madras).
He was the eldest
son of a
great
minister of the
country.
From his childhood he
exhibited much
cleverness,
and as he was a
young
man the
king
and
queen
of the
country
condescended to entertain him at a
feast. In the
evening
of that
day
his heart was
oppressed
with
sorrow,
and
assuming
the robes of a Buddhist recluse he left
home, and
applied
himself with
unflagging
earnestness to learn-
ing.
He was admitted into the
University
at Nalanda
(vide
Appendix A)
in which he
acquired great
distinction. Subse-
quently
he became the head of the
University.
He must have
retired from Nalanda before 635
A.D.,
when
Hwen-thsnng
visit-
ed
it,
and found that STllabhadra had succeeded him in the
headship
of the
University. Dharmapala conjointly
with
Bhartrhari
composed
a Beda vrtti on Panini's
grammar.
73. He was a follower of the
Yogacara philosophy
and was
the author of several works such as
(1) JUambana-pratyaya-
dhyana-sastra-vyakhya
; (2) Vidvamatra-siddhi-sastra-vyakhya
;
and
(3)
S'ata-sastra-vaipulya-vyakhya
which was translated into
Chinese in 650 A.D. H
wen-thsang,
who visited India in 629 A.D.
,
found in KauSambl the ruins of a
monastery
where Dharma-
pala
had refuted the
arguments
of the heretics.
ICAKYA S'lLABHADRA
(635 A.D.).
74. SFllabhadra*
belonged
to the
family
of the
king
of Sama-
tata
(Bengal),
and was of the Brahmana caste. He was a
pupil
1
Vide
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka,
no.
1216,
and
Appendix
I,
No. 13.
*
The Tibetans do not know Sfankara Svamin at all. The Chinese
pil-
grim I-tsing,
who visited India
during
671
695,
speaks
of
Dignaga
and
Dharmakirti,
but does not mention S'afikara Svamin. Even Hwen-
thsang
in his Travel does not mention him.
3
Vide Beal's Buddhist Records of the Western
World,
vol.
1,
p.
237 ;
vol.
11,
pp. 110223,
229 and 230. Vide also Takakusu's
I-tsing, p.
Ivii,
and
Bunyiu Nanjio's Catalogue
of the Chinese
Tripitaka, Appendix
I,
No. 16.
*
Vide Beal's Buddhist Records of the Western
World,
vol.
11, p.
110
;
and Takakusu's
I-tsing, p.
181,
ACARYA DHARMAKIRTI. 103
of
Dharmapala
at the Nalanda
University (vide Appendix A)
of which
subsequently
he became the head. The Chinese
pil-
grim
Hwen-thsang
was his
pupil
'
in 635 A.D. Sllabhadra was
a
great logician
and master of sastras.
ACARYA DHARMAKTRTI
(ABOUT
635 650
A.D.).
75. The excellent
Dharmaklrti,
2
called in Tibetan Chos-
grags, according
to the accounts of all earlier
sages,
was born in
the south in the
kingdom
of Cudamani.
3
Since, however,
there
is now no
country by
that
name,
and since on the other hand
all the orthodox and heterodox alike name
Trimalaya
as the
birth-place
of
Dharmaklrti,
it is to be
accepted
that in olden
times
Trimalaya
was called the
kingdom
of Cudamatii. His
father was a Tlrtha of the Brahmana
caste, Parivrajaka
Koru-
nanda
by
name. Endowed from childhood
up
with a
very
keen
intellect he attained to
great
skill in the fine
arts,
in the Vedas
and
Vedangas,
in the art of
healing,
in
grammar,
and in all the
theories of the Tlrthas. When
only
sixteen or
eighteen years
old,
he was
already deeply
versed in the
philosophy
of the
Tlrthas.
Occasionally
he attended lectures of the
Buddhists,
and realised that the
teachings
of Buddha were without faults.
There
grew up
in him a
strong
inclination towards Buddhism.
He donned the dress of a Buddhist
Upasaka (devotee).
When
the Brahmaiias
inquired
the reason of this he
praised
the excel-
lence of Buddhism for which he was out-casted.
Thereupon
he
came to
Madhyadesa
*
(Magadha),
was received into the
Sarigha
(priesthood) by Jcarya Dharmapala,
attained to
great learning
in the three
Pitakas,
and knew in all 500 sutras and dharanls
by
heart.
76. Dharmaklrti
desiring
to become
acquainted
with the
l
Vide Takakusu's I-1
sing, p.
xlv.
*
This account is taken from Lama Taranatha's Geschichte des Bud-
dhismus von
Schiefnor,
pp.
175 185.
3
Cudamani is
probably
the same as Coda or Chola
country
in the
Eastern Deccan. As a fact Dharmaklrti was born in the Deccan : Vide
article 82 under Pramana-vartika karika.
*
In Tibetan literature
Madhya-desa signifies Magadha (Behar).
But
Manu defines
Madhya
dela as the
country lying
between the
Himalayas
oo the
north,
the
Vindhya
mountains on the
south, Frayaga
in the
east,
and the river SarasvatI on the west :
srararw
*wt*P
switfw ft
(Manusamhita
2 :
21).
In this connection vide a
very
learned article named
"
Note on the
Middle
Country
of Ancient India
"
by Rhys
Davids in the Journal of the
Royal
Asiatic
Society, January
1904.
104 BUDDHIST
LOGIC,
CHAP. II.
secret doctrine of the Tlrtha
system,
donned a
slave-attire and
went southward. On
inquiring
who was versed in the Tlrtha
system,
lie was informed that the Brahmana Kuma>i]a was
an
incomparable
master of the same. The assertion that
Kumarila was an uncle of Dharmakirti is
unsupported by
Indian
authority.
Kumarila had received a
large
fortune from
his
king,
owned
many
rice-fields,
five hundred male slaves and
five hundred female slaves and
many
hundred men. When
Dharmakirti after
entering
their service
performed
the work of
fifty
slaves indoors and
outdoors, Kumarila and his wife were
satisfied.
They
allowed him to hear the secret doctrines.
Obtaining knowledge
of the secret
teaching
from
Kumarila,
he left his house. With the
wages
which lie received from
Kumarila for his
special
services lie
gave
a
great
feast to the
Brahmanas in the
night
of his
departure.
77.
Thereupon
he
challenged
the followers of the
system
of
Kanada named Kanada
(*upta
and other followers of the Tlrtha
system
and entered
upon
debates with them. The debates
lasted for three
mouths,
during
which he withstood all his
opponents
and converted
many
of them to Buddhism.
Upon
tli is Kumarila was
enraged
and
appeared
with 5)0 Brahmanas
for debate. He
proposed
the condition that whoever was de-
feated should be killed. Dharmakirti who did not desire the
death of Kumarila induced the latter to enter
upon
the condi-
tion that whoever was defeated should
accept
the doctrine of
the winner.
Putting
Dharma
(doctrine) up
as the
prize they
began
the
debate,
and
finally
Dharmakirti was victorious.
Kumarila and his 500 followers became followers of Buddha.
78. Dharmakirti further withstood the
Nin?ranthas
(Jainas),
Rahuvratin and
others,
who lived within the
range
of the
Vindhya
mountains.
Returning
to Dravali
(Dravida?)
he
challenged by
criers those who were
ready
for debate. The
majority
of the Tirthas fled
;
and some
actually
confessed that
they
were not
equal
to the
fight.
He re-established all the
religious
schools that had fallen into
decay
in that
country,
and lived in
the loneliness of the forest
given up
to meditation.
79. Dharamkltri towards the end of his life erected a vihara
in the land of
Kalinga,
and after
having
converted
many people
to the Law
(Dharma) passed away.
Those of his
pupils,
who
by
their lives had become like
Brahma,
carried him to the
cemetery
for cremation. Then there fell a
heavy
rain of
flowers,
and for seven
days
the whole
country
was filled with
fragrance
and music.
80. This
Acarya (Dharmakirti)
and the Tibetan
king
Sron-
tsan-gam po
are said to have been
contemporaries,
which
statement
might
be
accepted
as authoritative.
PRAMA NA-VARTIKA-KAKIK
A . 105
81. From this account it is evident that Dharmaklrti was
a
pupil
of
Dharmapala.
As tlie latter lived in 635
A.D.,
Dharmaklrti must also have lived about that time. This date
agrees
well with the statement that Dharmaklrti was a contem-
porary
of the Tibetan
king Sron-tsan-gam-po
who lived
during
627698 A.D.
1
It seems that in
G35~A.D.,
Dharmaklrti was
very young
as
Hwen-thsang
does not mention him. On the
other hand
I-tsing,
who travelled over India
during
671
695
A.D.,
declares
eloquently
how
<k
Dharmaklrti made further im-
provement
in
Logic
"
s
after
Dignaga.
The Brahmanic
logician
Udyotakara
s
is attacked
by
Dharmaklrti. The Mlmamsaka
Suresvaracarya,*
author of the
Brhadfiranyaka-vartika,
and the
Digambara
Jaiiia
Vidyananda,
author of the
Asta-sahasrika,
5
have on the
contrary
criticised the- definition of
])erception
(Pratyaksa)
as
given by
Dharmaklrti,
who is some times
desig-
nated
by
the shorter name Klrti.
VacaspatiMira
ft
too
quotes
Dharmaklrti to criticise him.
Pramana-vartika-karika.
82.
Dharmaklrti is the author of numerous works on
Logic.
The
Pramanu-vartika-karika is one of them. A verse? of this
work was
quoted by
the Hindu
philosopher Madhavacarya
in
J
Vide
Wassihef,
p. 54;
and Csoma de Koros's Tibetan
Grammar,
p.
183.
2
Takakusu's
I-tping, p.
Iviii.
3
Vide K. B. Pathak's
"
Bhartrhari
and
Kumarila,"
Journal
of
the
Bombay
Branch
of
the
Itoyal
Asiatic
tiodety, 1892,
vol.
xviii,
p.
229.
*
Cf.
n
(Sure^vara's
Brhad
aranyaka-vartika,
chap, vi.)
5
Vide Journal of the
Bombay
Branch
of
the
Royal
Asiatic
Society,
vol.
xix, 189597,
p.
56.
(Vacaspati's
Bhamati on Vodanta-
siitra
2-2-28).
The verse runs thus :
(Pramana-vartika-karika quoted
in
Madhavacarya
's Sarvadarsanasam-
graha, chapter
on
Bauddha dar-
106 BUDDHIST
LOGIC,
CHAP. IT.
the 14th
century
A.D. The
following story
'
is told
regarding
the
composition
of this work :
It is said that Dharinakirti studied
many
dialectic
sastras,
but his
spirit
was not satisfied. Once at the house of one
Igvara
Sena,
2
a
pupil
of
Dignaga,
he heard the Pramana-
samuccaya, Having
heard it for the first time he at once
became as
proficient
as Isvara Rena who had
minutely
studied
the work. When he heard it the second
time,
lie became like
Dignaga,
the author of the
work,
and when he heard it the
third
time,
he
recognised
several errors in the work. When he
mentioned them to Lsvara
Sena,
the latter so far from
being
displeased,
told him that he was at
liberty
to condemn all the
mistakes of the work and to
prepare
a critical
commentary
on
it. With the
permission
thus received he
composed
a metrical
commentary
on the
Pramana-samuccaya
called the Pramana-
vartika-karika.
83. The Sanskrit
original
of the Pramana-vartika
appears
to be
lost,
but there exists a Tibetan translation
'
6
of it in the
Tangyur,
section
Mdo,
volume
Ce,
folios 19 1 2<:8. This translation was
prepared by
the Indian
sage
Subhuti-sri-santi and the Tibetan
interpreter Dgc-wahi-blo-gros.
The work in Tibetan is called
Tshad-ma-rnam-hgrel-gyi-tshig signifying
<k
Memorial Verses
explanatory
of Pramana or Sources of
Knowledge."
The work
is divided into four
chapters
as follows :
(1)
Inference for one's
own self
(in
Tibetan :
Rau-gi-don-rjes-su-dpag-pa,
in Sanskrit:
Svartliamimana) ;
(2)
Establishment of Pramana
(in
Tibetan :
Tshad-ma-grub-pa,
in Sanskrit :
Pramana-siddhi) ; (3) Percep-
tion
(in
Tibetan :
Mnon-suin,
in Sanskrit :
Pratyaksa)
;
and
(4)
Words for the sake of others
(in
Tibetan :
Gslian-gyi-don-gyi-
tshig,
in Sanskrit :
Parartha-vakya).
The work concludes
by
stating
that "it was written
by
tho
great sage
S'rl Dharmakirti
The Tibetan version of the verso runs as follows :
(Praniana-vartjka-karika
embodied
in the
Tangyur,
Mdo, Ce,
folio 239.
Vide, Louis de la Vallee Poussin's
Le Bouddhisme
d'apres
les sources
brahmaniques, p. 34).
1
Vide Taranatha's Geschichte desBuddhismua von
Schiefner,
p.
176.
2
It seems that Kvara
Sena,
in whose house Dharmakirti heard the
Pramana-samuccaya,
was not a diiect
pupil
of
Dignaga,
for,
while
Dignaga
lived about 500 A.D
,
Dharmakirti lived about 61:5 A.D.
*
1 have consulted the
copy
of this work embodied in the
Tangyur
of
the India Office. London.
PRAM\NA-VINlSCAYA . 107
who was
unrivcalled and whose fame filled the entire earth."
1
It is
further
stated that he was born in the Deccan
(in
Tibetan
:
Yul-lho-phyog).
Pramaiia-vartika-vrtti.
84.
There was a
sub-commentary
on the Pramana-vartika-
karika
called Pramana-vartika-vrtti
by
Dharmaklrti himself.
The
Sanskrit
original
of this work is
lost. There
exists, however,
a
Tibetan translation
2
of it in the
Tangyur,
Mdo, Ce,
folios
420
535. In Tibetan the work is named
Tshad-ma-rnam-hgrel-
gyi-hgrel-wa.
In the
concluding
lines of the work Dharmaklrti
is
described as
t
a
great
teacher and
dialectician,
whose fame
filled all
quarters
of the earth and who
was,
as it
were,
a
lion,
pressing
down the head of
elephant-like
debaters."
3
Pramana-viniscaya.
85.
Pramana
viniscaya
quoted* by Madhavacarya
is
another work on
Logic by
Dharmaklrti. The Sanskrit
original
(Pram
ana-vartika
karika).
2
I have consulted tlio Tihot an
xylograph
of this work embodied in the
Tangyur
of the India
Ofiiee,
London.
(Pramana-vartika-vrtti).
*
The
following
verses of
Pramana-vini^caya
were
quoted
in the
Sarvadar&ana-samgraha, chapter
on Bauddha
dariana,
by
the Hindu
philosopher Madhavacnrya
in the 1 4th
rentury
A.D, :
11
11
.wr wii
i
(Pram
ana-
viniscaya, chap.
I).
108 BUDDHIST
LOGIC,
CHAP. II.
of this work
appears
to be
lost,
but there exists a Tibetan trans-
lation
]
of it in the
Tangyur,
Mdo, Ce,
folios 259347. The
translation was
prepared by
the KamIrian Pandita Parahita
Bhadra arid the Tibetan
interpreter
Blo-ldan-Ses-rab in the
matchless
city
of KaSmlra. The work in Tibetan is called
Tshad-ma-man-par-nes-pa signifying
"Determination of Pra-
mana or Sources of
Knowledge."
The work is divided into
three
chapters
as follows:
(1) System
of
Perception (in
Tibetan:
Mrion-surn-g-tan-la-dwab-pa,
in Sanskrit:
Pratyaksa-
vyavastha)
; (2)
Inference for one's own self
(in
Tibetan: Ran
-
gi-don-gyi-rjes-su-dpag-pa,
in Sanskrit:
Svarthanumana) ;
and
(3)
Inference for the sake of others
(in
Tibetan :
Gshan-gyi-
don-gyi-rjes-su-dpag-pa,
in Sanskrit :
Pararthanumana).
In the
concluding
lines Dharmakirti is described as a
great sage
of
unrivalled fame born in Southern India.
Prof. Louis do hi Valloo Poussin in his
**
Lo Bouddhisirm
d'apros
les
sources
brahmaniquos," pp.
32 and
34,
identifies the abovo vorses with
their Tihotan versions as follows :
(P)
(Pramana-viniscaya, chap.
I,
embodied
in the Tibetan
Tangyur,
Mdo, Ce,
folios
272,
274 and 273
respectively).
l
I have consulted the Tibetan
xylograph
of this work
embodied
in
the
Tangyur
of the India
Office,
London.
NYAYA-BINDU.
109
Nyaya-bindu.
86.
Nyaya-bindu
is another excellent work on
Logic by
Dharmaklrti. The Sanskrit
original
of this work was discovered
among
the
palm
leaf
manuscripts preserved
in the Jaina
temple
of
S'antinatha,
Oambay,
and has been
published
in the JRibliotheca
Indica series of Calcutta
by
Professor Peterson. There exists
a Tibetan translation
l
of the work in the
Tangyur,
Mdo, Ce,
folios 347 355. The work 111 Tibetan is called
Rigs-pahi-thigs-
pa signifying
'*
A
Drop
of
Logic.
1 '
It is divided into three
chapters
as follows:
(1) Perception (in
Tibetan:
Mnon-sum,
in Sanskrit :
Pratyaksa)
; (2)
Inference for one's own self
(in
Tibetan :
Bdag-gi-don-gyi-rjes-su-dpag-pa,
in Sanskrit : Svartha-
numana) ;
and
(3)
Inference for the sake of others
(in
Tibetan
:
Gshan-gyi-don-rjes-su-dpag-pa,
in Sanskrit :
Pararthanumana).
Some of the
subjects
discussed in the work are noted below:
87. In
chapter
I,
it is stated that all
objects
of man
are
accomplished by perfect
or valid
know-
perception.
]edge
Vftlid k
now]cdge
is of
two
kinds:
(i) Perception (in
Sanskrit:
Pratyaksa)
and
(2)
In-
ference
(in
Sanskrit :
Anuniana). Perception
which is
knowledge
derived
through
the
senses, etc.,
is described as that which is free
from
illusory experiences (kalpana)
and devoid of confusion
(abhranla). Illusory experiences
are the
experiences
of
false im-
ages
which
appear
real as if
they
were
capable
of
being
addressed
and
touched, e.g.,
the shadow of a tree
may appear
as the tree
itself or a
rope may appear
as a snake. Confusion is
engendered
by
such causes as
darkness,
quick
motion,
journey by boat,
shaking, etc.,
for
instance,
to a man
journeying by
boat,
trees on
both banks
appear
to move.
Perception
is of four kinds :
(1) perception by
the five
senses; (2) perception by
the
mind;
(3) self-consciousness;
and
(4) knowledge
of a
contemplative
saint. An
object
of
perception
is like itself
(sva-laksana)
while an
object
of inference is like
any
one of its class
(sama-
nya-laksana),
for
instance,
a cow which I see is a
peculiar
one
possessing
an infinite number of
qualities
which
distinguish
it
from all
cows,
whereas a cow which I infer is a
general
one
possessing
certain
qualities
in common with other cows
;
that
is,
perception
is individual
knowledge
while inference is
general
knowledge. According
to the
proximity
or remoteness of an
object, perception
of it varies. This is the
peculiar
charac-
teristic of an
object
of
perception,
and this characteristic
proves
the
object
to be
absolutely
real
(paramartha-sat),
as it
l
I have consulted the Tibetan
xylograph
of the
Nyaya-bindu
em-
bodied in the
Tangyur
of the India
Office, London,
as also the excellent
edition of F. J. Sher-batski.
110 BUDDHIST
LOGIC, CHAP. II.
shows that il
possesses
some
practical efficiency,
and this charac
teristic also shows that
perception
is a source of valid know-
ledge
for it
exactly corresponds
to the
object perceived.
88. In
chapter
II,
Inference for one's own self
(Svartha-
numana)
is defined as the
knowledge
^Inference
for one's own
rf ilie inerrible derived
through
the
reason or middle term with its three
forms or characteristics. In the instance 'this hill has
fire,
because it has
srnoke,'
the
knowledge
of the hill as
having
fire
is derived
through
smoke which is the reason or middle term.
The three forms or characteristics of the reason or middle term
are the
following
:
(1)
The middle term must be connected with the minor
term, e.g.
The hill has
fire,
Because it has
smoke,
Like a kitchen but unlike a lake.
In this
reasoning
there must be
'
smoke
'
on the
'
hill/
(2)
The middle term must abide
only
in cases which are
homogeneous
with the
major term,
e.g..
in the above
reasoning
*
smoke* abides in a kitchen which is
homogeneous
with
things
that contain fire.
(3)
The middle term must never abide in cases which are
heterogeneous
from the
major term, e.g.,
in the above
reasoning
c
smoke* does not abide in a lake which is
heterogeneous
from
things
that contain fire.
T
,
, ,
89. The middle term is of
three
middle term
kinds
according
to the relation which
it bears to the
major term,
thus:
(1 )
Identity (in
Tibetan :
Ran-bshin. in Sanskrit :
Svabhava) ,
n
fj
This is a
tree,
Because it is
Simsapa.
(2)
Effect
(in
Tibetan:
Hbras-bu,
in Sanskrit:
Karya), e.g.
Here there is
fire,
because there is smoke.
(3)
Non-perception (in
Tibetan: Mi-
dmigs-pa,
in Sanskrit-
Anupalabdhi),
which is of 11 kinds as
follows :
i.
Non-perception
of
identity
(Svabhavanupalabdhi), e.g.
Here is no
smoke,
because it is not
perceived
(though
smoke is of a nature as to be
perceived
if
existent),
ii.
Non-perception
of effect
(Karyanupalabdhi) ,
e.g.
Here
there are no causes of smoke of unobstructed
capacity,
because there is no smoke here.
NYAYA-BINDU. 1 1 1
iii.
Non-perception
of the
pervader
or container
(Vyapa-
kanupalabdhi), e.g.
Here there is no
S'imsapa,
because there is no tree at all.
iv.
Perception contrary
to
identity
(Svabhava-viruddhopa-
labdhi),
e
g.
There is no cold sensation here because there is fire.
v.
Perception
of the
opposite
effect
(Viruddha-karyopa-
labdhi), e.g.
Here there is no cold sensation because there is smoke.
vi.
Perception
of
contrary
connection
(Viruddha-vyapto-
palabdhi), e.g.
Even the destruction of the
past entity
is not
certain,
because it is
dependent
on other causes.
vii.
Perception contrary
to the effect
(Karya-viruddhopa-
labdhi), e.g.
Here there are no causes of cold of
unobstructed
capacity,
because there is fire.
viii.
Perception contrary
to the container
(vyapakavirud-
dhopalabdhi), e.g.
Here there is no
icy
sensation,
because there is
fire.
ix.
Non-perception
of the cause
(Karananupalabdhi), e.g.
There is no
smoke,
because there is no fire.
x.
Perception contrary
to the cause
(Karana-viruddho-
palabdhi),
e.g.
Hair on his
body
does not stand
erect,
because
he sits near a fire.
xi.
Perception
of eflfoct
contrary
to
itscauso(Karana-virud-
dha-karyopalabdhi),
e.g.
This
place
does not contain
any person
on
whose
body
hair stands
erect,
because there is smoke here.
90. In
chapter
III Inference for the sake of
others
(Pararthanumana)
is
defined as the
of^thSST
f r th 8ake
Declaration
of the three-formed middle
term in
word**,
that
is,
when the reason
is set forth in words with a view to
producing
a
conviction in
others,
it is said to be an inference for the sake of others.
Inference is a kind of
knowledge
;
and words are here called
inference
by
the
attributing
of effect to
cause, for,
though
they
112 BUDDHIST
LOGIC,
CHAP. IT.
are not themselves
knowledge, they produce
it. Inference for
the sake of others is of two kinds :
(1)
direct or
homogeneous (in
Sanskrit:
Sadharrnyavat) ;
and
(2)
indirect or
heterogeneous (in
Sanskrit:
Vaidharmyavat)
,
as follows :
(a)
Sound is non-eternal
,
Because it is a
product,
All
products
are non-eternal as a
pot (direct).
(6)
Sound is
non-eternal,
Because it is a
product,
No non-non-eternal
i.e.,
eternal
(thing)
is a
product
as
ether
(indirect).
91. The minor term
(Paksa)
is that to which the relation of
the
major
term is to be
proved,
as This hill has
fire,
because it
has smoke. In this
reasoning
*
hill' is the minor term which is
to be
proved
as
having
*
fire
'
which is the
major
term. A
minor term and its
corresponding major
term combined
together,
constitute a
proposition which,
when offered for
proof,
is called
a thesis.
Fallacies of thesis or
92. There are four fallacies of the
Paksabhusa.
thesis
(Paksabhasa).
A thesis is fallacious if it is
incompatible
with
(1) Perception,
e.g.
Sound is inaudible
;
(2) Inference, e.g.
Sound is
eternal;
(3) Conception, e.g.
The moon is not luna
(S
v
ai
a-candra) ;
or
(4)
One's own statement,
e.g.
Inference is not a source of
knowledge.
93. It has
already
been stated that the middle term must
possess
three characteristics. Fallacies
of tll middle term
(Hetvabhasa)
occur
even if one of the characteristics is
unproved,
uncertain or
contradictory,
thus
A.
Unproved (asiddha).
(1)
Sound is
eternal,
because it is visible.
(Visibility
of sound is admitted
by
neither
party).
(2)
Trees are
conscious,
because
they
die if their barks are
taken off.
(This peculiar
kind of death of trees is not admitted
by
the
opponent).
(3)
The hill has
fire,
because it has
vapour.
(Vapour
as an effect of fire is
questioned).
(4)
The soul is
all-pervading,
because it is
perceived every-
where.
(It
is a matter of doubt whether the soul is
perceived every-
where).
NYAYA-BINDU. H3
B.
Uncertain
(anaikantika).
(5)
Sound is non-eternal.
Because it is knowable.
(The
knowable is too
general,
because it includes the eternal
as well as the
non-eternal).
(6)
A certain man is
omniscient,
Because he is a
speaker.
(The
reason is not
general enough,
for
speakers
are not neces-
sarily
either omniscient or
non-omniscient).
C.
Contradictory
(viruddha).
(7)
Sound is
eternal,
Because it is a
product.
(Here
*
product
'
is not
homogeneous
with
k
eternal,'
that
is,
the middle term is
opposed
to the
major term).
(8
) Sound is
eternal,
Because it is a
product.
(Here
'
product
'
is not
heterogeneous
from
c
non-eternal
'
).
94. The
opposition
of the middle term to the
major
term
. _
,.
. .
is a kind of contradiction which is ad-
JJliarmakirti criticises
-^j. j u u^ir\-
-
11-^1
Digna^a.
mitted
by
both
Dignaga
and Dharma-
klrti.
Opposition
of the middle term
to the
implied major
term
(in
the event of the
major
term
being ambiguous;
is
noted
by Dignaga
in his
Nyayu-pravesa
'
as another kind of contradiction
(Viruddha).
JLMiarmaklrti
in his
Nyayabindu rejects
this view
saying
that this second
contradiction is included in the first kind.-
6
Dignaga
has in
his
Nyaya-pravesa
treated another kind of
fallacy
called
"
non-
1
Vide
Nyaya-prave.sa,
Fallacies of the Middle Term, No. 12. This
contradiction, viz.,
the
opposition
of the middle term to the
implied
maior
term
^
^f^T<T^
f^T )
is called in Tibetan :
( Nyaya-prave<a).
^ vnNtsfir refo*T*
fr^^
i
. ^
I
(Nyaya-bindu,
Peterson's
edition,
Bibliotheca
Indica
series,
chapter
1JI,
p. 113).
I
H1fJ I
(Nyayabmdn-tika,
Peterson's
edition, Bibliotlieca
Indica
aeries,
chapter
111,
p. 78).
114 BUDDHIST
LOGIC,
CHAP. II.
erroneous contradiction"
1
(Viruddhavyabhicari),
which it
rejected by
Dharmaklrti in his
Nyayabindu,
on the
ground
that
it does not arise in the case of
inference,
but is based on the
scriptures
of the two
parties engaged
in
disputation.
95. In
opposition
to
Dignaga,
Dharmaklrti maintains that
,
-
A ., m,
*
example
'
is not a
part
of a
sylloeism.
y
Dharmaklrti s
Theory
.,
.
f
.
113- ji -Y-n A
of
example.
as ^ 1S included in the middle
term,
e.g.
The hill is
fiery,
Because it is
smoky,
Like a kitchen.
In this
reasoning
the term
smoky
'
includes a
'
kitchen
'
as
well as other similar
things,
hence it is almost
unnecessary
to cite
the
example
'
kitchen.'
Coinparo
K. J3. Palhak's
*
On tho
authorship
of the
Nyayabindu"
m
the Journal
of
the
Botnbay
Branch
of
th<.
j
Royal
Asiatic
Society,
vol. XIX ,
p.
51.
1
Vide
Nyaya-prave^a,
Fallacies of the Middle Torm,
No. 10. This
fallacy
of
'
non-erroneous contradiction
*
iw called in Sanskrit
:
and in Tibetan:
aj'q-O]-q|gai-q
(Nyaya-prave^a).
I
(Nyayabindu, p. 115).
w
ffi
I
(Nyayabindu-
tika,
p.
84).
Compare
also
B.B.R.A.8.,
vol. XIX,
p.
41).
2
(Nyayabindu,
Peterson's
edition,
Bibliotheca Iridica series,
pp.
115
116),
Peterson has omitted
f wrongly
as wul
appear
from the Tibetan
varsion which runs as follows :
(Nyayabindu.,
Sherbatski's
edition,
St.
Petersburg, p.
193).
KAYA-BINDU. 115
Nevertheless,
says
Dharmaklrti,
1
the
example
has this much
value that it
points
out in a
particular way
what has been ex-
pressed
in a
general
form
by
the middle term :
thus,
the
general
expression
"
all
smoky things
are
fiery
"
is made more
impres-
sive
by
the
particular example
*
kitchen' which is
smoky
as well
as
fiery.
96.
Example
is of two kinds :
(1) homogeneous
and
(2)
Fallacies of the homo-
heterogeneous.
Fallacies of the homo-
geneous
example.
geneous example
occur as follows :
(1)
Sound is
eternal,
Because it is
incorporeal,
Like action.
(Action
cannot serve as an
example,
because it is not eternal
,
that
is,
because it is excluded from the
major term).
(2)
Sound is
eternal,
Because it is
incorporeal,
Like atoms.
(Atoms
cannot serve as an
example,
because
they
are not in-
corporeal,
that
is,
because
they
are excluded from the middle
term).
(3)
Sound is
eternal,
Because it is
incorporeal,
Like a
pot.
(Pot
cannot serve as an
example,
because it is neither eternal
nor
incorporeal,
that
is,
because it is excluded from both
major
and middle
terms).
(4)
This man is
passionate,
Because he is a
speaker,
Like a
person
in the street.
(The
person
in the street cannot serve as an
example,
as it is
questionable
whether he is
passionate,
that
is,
it involves doubt
as to the
validity
of the
major term).
(5)
This man is
mortal,
Because he is
passionate,
Like a
person
in the street.
(This
example
involves doubt as to the
validity
of the middle
term,
that
is,
it is
questionable
whether the
person
in the street
is
passionate).
|
(Nyayabindu, p.
116).
116 BUDDHIST
LOGIC,
CHAP. II.
(6)
This man is
non-omniscient,
Because he is
passionate,
Like a
person
in the street.
(This example
involves doubt as to the
validity
of both the
major
and middle terms
>
that
is,
it is
questionable
whether the
person
in the street is
passionate
and
non-omniscient).
(7)
This man is
passionate,
Because he is a
speaker,
Like a certain
person.
(This example
is unconnected
(ananvaya)
, for there is no
inseparable
connection between
being
'
passionate
'
and
being
a
*
speaker
').
(8)
Sound is
non-eternal,
Because it is a
product,
Like a
pot.
(This example
involves the
fallacy
of
c
connection
unshown/
apradar&itanvaya
: the connection should be shown as follows :
All
products
are non-eternal like a
pot).
(9)
Sound is a
product,
Because it is
non-eternal,
All non-eternal
things
are
products
like a
pot.
(The
example
involves the
fallacy
of inverted
connection,
viparltanvaya
;
the real connection should be shown as fol-
lows : All
products
are non-eternal like a
pot).
97.
Similarly
there are nine fallacies of the
heterogeneous
example.
98.
Refutation (Dusana)
consists in
pointing
out in the
reasoning
of an
opponent any
one of the fallacies mentioned
above. The fallacies or semblances of refutation are the fu-
tilities called in Sanskrit Jdti.
1
99. In the
concluding
lines of the
Nyayabindu
it is stated
that
"
Dharmaklrti
vanquished
the entire Tlrthikas as
S'akya-
muni had subdued the
large army
of Mara
;
and as the sun
dispels
darkness,
the
Nyayabindu
has exterminated the Atmaka
theory (that
is,
the Tlrthika
doctrine)
wonderful !
2
For Jati vide
Nyaya-sutra,
Book
I,
aphorism
58.
SANTANANTARA-SIDDH1 . 1 17
Hetu-bindu-vivarana.
100. The
Hetu-bindu-vivarana
is another excellent work on
Logic by
Dharmaklrti. The Sanskrit
original
of this work is
lost,
but there exists a Tibetan translation
l
in the
Tangyur,
Mdo,
Ce,
folios 355 375.
The work in Tibetan is called
Gtan-
tshigs-kyi-thigs-pa signifying
Cl
A
Drop
of Reason." The work is
divided into three
chapters
as follows :
(1)
Relation of
identity
between the middle term and the
major
term
(in
Tibetan :
Ran-b^hin-gyi-gtan-tshigs,
in Sanskrit : Sva-
bhava-hetu) ; ( 2)
Relation of effect and cause between the middle
term and the
major
term
(in
Tibetan :
Hbras-buhi-gtan-tshigs,
in Sanskrit :
Karya-hetu)
;
and
(3)
Relation of
negation
between
the middle term and the
heterogeneous major
term
(in
Tibetan :
Mi-dmigs-pahi-g-tan-tshigs,
in Sanskrit
:
Anupalabdhi-hetu).
Tarka-nyaya
or
Vada-uyaya.
101. The Tarka
nyaya
or
Vada-nyaya
is another treatise
on
Logic by
Dharmaklrti. The Sanskrit
original
of this work is
lost,
but there exists a Tibetan translation
<:
in the
Tangyur,
Mdo,
Ce, folios 384416. The work in Tibetan is called
Rtsocl-pahi-rigs-pa signifying
the "Method of Discussion." The
Tibetan translation was
prepared by
the
great
Indian
sage
Jnana-srl-bhadra and the Tibetan
interpreter-monk Dge-wahi-
blo-gros. Subsequently
the translation was retouched
by
the
great
Pandita
Dlpankara (of Vikramampura
in
Bengal,
born in
980
A.D.)
and the
interpreter-monk Dar-ma-grags.
Santanantara-siddhi.
102. The Santanantara-siddhi is a
philosophical
treatise
by
Dharmaklrti. The Sanskrit
original
of the work is
lost,
but
there exists a Tibetan version
b
in the
Tangyur, Mdo, Ce,
folios
(Nyayabindu).
A
I have consulted the
copy
embodied in the
Tatigyur
of the India
Office,
London.
2
I have consulted the work embodied in the
Tangyur
of the India
Office,
London.
$
I have consulted the Tibetan version embodied in the
Tangyur
of
the India
Office,
London.
118
BUDDHIST
LOGIC,
CHAP. II.
416 420. The work in Tibetan is called
Rgyud-gshan-grub-pa
signifying
"
Proof of the
Continuity
of Succession."
Sambandha-parlksa.
103. The
Sambandha-parlksa
is another
philosophical
treatise
by
Dharmakirti. The {Sanskrit
original
of the work is
lost,
but there exists a Tibetan translation
l
in the
Tangyur,
Mdo, Ce,
folios 375 377. The work in Tibetan is called Hbrel-
wa-brtag-pa signifying
"Examination of Connection."
The
Tibetan translation was
prepared by
the Indian teacher Jfiana-
garbha
and the
interpreter
Vande-nam-mkhas.
Sambandha-pariksa-vrttL
104. The
Sambandha-parlksa-vrtti
a
is a
commentary
on
the
Sambandha-parlksa by
Dharmakirti himself. The Sanskrit
original
of the work is
lost,
but there exists a Tibetan transla-
tion in the
Taiigyur,
Mdo, Ce,
folios 377 384. The work in
Tibetan is called
Hbrel-wa-brtag-pahi-hgrel-wa.
DEVENDBABODIU
(ABOUT
650
A.D.).
105.
Devendrabodhi,
called in Tibetan
Lha-dwan-blo,
was a
contemporary
of Dharmakirti,
5
and so lived about 650 A.D. He
wrote the
following
work on
Logic
:
106.
The
Pramana-vartika-panjika,
called in
Tibetan,
Tshad-
ma-rnam-hgrel-gyi-dkah-hgiel, signifying
"An
Explanation
of Difficulties
in the Pramana-vartika of Dharmakirti." The
Sanskrit
original
of this work is
lost,
but there exists a Tibetan
translation
4
in the
Tangyur,
Mdo, Che,
folios 1 380. The
translation was
prepared by
the Indian
sage
Subhuti-srl and the
Tibetan
interpreter-monk Dge-wahi-blo-gros.
107. This
story
B
is told
regarding
the
composition
of the
Pramana-vartika-panjika
:
Dharmakirti chose Devendrabodhi to write a
commentary
on
his Pramana-vartika. After Devendrabodhi had finished the
1
I have consulted the
copy
embodied in the
Tangyur
of tiie India
Office,
London.
*
I have consulted the
copy
of this work embodied in the
Tangyur
of
the India
Office,
London.
3
Vide Taranatha's Geschichte des Buddhismus von Schiefner,
pp.
186187.
*
I have coDSulted the work in the
monastery
of
Labrang
in Sikkim
in 1907.
&
Vide Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
186-
187.
VINlTA DEVA. 119
commentary
for the time and shown it to
Dharmakirti,
the
latter erased it with water. After he had
compiled
it a second
time,
Dharmakirti burnt it in fire. He then
compiled
it a third
time and
gave
it to Dharmakirti with the observation :
"
Since
the
majority
of men are
incompetent
and time is
fleeting,
I have
written this
commentary
for the
people
of
lighter
understand-
ing."
This time Dharmakirti allowed the work to exist.
S'AKYABODHI
(ABOUT
675
A.D.).
108.
S'akyabodhi
'
is stated to have been a
pupil
of Devendra-
bodhi. He seems to have lived about 675 A.D. He was the
author of the
following
work :
109. The Pramaiia-vartika
(-panjika)-tika,
called in Tibe-
tan:
Ts])ad-ma-rnani-hgre]-gyi-hi2;rel-b^ad,
which is an annotation
on the
Pramana-vartika-pafijika
of Devendrabodhi. The Sans-
krit
original
of this work
appears
to be
lost,
but there exists a
Tibetan translation
*
which covers volumes Je and Ne of the
Tangyur,
Mdo. The translation was
prepared by
the inter-
preter Dge-wahi-blo
gros.
VINITA DEVA
(ABOUT
700 A.D.
).
110. Vinita
Deva,
3
called in Tibetan
Dul-lha,
lived in
Nalanda
during
the time of
king
Lalita
Candra,
son of Govi
Candra,
and Dharmakirti died
during
the time of Govi Candra.
Vimala
Candra,
the father of Govi
Candra,
was married to the
sister of
Bhartrhari,
who
sprang
from the ancient
royal family
of Malwa.
Supposing
this Bhartrhari to be identical with the
famous
grammarian
of that name who died in 651 652
A.D.,
4
*
we
may place
his
contemporary
Govi Candra in the middle of
the 7th
century
A.D. This is
exactly
the time when Dharma-
kirti died. Hence we
may
conclude that Lalita
Candra,
son
of Govi
Candra,
flourished towards the end of the 7th
century
A.D. Vinita
Deva,
contemporary
of Lalita
Candra,
must also
have lived about this
time,
a view which harmonises with the
date of Dharmakirti on whose works Vinita Deva wrote com-
mentaries.
Vinita
Deva,
who was the famous author of the
Samayabhe-
doparacana-cakra,
wrote the
following
works on
Logic
:
1
Vide Taranatha's Geschichte des Buddliismus von
Schiefner,
p.
187.
*
I have consulted this work in the
monastery
of
Labrang
in Sikkim
in 1907.
3
Vide Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
195
198, 272;
Pag-sanvjon-zang
edited
by
Sarat Chandra
Das,
pp.
xlviii,
108.
*
Vide Takakusu's
I-tsing, p.
Ivii.
120 BUDDHIST
LOGIC,
CHAP. II.
111.
Nyaya-bindu-tlka,
called in Tibetan :
Rig s-pahi-thigs-
pa-rgya-cher-hgrel-wa,
which is a detailed
commentary
on the
Nyayabindu
of Dharmaklrti. The Sanskrit
original
of this work
is
lost,
but a Tibetan translation
]
of it exists in the
Tangyur,
Mdo, She,
folios 1 43. The translation was
prepared by
the
Indian
sage
Jina Mitra and the
interpreter
of Shu-chen named
Vande-ye-ses-sde.
112.
Hetu-bindu-tika,
called in Tibetan :
Gtan-tshigs-kyi-
thigs-pa-rgya-cher-hgrr
1-wa,
which is adetailed
commentary
on the
Hetu-bindu of T)harmaklrti. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
2
in
the
Tangyur, Mdo, She,
folios 116 205. The translation was
prepared by
the Indian teacher
Prajna
Varma and the inter-
preter-monk
of Shu-chen named
Dpal-brtsegs-raksita.
113.
Vada-nyaya-vyakhya,
called m Tibetan :
Rtsod-pahi-
rigs-pahi-hgrel-wa,
which is a
commentary
on the
Vada-nyaya
(otherwise
called
Tarka-nyaya)
of Dharmaklrti. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan
translation
3
in the
Tangyur,
Mdo, Ze,
folios 39 65. The
work
opens
thus : "Who
is self-
perfected
in sweet
logical
dis-
cussion,
supreme
in
patience,
affection,
charity
and e^lf- res-
traint,
and who is the most excellent of
logicians
to him
(Buddha)
bowing
down I
compose
a
commentary
on the texi
of
Vada-nyaya."
114.
Sambandha-pariksa-tika,
called in Tibetan
Hbrel-pa-
brtag-pahi rgya-cher-b4ad-pa,
which is a
copious commentary
on
the
Sambandhapariksa
of Dharmaklrti. The Sanskrit
original
of
this work is
lost,
but there exists a Tibetan translation
*
in the
Tangyur, Mdo, Ze,
folios 1 24. The translation was
prepared
by
the Indian
sage Jnana-garbha
and the Tibetan
interpreter
Vande-nam-mkhas. The work
opens
thus :
"Who is
entirely
unconnected with the
world,
and is
yet
designated
as the
supreme
teacher of it to him
bowing
down
fully
I
explain
the
Sambandha-parlksa."
115.
Alambana-pariksa-tlka,
called in Tibetan
Dmigs-pa-
brtag-pahi-hgrel-b<ad,
is an annotation on the .Alambana-
parlksa
of
Dignaga.
The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
6
in the
L
This work was
brought
down to Calcutta
by
the British Mission to
Tibet
during
1904. I examined it
by permission
of the Government of
India. It is now
deposited
in the British
Museum,
London.
2
I examined this work
by permission
of the Government of India
when it was
brought
down to Calcutta
by
the British Mission to
Tibet,
1904.
3
I have consulted the India Office
copy.
*
I have consulted the India Office
copy.
5
I have consulted the India Office
copy.
CANDRA GOMIN. 121
Tangyur, Mdo, Ze,
folios 186200. The translation was
pre-
pared by
the Indian
sage
S'akya-simha
and the
interpreter
Vande-
dpal-brtsegs
of Shu-chen. The work
opens
thus :
"
Meditating
on the merciful Omniscient
One,
and
saluting
him
by my head,
I
compose
the
JUambana-pariksa-tika/'
It ends thus :
"Here is finished the Alambana
parlksa-tlka,
which is a
clean work of the teacher Vinita Deva who
weighed
all sorts of
alambana
(objects
of
thought),
and is a lion of
speakers
con-
founding
the brains of the
Tlrthika-elephants."
116.
Santanantara-siddhi-tika,
called in Tibetan:
Rgyud-
gshan-grub-pahi-bgrel-bsad,
being
a
commentary
on the~Santa-
nantara-siddhi of
"Dharmaklrti. The Sanskrit
original
of this
work
appears
to be
lost,
but there exists a Tibetan translation
'
in
the
Tangyur,
Mdo,
Tshe,
folios 121. The translation was
prepared by
the Indian
sage
ViSuddha-simha and the
interpreter
of
Shu-chen named
Ppal-rtsegs-raksita.
CANDRA GOMIN
(ABOUT
700
A.D.).
117. Candra
Gomin,"
called in Tibetan :
Zla-wa-dge-bsfien,
was born in a
Ksatriya family
in the east at Varendra
(
modern
Bajshahye
in
Bengal).
He was endowed with a
very
keen'intel-
lect and
acquired
distinction in
literature,
grammar, logic,
as
tronomy, music,
fine arts and the science of medicine. Under
Acarya
Sthiramati he learnt the Sutra and Abhidharma Pitakas
of the
Buddhist^
scripture,
and was converted to Buddhism
by
the
Vidyadhara
Acarya
Asoka.
8
He had an ardent faith in the
Buddhist
god
Avalokite6vara and the
goddess
Tara.
4
He was
offered in
marriage
a
daughter
of the
king
of Nalendra.
Being
told that she was named
Tara,
which was the name of his
tutelary deity,
he
thinking
it
improper
to
accept
her hands
shrank from her with fear.
Upon
this the
king
of Varendra
became
angry
and
put
Candra Gomin into a chest which was
thrown into the
Ganges.
The chest was carried down until it
stopped
at an island at the
place
where the
Ganges
flows into
the
ocean. Candra Gomin with
deep
reverence offered a
prayer
to
goddess
Tara
by
whose
blessing
he
got
out of the chest. He
1
I have
consulted the India Office
xylograph
of the Tibetan version.
2
Vide Taranatha's Geschichto des Kuddhismus von
Schiefner,
pp.
145
146,
148 158 ; and
Pag-sam-jon-zang
edited in the
original
Tibetan
by
Sarat Chandra
Das, Calcutta,
pp.
95 96.
3
Acarya
Asoka
was_the
author of a
logical
treatise called
Samanya-
du^ana-dikprakasika.
a short treatise on the refutation of
generality,
lately
recovered from
Nepal^
*
For
Candra Gomin's
"
Arya-Tara-antarbali-vidhi
"
vide Satischandra
Vidyabhusana's
Sragdhara-stotra. Introduction,
pp.
xx,
xxi.
122
BUDDHIST
LOGIC,
CHAP. II.
resided in the island which was in course of time named Candra-
dvfpa
'
or the island of Candra. He as a Buddhist devotee
(updsaka)
established there
stone-images
of Avalokitesvara and
Tara. At first
only
fishermen settled in the
island,
but after-
wards other
people
came to live there.
Gradually
the island
became a town.
118. Candra Gomin
thereupon
went to
Ceylon
and on his
way
back found in Southern India in the house of
Vararuci,
Naga-S'esa's (Patafijali's)
Bhasva on Panini's
grammar.
Find-
ing
that it contained
''many
words but few
thoughts,"
he
himself
composed
a
commentary
on
Panim,
which was named
Candra-vyakarana.
2
Afterwards he came to Nalanda the
store-house of
knowledge
and met there
Candra-klrti,_the
famous commentator on the
Madhyamika Philosophy
of
Arya
Nagarjuna.
Candra
Gominjiimself
was a follower of the
Yoga-
cara
system expounded by Arya Asanga.
While Candra Kirti
ind Candra Gomin entered
upon
philosophical
discussions
people
used to observe
h
:
"
Alas ! the text of
Arya Nagarjuna
is medi-
cine to some but
poison
to
others,
whereas the text of invincible
Arya Asanga
is
very
ambrosia to all men." It is further stated
that into a well at Nalanda Candra Gomin. threw the
original
manuscript
of his
grammar, thinking
that it was not better "th an
the one which Candra Kirti had written. At that time Tara
and Avalokitesvara
appeared
before him
saying:
"Though
Candra Kirti is overwhelmed with
pride
as a
sage,
your
work
is more useful than all others and will do immense
good
to the
world."
They
raised the
manuscript
from the
well,
which was
J
Candra
dvipa
is situated iu the district of Barisal in South-eastern.
Bengal
at a
place
where the
Padma,
which is a main outlet of the
Ganges,
falls into the ocean. Varendra m which Candra Gomin was born is iden-
tical with the
Rajshahye
division in North-eastern
Bengal through
which
the Padma flows.
2
For
Candra-vyakarana
vide Satis Chandra
Vidyabhusana's
"
Sans-
krit works on Literature.
Grammar,
Rhetoric and
Lexicography,
as
preserved
in Tibet
"
in the Journal
of
the Asiatic
Society of Bengal,
new
series,
Vol.
iii,
No. 2, 1907. The
Candra-vyakarana
in the
original
Sans-
krit has been
printed
in
Germany.
(Pag-swn-jon-zang, p.
96).
RAVI GUPTA.
123
thence
reputed
as
k *
Candra's well
"
(in
Sanskrit :
Candra-kupa
and in Tibetan:
Tsandrahi-khron-pa)
,
the water of which was
wont to be drunk
by people
in the belief that
thereby
their intellect
would become
sharp.
CandraKIrti
was, however,
a
great
admirer
of Candra Gomin. When the latter arrived at Nalanda the
monks refused to
give
him a
reception, say
:
ng
that it was not
proper
for
priests
to welcome a mere devotee
(upasaka).
Hearing
this Candra Kirti
brought
three
chariots,
two of which were occu-
pied by
himself and Candra Gomin
respectively,
while in the third
was
placed
an
image
of
Manju&i,
the Buddhist
god
of
learning.
The chariots
passed through
the town in a
great procession
attended
by
the whole
body
of
priests
who came
really
to recite
hymns
to
Manjndr!,
but
apparently
to accord a
fitting
welcome
to Candra Gomin.
1
119. Candra Gomin lived at a time when
S'lla,
son of
Harsa,
reigned. During
this time
king
Simha of the Licchavi
dynasty reigned
in Varendra. The famous
poet
Ravi
Gupta
was a
contemporary
of
Bharsa,
son of Simha. S
v
rl Harsa seems
to be the same as
king
Harsa Vardhana who was a
contempo-
rary
of
Hwen-thsang
and
reigned
in 647 A.D. His son S'ila
seems,
on a
rougli
calculation,
to have
reigned
in 700
A.D.,
when his
contemporary
Candra Gomin must also have lived.
Jaina Hema Candra Suri who lived
during
1088 1172 A.D.,
refers to Candra Gomin while
Jayaditya,
2
the famous author of
the
Kaslkarvrtti,
who died in 661 662
A.D.,
8
does not mention
him. This
may
be
explained
on the
supposition
that Candra
Gomin lived after
Jayaditya,
but
preceded
Hema Candra.
120. Candra Gomin was the author of the
following
work on
Logic
:
Wyayaloka-siddhi,
called in Tibetan:
Rigs-pa-grub-pah
i-
sgron-ma, signifying
"
a
lamp
of
logical reasoning."
The Sans-
krit
original
of this work
appears
to be
lost,
but there exists a
Tibetan translation
*
in the
Tangyur,
Mdo, Ze,
folios 200 201.
The translation was
prepared by
Pandita S'ri
Sita-prabha
and
the
interpreter-monk
Vairocana.
RAVI GUPTA
(ABOUT
725
A.D.).
121. Ravi
Gupta,
6
called in Tibetan :
Ni-ma-sbas,
was born
in Kasmlra. He was a
great poet,
dialectician and Tantric
1
Vide
Pag
sam-jon-zang, pp.
95-90.
2
Vide Professor F. Kielhorn's
"
Indra Gomin and other
grammari-
ans" in the Indian
Antiquary,
Vol.
xv,
June
1886,
pp.
181,
184.
3
Vide Takakusu's
I-tsing, p.
Ivii.
*
I have used the India Office
copy.
6
Vide Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
146, 147,
243
;
and
Pag-sam-jon-zang, part
i,
pp.
90, 101, 118,
xxxvii.
124 BUDDHIST
LOGIC,
CHAP II.
teacher,
who established 12
great religious
schools in his native
country
and
Magadha.
He was a
contemporary
of
king
Bharsa
of
Varendra,
and flourished a little later than Candra
Gomin,
who had lived
during
the time of Bharsa's father Simha. Ravi
Gupta
must have lived in the first
quarter
of the
eighth
century
A.D.,
for his
disciple
the famous Tantric monk
Sarvajfia
Mitra
'
lived in the middle of that
century.
Ravi
Gupta
was the
author
a
of the
following
work on
Logic:
122.
Prdmantt-vartika-vrtti,
called in Tibetan: Tshai-ma-
rnam-hgrel-gyi-hgrel-pa,
which is an annotation on the Pramana-
vartika of Diiarrnaklrti. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation* in
the
Tangyur,
Mdo, Tshe,
folios 132-232.
JrNENDRABODIII
(ABOUT
725
A.D.).
123. In the
Tangyur, Mdo, Re,
there is the Tibetan version
of a work called Visalamala
vati-nama-pramana-samuocaya-
tlka. This version was
prepared by
the Tibetan
interpreter
lldo-rje-rgyal-uitshan
with the assistance of
Dpal-ldan-blo-gros.
124. The author of the
original
work was
Jmendrabodhi,
called in Tibetan
Rgyal-dwan-blo-gros,
who was a venerable
countryman
of the Bjihisattva
(Dignaj;a
?).
He is
perhaps
the
same
person
who wrote the well-known
Nyasa
on the
grammar
of
Panini in the
eighth century
A.D.
S'ANTA RAKSITA
(749 A.D.).
125. S'anta
Raksita,*
called in Tibetan :
Shi-wa-htsho,
was
born in the
royal family
of Za-hor
[in Bengal ?].
The exact date
of his birth is
unknown,
but it is stated that he was born at the
time of Go Pala who
reigned up
to 705 A.D.
(vide Appendix
B
)
and died at the time of Dharma Pala who became
king
in 765
A.D. He followed the Svatantra
Madhyamika
school,
and was
a Professor at Nalanda
(vide Appendix A).
He visited Tibet at
the invitation of
King
Khri-srou-deu-tsan who was born in 728
A.D.
,
and died in 86 1- A.D. The
king,
with the assistance of
S'anta
Raksita,
built in 749 A.D. the
monastery
of Sam-
ye
6
in
1
Vide Satis Chandra
Vidyabhusana's Sragdhara
Stotra,
Introduction,
p.
xxx,
printed
in the
Bi2>liotheca
Indica series of Calcutta.
2
For Ravi
Gupta's Arya-kosa
see Rockhiirs
Buddha,
p.
228
;
and
for his works on
Tantra,
see Satis Chandra
Vidyabhusana's Sragdhara
Stotra,
Introduction,
pp.
v-vii.
3
I have consulted the
copy
of the India
Office,
London.
4
Vide
Pag-sam-jon-zang
edited
by
Sarat Chandra
Das, C.I.E.,
Calcutta,
p.
112.
*>
Vide Csoma do Koros's Tibetan
Grammar,
p.
183
;
Sarat Chandra
Das in the Journal
of
the, Asiatic
Society of Bengal,
1881,
Part
I,
p.
226 ;
and WaddelPs Lama
ism,
p.
2B.
SANTA KAKSITA.
126
Tibet,
modelled after the
Odantapura
Vihara of
Magadha.
Sam-
ye
was the first Buddhist
monastery
in Tibet and Sana Raksita
was its first abbot. He worked in Tibet for 13
years,
that
is,
until 762 A.D. He was known there under the name of
Acarya
Bodhisattva,
and was the author of the
following
works
on
Logic
:
126.
Vada-nyaya-vrtti-vipancitartha,
called in Tibetan :
Rtsod-pahi-rigs-pahi-hbrel-pa-don-rnam-par-hbyed-pa,
an elabo-
rate
commentary
on the
Vada-nyaya
of Dharmakirti. The
Sanskrit
original
of this work
appears
to be
lost,
but there
exists a tibetan translation
l
in the
Taneryur,
Mdo, Ze,
folios
65186,
and in the
Tangyur,
Mdo,
Tshe,
folios 21 13 J.
The translation was
prepared by
the Indian
sage
Kumara-
sil-bhadra and the Tibetan
interpreter-monks
venerable S'es-rab
and Hbro-sen-dkar
(who
was a native of the
province
of Hbro
or
Do)
in the
holy monastery
of
Bsam-yas (Sam-ye).
The work
opens
thus:
"
Who
constantly dispersing
darkness
by
the
ray
of the
heap
of various
pure precious qualities,
exerted himself for the sake
of
obtaining
the fruits of desire of various sentient
beings
and
rejoiced
to do
good
to the entire world to that
Manju-srI bowing
down in
reverence,
I
compose
this concise and stainless Vada-
nyaya-vrtti-vipaiici
tartha.
' '
1
27.
Tattva-samgraha karika,
called in Tibetan : De-kho-na-
nid-bsdus-pahi-tshig-lehur-byas-pa,
a work
containing
memorial
verses on a
summary
of the Tattvas. The Sanskrit
original
of
this work
appears
to be
lost,
but there exists a Tibetan transla-
tion
2
in the
Tangyur,
Mdo, He,
folios 1 146. The translation
was
prepared by
the Indian Panclita Gunakara-srI-bhadra
(belong-
ing
to the
religious
circle first instituted
by
the
great king
Lalitaditya
in the
incomparable city
of
Kasmlra)
and the
great
Tibetan
interpreter
the
S'akya
monk Lha-bla-ma-shi-wa-hod
in
the
province
of
Guge (S.-W.
Tibet).
The work reviews various
systems
of
philosophy
such as the
Samkhya,
Jaina,
etc.
8
1
1 have consulted tho
xylograph
of this work contained in the India
Office,
London.
2
I have consulted the work in the
monastery
of
Labrang,
Sikkim,
which I visited in June 1 907. For a detailed account of this work vide
my
"
Samkhya Philosophy
in the Land of the Lamas
"
in the Journal
of
the Asiatic
Society of Bengal,
new
series,
Vol.
iii,
No. 8.
3
The
Tattvasarhffraha
herein noticed is
quite
different from the
Tattvasamasa,
a Brahmanic work on the
Samkhya philosophy,
a
manuscript
of which is contained in the
library
of the Asiatic
Society
of
Bengal.
Dr
George
Biihler,
during
his
explorations
of the
Brhat-jnana
kosa in
the
temple
of Pursva-natha at
Jesaimir,
found in 1873 a
Pothi,
consisting
of 189 ancient
palm-leaves showing
the characters of the 12th or 13th
century,
and
bearing
on the outside corner the title Kamala-fila-tarka
126 BUDDHIST
LOGIC,
CHAP. II
128. The
subject-matter
of the work
begins
thus:
"From Pradkdna
(the
primordial
matter or
nature) possessed
of entire
powers
all sorts of effects are
produced."
(ride
Dr. (5. Biihler's
correspondence
with Rai Sarat Chandra Das,
Bahadur,
C.I.E.,
published
in the Journal
of
the Buddhist Text
Society of
Calcutta,
Vol.
i,
part ii,
T>. x).
Tho roal name of the work,
according
to Dr.
Biihler,
is
Tarlca-samgraha.
Now,
this
Tarkasamgraha
is
nothing
but
Tattvasamgraha
of S'anta Raksita with the
commentary, by
Kamala
S'lla. Tho
introductory part (M.mqala)
of the
Tarka-samgraha,
as noticed
by
Dr. Buhlor, runs as follows :
;:
Ptl^
fT^*ri ^rfrff^^Tf^^ftf^l
.
:
tl
I
The
introductory part
in the
Tattvasamecraha
is identical with the
above as is evident from the Tibetan version extracted below :
ANTA RAKSITA. 127
The work is divided into 31
chapters,
viz. :
(I)
examination
of nature
(in
Sanskrit:
Svabhava-parlksa.
in Tibetan: Ran-bshin-
brtag-pa)
; (2)
examination of the
sense-organs
(in
Sanskrit :
Indriya-pariksa,
in Tibetan :
Dwan-phyug-b rtag-pa)
; (3)
exam-
ination of both
(in
Sanskrit :
Ubhaya-parfksa,
in Tibetan :
Gffiis-
ka-brtag-pa)
; (4)
examination of the
theory
that the world is
self-existent
(in
Sanskrit :
Jagat-svabhava-vada-parlksa,
in
Tibetan:
Hgro-wa-rau-bshin-du-smra wa-brtag-pa) ; (5)
exam-
ination of
Brahma,
the
presiding deity
of sound
(in
Sanskrit :
S'abda-Brahma-parlksa,
in Tibetan :
Sgrahi-tshans pa-b rtag-pa)
;
(6)
examination of the soul
(in
Sanskrit :
Purusa-pariksa,
in
Tibetan :
Skyes-bu-brtag-pa)
; (7)
examination of the
Nyaya
and Vaisesika doctrines of the soul
(in
Sanskrit:
Nyaya-vaisesi-
ka-parikalpita-purusa-parlksa,
in Tibetan :
Rigs-pa-can-dan-bye-
brag-pas-
kun-tu-b
rtaers-pahi-skyes-bu-b rtag-pa^
;
(8)
examina-
tion of the Mimamsaka doctrine of the soul
(in
Sanskrit:
Mlmamsaka-kalpita-atma-parlksa,
in Tibetan:
Spyod-pa-pas-
rtags-pahi-bdag-b rtag-pa)
;
(9)
examination of
Kapila's
octrine of the soul
(in
Sanskrit :
Kapila-parikalpita-atma-parl-
ksa,
in Tibetan :
Ser-skya-pas-kun-tu-brtags-pahi-bdag-b rtag-
pa)
; (10)
examination of the
Digambara
Jaina doctrine of
the soul
(in
Sanskrit :
Digambara-parikalpita-atma-parlksa,
in Tibetan :
Nam-ixikhahi-gos-can-gyis-kun-tu-brtags-pahi-bdag-
b
rtag-pa); (11)
examination of the
Upanisad-doctrine
of the
soul
(in
Sanskrit :
Upanisad-kalpita-atma-pariksa,
in Tibetan :
128 BUDDHIST
LOGIC,
CHAP. II.
U-pa-ni-sa-di-kas-brtags-pahi-lidag-brtag-pa);
(12)
examination
of the
Vatslputra
doctrine of the soul
(in
Sanskrit:
Vatslputra-
kalpita-atma-pariksa,
in Tibetan :
Gnas-mahi-bus-bdag-brtag-
pa) ; (13)
examination of the
permanence
of entities
(in
Sanskrit:
Sthira-padartha-parlksa,
in Tibetan:
Brtan-pahi-dnos-
po-brtag-pa)
; (14)
examination of the relation between
Karma and its effect
(in
Sanskrit :
Karma-phala-sambandha-
pariksa,
in Tibetan :
Las-dan-hbras-buhi-hbrel-pa-brtasj-pa)
;
(15)
examination of the
meaning
of the word 'substance*
(in
Sanskrit:
Dravya-padartha-par
I
ksa,
in Tibetan:
Rdsas-kyi-tshig
gi-don-brtag-pa
)
; (16)
examination of the
meaning
of the word
'quality; (in
Sanskrit:
Guna-sabdartha-parlksa.
in Tibetan:
Yon-tan-gyi-tshig-gi-don-brtag-pa)
; (17)
examination of the
meaning
of the word Karma
(in
Sanskrit : Karma-sabdartha
-
parlksa
in Tibetan:
Las-kyi-tshig gi-don-brtag-pa)
; (18)
examination of the
meaning
of tho word
generality
or
genus
(in
Sanskrit :
Samanya-sabdartha-parlksa,
in Tibetan :
Spyihi-
tslrg-gi-don-brtag-pa)
; (ID)
examination of the
meaning
of the
words
'generality,'
and
'particularity
'
(in
Sanskrit :
Samanya-
vis*esa-abdartha-parlksa,
in Tibetan :
Spyi-dari-bye-brag-gi-
tshig-gi-don-brtag-pa)
; (20)
examination of the
meaning
of the
>0
Dr. Biihler furtlier observes that the first section of th^
Tarkasamgraha
contains
^^^.xf<^|t^|
(examination
of
God),
^jfjjr^4h (^l| dI ART
-"^T^^TT
(ex-
amination of
Kapila's
doctrine of the
soul),
(examination
of the soul
according
to the
Upani^ads),
(examination
ot
permanent entity),
etc. The last
colophon appears
to him to be
^f
:
^RTWT^
(examination
of the doctrine of self-evi-
dence).
These are the
very subjects
treated in the
Tattvasamgraha.
So the two works are identical.
KAMALA sTLA.
129
word
'
co-existent cause
'
(in
Sanskrit :
Samavaya-sabdartha-
pariksa.
in Tibetan:
Huu-wahi-tshig-clon-brtag-pa)
; (21)
ex-
amination of the
meaning
of the word
'
sound
'
(in
Sanskrit :
Sabdartha-parlksa.
in Tibetan :
S^ra-yi-don-brtag-pa)
; (2:2)
examination of the definition of
perception (in
Sanskrit :
Prat
yaks i-laksana-parlks'i,
in Tibetan: Mnon-sum-
gyi-uatshan-
nid-brta.g-pa)
; '-3)
examination of inference
(in
Sanskrit :
Anuwanaparlksa,
in Tjbotan :
Kjes^su-dpag-pa-brtag-pa)
; (24)
examination ot oth^r kinds of valid
knowledge (in
Sanskrit :
Prainaiiantara-parlksa,
in Tibetan: Tsha<l-ma-shan
brtag-pa) ;
(25)
examination ot the doctrine of evolution
(in
Sanskrit :
Vivartavada-panksa,
in Tibetan :
Hgy
ur- war- smra-wa-
brtag-
pa)
;
(~6)
examination of the three times
(in
Sanskrit : Kala-
traya-parlksa,
in Tibetan :
Dtis-g-sum-brtag-pa)
;
(27)
examina-
tion of
continuity
of the worJd
(in
Sanskrit : Samsara-santati-
parlksa,
in Tibetan :
Hjig-rten-rgyinl-palu-brtag-pa)
; (28)
ex-
amination of external
objects (in
Sanskrit :
Vahyartha-parlksa,
in Tibetan:
Phyi-rol-gyi-don-brtag-pa)
;
(20)
examination of
S'ruti or
Scripture (in
Sanskrit: S'ruti
-pan
ksa,
in Tibetan:
Thos-pa-bi'tag-pa) ; (30)
examination of self-evidence
(in
Sans-
knt:
Sv:itah-|>ramanya-parik8ii,
in Tibetan: Ran-las-tshad-ma-
drtag-pa)
;
and
(31)
examination of the soul which sees
things
beyond the
range
of senses
(in
Sanskrit :
Anycndriyatltartha-
arNana-punis-i-paiiksa,
in Tibetan:
Gshan-^yi-dwati-po-las-
hdas-pahi-don-uithoii-wa-can-gyi-skyeH-bu-brtag-paJ.
KAMALA S'ILA
(ABOUT
750
AJX).
129, Kaniala
S'lla,
1
also called Katuala
8'rlla,
was a follower
of S'anta Raksita He was for some time a Professor of Tan-
tras in Nalanda whence he was
(vide. Appendix
A)
invited to
Tibet
by king
Khri-sron-deu-tsan
(728
7S6
A.D.).
While in
Tibet he vindicated the
religious
views of Guru
Padma-sambhava
and S'anta Raksita
by
defeating
and
expelling
a Chinese monk
named
Mahayana Hoshang.
He was of wide fame and the
author of the
following
works :
130.
Nyaya-bindu purva-pakse-samksipta,
called in
Tibe-
tan
Riorp-pahi-thisrs-])ahi-phyogs-fina-Tna-mdor-b4dus-pa,
a sum-
mary
of criticisms on the
Nyayabindu
of
Daarmaklrti. The
Sanskrit
original
of this work
appears
to be
lost,
but there
exists a Tibetan translation
a
in the
Tangyur, Mdo, She,
Folios
106 11"). The translation was
prepared by
the Indian
sage
1
Vide,
Pag-sam-jon-zang, part
i,
p.
112, edited
by
Sarat Chandra
Das,
and also the Journal of the Buddhist Text
Society
of
Calcutta,
vol.
i,
part
i,
p.
10,
and Waddell's
Lamaism,
p.
31.
2
I have consulted the
copy brought
down
by
the British Mission to
Tibet in 1904.
130 BUDDHIST
LOGIC,
CHAP. II.
Vi^uddha Simha
and the
interpreter
monk of Shu-chen named
Dpal- rtsegs-raksita. ""
I3l7
Tttttva-samgraba-panjika,
called in Tibetan De-kho-
na-nid-bsdus-pahi-dkah-hgrel,
a
commentary
on the Tattva-sara-
graha
of S'anta Raksita. The Sanskrit
original
of this work is
lost,
but there exists a Tibetan translation
l
of
part
I of this
work in the
Tangyur,
Mdo, He,
Folios 146
400,
and
part
II of
it in the
Tangyur,
Mdo, Ye,
Folios 1 385. The translation
was
prepared by
the Indian
sage
Devendra Bhadra and the
interpreter
monk
Grags-hbyor-ses-rab.
KALYANA RAKSITA
(ABOUT
829
A.D.).
132.
Kalyana
Raksita,
2
called in Tibetan
Dge-bsrun,
was
a
great
dialectician and teacher of
Pharniottaracarya.
He
flourished
during
the
reign
of
Maharaja
Dharma Pala who died
in 829 A.D.
(Vide Appendix B).
He was the author of the
undermentioned works
8
:
133.
Vahyartha-siddhi-karika,
called in Tibetan
phyi-rol-
gyi-don-grub-pa-cep-bya-wahi-tshig-lehur,
which
signifies
memo-
rial verses on the
reality
of external
tilings.
The Sanskrit
origi-
nal of this work is
lost,
but there exists a Tibetan translation
in the
Tangyur,
Mdo,
Ze,
Folios 202 210. The translation was
prepared by
the Vaibhasika
teacher Jina Mitra of Ka&mlra and
the Tibetan
interpreter-monk Dpal-brtsegs-raksita.
134.
Sruti-pariksa,
called in Tibetan
Thos-pa-brtag-pahi-
tshig-lehur-byas-pa,
which
signifies
"
memorial verses on the ex-
amination
of S'ruti or verbal
testimony.'
The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan trans-
lation
in the
Tangyur,
Mdo, Ze,
Folios 210211.
135.
Anyapoha-vicara-karika,
called in Tibetan Gshan-la-
brtag-pahi-tshig-lehur-byas-pa,
which
signifies
*
memorial verses
on the determination
of a
thing by
the exclusion of its
oppo-
sites.'
The Sanskrit
original
of this work is
lost,
but there
exists a Tibetan
translation in the
Tangyur, Mdo, Ze,
Folios
211213.
1 36. Isvara bhanga-karika,
called in Tibetan
Dwan-phyug-
hjig-pahi-tshig-lehur-byas-pa,
which
signifies
'
memorial verses
1
I have consulted this work in the
monastery
of
Labrang,
Sikkim,
which
I visited in June 1907.
2
Vide
Taranatha's Geschichte des Buddhismus von
Schiofner,
pp.
216
219: and
Pag sam-jon-zang, p.
114. The
particle
*
l>srun
*
signifies
"
protected
"
and is an
equivalent
for Sanskrit Raksita.
' '
But Schiefner
has taken
it as an
equivalent
for
"
Gupta."
This does not seem to be
correct,
for the Tibetan
equivalent
for
Gupta
is
**
sbas."
1 have consultod
Kalyana
Kaksita's works' in" volume Ze of the
Tangyur
lent to me
by
the India
Office,
London.
DHARMOTTARACABYA.
131
on the
refutation of God.' The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation in the
Tangyur, Mdo,
Ze, Folios 214215.
DHARMOTTARACARYA
(ABOUT
847
A.D.).
137. Pharmottara
'
(Acarya
Dharmottara or Dhartnottara-
earya)
called iti Tibetan
Chos-aiohog,
was a
pupil
of
Kalyana
Raksita and of Dharmakara Datta of Kasmlra. He
appears
to havo flourished in Kasmlra while
Vanapala
was
reigning
in
Bengal
about 847 A.D.
(vide Appendix B),
and is mentioned
by
the Jaina
philosophers
Mallavadin the aiit'ior of Dha mot-
tara-tippanaka
about 9ti2 A.D.
;i
and
Ratnaprabha
Sun
3
the
famous author of
Syadvada-ratnavatarika
dated 1181 A.D.
Dharmottara was the author of the
following
works :
133.
Nyaya-bindu-tika,
called in Tibetan
Rigs-pahi-thigs-
pahi-rgya-cher-hgre'-wa,
a detailed
commentary
on the
Nyaya-
bindu of Dharmakirti. The Sanskrit
original
of this work was
preserved
in the Jaina
temple
of
S'antiiiatha,
Oambay,
and has
been
published by
Professor Peterson in the Bibliotheca Indica
series of Calcutta. There exists a Tibetan translation
*
in the
Tangyur,
Mdo,
She,
Folios 43106. The translation was
pre-
pared by
the Indian
sage
Jnana-garbha
and an
interpreter-monk
of Shu-chen named
Dharmaloka,
and afterwards recast
by
the
Indian
sage
Sumati-klrti and the Tibetan
interpreter-monk
Blo-
Idan-ses-rab.
Nyayabindu-tika begins
thus :
"
Sugata,
the con-
queror
of
lust,
etc., has overcome this
world,
the source of series
of evils
beginning
with birth :
may
his words
dispelling
the
darkness of our mind attain
glory."
5
1
Vide Taranatha's Geschichte dos Buddhismus von
Schiefner,
p.
225
;
and
Pag-sam-jon-zang, p.
114.
2
The Jaina
logician
Mallavad n
(q. -*.)
wrote a
gloss
called Dharmot-
tara-tippanaka
on
Dharmottaracarya's
Nyayabindutika.
The
year
884
in which Mallavadin flourished
corresponds
to 827 A.D. or 962 A.D.
according
as we take it to refer to Vikraina-samvat or S'aki-samvat.
On one
supposition
Mallavadin was a
contemporary
of Dharmottara and
on the other he nourished a
century
later.
3
i
r
(Syadvada-ratnavatarika, p.
10,
Jaina
ya^ovijaya
series of
Benares).
4-
I have consulted the
copy brought
down
by
the British Mission to
Tibet
during
1904. The Tibetan version has also been edited
by
F. J.
Sherbatski and
printed
in Russia.
^kfn
T
?ifarinn
>
ft^Hjji
i
^T^ft W^tWrWTWTT*
II
(Nyayabindutika, Chap. I).
132 BUDDHIST
LOGIC,
CHAP. IJd
139.
Pramana-pariksa,
called in Tibetan
Tshad-ma-brtag-
pa, signifying
f
an examination of Pramana or the sources of
valid
knowledge.'
Tiie Sanskrit
original
of this work
appears
to
be lost, but there exists a Tibetan translation
j
in the
Tangyur,
Mdo, Ze,
Fo.ios
215-237,
as well as Folios 238 253. The
translation was
prepared by
monk
Blo-]dan-ses-rab.
140.
Apoha-nama prakarana,
called in Tibetan
(Jshan-sel-
wa,
signifying
*
a treatise on the determination of a
thing by
the exclusion of its
opposites.'
The Sanskrit
original
of this
work
appears
to be
lost,
but there exists a Tibetan translation
2
in the
Tangyur,
Mdo,
Ze,
Fol'os 254266. The translation was
prepared by
the KasmIrian Pandita
Bhagyaraja
and the inter-
preter-monk
Blo-ldan-scs-rab,
in the
incomparable city
of
Ka&mlra.
141.
Para-loka-siddhi,
called in Tibetan
Hjig-rten-pha-rol-
grub-pa,
signifying
'
proof
of the world
beyond.'
The Sanskrit
original
of this work
appears
to be
lost,
but there exists a
Tibetan translation
3
in the
Tangyur,
Mdo,
Ze,
Folios 266270.
The translation was
prepared by
the
great
Pandita
Bhagyaraja
and the
interpreter-monk
Tshab lii-ma
grains during
the lifetime
of
gYl
Harsa Deva
(king
of
Kasinlra,
10891101
A.D.)
n the
great incomparable city
of Kasmlra.
The work
begins
thus :
>e
Some
say
that the world
beyond
is
possessed
of the charac-
teristics of a
complete separation
irom the link of consciousness
which
began
from before birth and continued after
death,
etc
""
142. Ksana
bhanga-siddhi,
called in Tibetan
Ska_i-cig-ma-
hjig-pa-grub-pa, signifying
'
proof
of the monieiitariness of
things.'
The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
*
in the
Tangyur, Mdo,
Ze,
Folios 270282. The translation was
prepared by
the
Indian
sage Bhagyaraja
and the
interpreter-
monk Blo-ldan-ses-
rab.
143.
Pramana-viniscaya-tika,
called in Tibetan Tshad-ma-
rnam-nes-kyi-tlka,
which is a
commentary
on the Prainana-vin-
i6caya
of Dharmakfrti. The Sanskrit
original
of this work
ap-
pears
to be
lost,
but there exists a Tibetan translation
b
in the
Tangyur,
Mdo, Dse,
folio 346
f,
and
We,
Folios 1 188. The
translation was
prepared by
the KasmIrian. Pandita Parahita
Bhadra and the Tibetan
interpreter
Blo-ldan-ses-rab in the
model
city
of Kasrnlra. In the
concluding
lines of the work
1
I have consulted the India Office
copy.
2
I have consulted the India Office
copy.
3
I have consulted the India Office
copy.
4
I have consulted the India Office
copy.
6
I have consulted the India Office
copy
ARCATA.
133
Dharmottara,
the author of it, is described as
"
the excellent
subduer of bad
disputants (quibblers).
1
MUKTA-KUMBHA
(AFTER
847
A.D.).
144.
Mukta-kumbha,
a
called in Tibetan Mu-
tig-bum-pa,
was
the author of a work (Called
Ksina-bhauga-siddhi-vyakhya,
which is a
commentary
on
Dharmottaracarya's
Ksina-bhariga-
siddhi.
Mukta-kumbha must have flourifehed after 847
A.D.,
when Dharmottara lived.
145. The Ksana
bharga-siddhi-vyfikhya
is called in Tibetan
Ska_l-cig-ma-hjig-grub-])ahi-rnam-h^rel.
The Sanskrit
original
ot the work
appears
to be
lost,
but a Tibetan translation
3
is
embodied in the
Tangyur,
Mdo, Ze,
Folios 282301.
This
version was
prepared by
the fndiriii
sage Vinayaka
and the iii-
terprcter-moiik (^rags-hbyor-scs-rab.
ARCATA
(AFTER
847
A.D.).
140. Guna-ratna
Suri,*
the famous Jaina author of the
Saddarsana-sanmccaya-vrtli,
who lived in 1409 A
1).,
mentions
the Tarkatlka of Arcata.
6
Arcata is also mentioned
by
the
Jaina
philosopher Ratnaprabha
Suri,
fi
the well-known author
of
Syadvadaratnavatarika,
dated 1181 AD. In the Jaina
Nya-
yavatara-vivrti
1
it
appears
that Arcata criLic.ised Dharmot-
taracarya
who lived about 847 A.D.
Roughly speaking
he
flourished in the 9Mi
century
A.D.
Arcata was the author of the
following
work on
Logic
:
147. Hetu
bindu-vivaraiia,
called in Tibetan
Gtan-tshigs-
Uiins.pahi-hgiel-wa,
being
a
commentary
on the Hetu-bindu of
Dharmaklrti. The Sanskrit
original
of tins work
appears
to be
(Tangyur,
Mdo,
We,
Folios
188).
2
The name Muklakumbha is restored from Tibotan.
8
J liavo consulted the work
belonging
to the India
Office,
London.
*
Vide Satis Chandra
Vidyabhusana's
Jaina
Logic
under
"
Gunaratna
Suri."
6
Vide Dr. Puali's edition of tho
Saddar-ana-samuecaya-vrtti, chapter
on Bauddha dar-ana.
(Syadvada-ratnavatarika, chap,
i,
p.
17,
published
in Jaina
Ya^ovijaya
grantharnala
of
Benares).
7
Vi<lc Satis Chandra
Vidyabhusana's
edition of the
Nyayavatara
with
vivrti which is
being published by
th Indian Research
Society
of
Calcutta.
134 BUDDHIST
LOGIC,
CHAP. II.
lost,
but there exists a Tibetan translation
[
in the
Tangyur,
Mdo, She,
Folios 205 37o. It is divided into four
chapters
treating respectively
of
(1) Identity (in
Tibetan :
Ran-bshin,
and
in Sanskrit
Svabhava)
;
(2)
Effect
(in
Tibetan :
hbras-bu,
and
in Sanskrit :
Karya)
;
(3) Non-perception (in
Tibetan :
Mi-drnigs-
pa,
and in Sanskrit :
Anupalabdhi ) ;
and
(4) Explanation
of Six
Characteristics
(in
Tibetan:
Mlshan-nid-clrug-bsad-pa,
and in
Sanskrit :
Sacl-laksana-vyakhya).
In the
beginning
of the work
it is stated that Arcata was a
Brahmana,
and from the conclud-
ing part
it
appears
that he lived in Ka^mira. The Tibetan
version ends thus :
"
In the
city
of
Kas'mira,
the
pith
of
Jambudvipa,
the com-
mentary (on
tho
work)
of
Dharmakirti,
who was the best of
sages,
was translated. From this translation of Pramana the
pith
of
holy
doctrines,
let the unlearned derive wisdom."
*
DANASILA
(ABOUT
899
A.D.).
148.
Danaslla,
3
also called
Danasrlla,
was born in Kasmira
about 899
A.D.,
when Mali! Pala was
reigning
in
Bengal.
He
was a
contemporary
of Parahita
Bhadra,
Jina
Mitra,
Sai
vajfia
Deva and
Tilopa.
He visited Tibet and
co-operated
in the
propaganda
of the translations of Sanskrit books into Tibetan.
He was the author of the
following
work on
Logic
:
149.
Pustaka-pathopaya,
called in Tibetan
Glegs-bam-
bklag-pahi-thabs, signifying
the method of
reading
books. The
Sanskrit original
of this work
appears
to be
lost,
but there
exists a Tibetan translation
4
in the
Tangyur,
Mdo, Ze,
Folio
270. The translation was
prepared by
the author himself.
l
The volume
She,
containing
this
work,
was
brought
down
by
the
British Mission to Tibet in 1904. I borrowed it from the Government of
India.
2
(Tangyur,
Mdo, She,
folio
375).
3
Vide Taranatha's Oeschichte des Buddhismus von
Schiefner,
pp.
225 226 ; and
Pag-sam-jon-zang, p.
xlvi.
*
I have consulted the India Office
copy.
PRAJNAKARA GUPTA. 135
JINA MITHA
(ABOUT
899
A.D.).
150. Jina Mitra
]
was a native of Kasmlra
who,
together
with
Sarvajna D3va,
Dana-slla and
others,
visited Tibet and
helped
the Tibetans in the work of
translating
Sanskrit books
into Tibetan. Jina Mitra lived about 899 A.D
,
2
when his con-
temporary kings
Khri-ral
(or Ral-pa-can)
of Tibet and Mahl
Pala of
Bengal,
died. He wrote the undermentioned work on
Logic
:
151.
Nyaya-bindu-pindartha,
called in Tibetan
Rigs-pahi-
thigs-pahi-don-bsdus-pa,
which contains the
purport
of Dharma-
klrti's
Nyayabmdu.
The Sanskrit
original
of this work is
lost,
but there exists a Tibetan translation
3
in the
Tangyur, Mdo,
She,
Folios 115116. The translation was
prepared by
the
Indian teacher
Surcnlrabo.llii,
and the
interpreter
of
Shuchen,
named
Vande-ye-ses-sde.
PRAJNAKARA GUPTA
(ABOUT
940
A.D.).
152.
Prajnakara Gupta,
4
called in Tibetan
S'es-rab-hbyuri-
gnas-sbas,
lived at the time of Maha
Pala,
who died in 940 A D.
He was a
lay
devotee and
quite
different from
Prajnakara Mati,
who was a monk and
keeper
of the southern t/ate of the univer-
sity
of Vikrama-Sila
during
the
reign
of Canaka in 983 A.D.
(
Vide
Appendix C;. Pranjfiakara Gupta
was the author of the
following
works :
153. Pramana-
vartikalankara,
called in Tibetan Tshad-ma-
rnam-hgrel-gyi-rgyan,
which is a
commentary
on the Pramana-
vartika of Dharmaklrti. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
5
which
is divided into two
parts.
The first
part
extends over Folios
1 352 of volume
Te,
and the second
part
Folios 1 328 of volume
She of the
Tangyur,
section Mdo. The translation was
prepared
by
the
great
Kii&mlrian Pandita
Bhagya-raja
and the Tibetan
interpreter
Blo-ldan-s*es-rab.
Subsequently,
it was looked
through by
Sumati and the
interpreter
Blo-ldan-s*es-rab. The
translation has the
advantage
of
having
been assisted
by
numerous
sages
of the
great
monastery
of Vikrama^ila in Middle
India,
1
Vide Taranatha's Oeschichto dos Buddhismus von
Sc'hiafnor,
p.
226
;
and
Paer-sam-jon-zang, pp. xovi,
115.
*
Vide, Csoma de Koros's Tibetan
(Grammar,
p.
183.
3
I have consulted the India Office
copy.
4
Vide Taranatha's Geschichte des Buddhismus von
Schiefner,
pp.
230,
235: and
Pa#-sam-jon-zang, p.
116.
6
I have consulted this work in the
monastery
of
Labrang
in
Sikkim>
which
I visited in
June,
1907.
136 BUDDHIST
LOGIC,
CHAP. II.
under the
supervision
of the
great
wise Pandita S'rl
g'unaya-
srl Mitra and also of the wise Pandita Kumarasrl of the model
city
of Kasrnlra.
151.
Sahavalambha-niscaya,
called in Tibetan
Lhan-cig-
dmigs-pa-nes-pa, signifying
t(
the ascertainment of
objects
and
their
knowledge arising together."
The Sanskrit
original
of this
work
appears
to be
lost,
but there exists a Tibetan translation
1
in the
Tangyur,
Mdo, Ze,
Folios 301308. The translation
was
prepared by
the
Nepalcse
Pandita S'anti Bhadra and the
Tibetan
interpreter-
monk
S'akya-hod
of the
village
of Sen-dkar
in the
province
of Hbro
(Do).
J\CARYA JETARI
(940980 A.T).).
155. Jetari
z
or
Icarya Jetari,
called in Tibetan
"DsTa-las-
rgyal-
wa,
was born of a Brahniana
family.
His
father,
Girbha-
pada,
lived in Varendra at the court of
Raja
Sanatana, who was
a vassal to the Pala
kings
of
Mn-gadha. Being expelled by
his
kinsmen,
Jetari became a Buddhist devotee and
worshipped
Man
jusii, by
whose
grace
he became a
perfect
master of sciences.
He received from
kinm;
Malia Pala the
royal diploma
of Pandita
of the
university
of Vikramasila.
156. The famous
Dipaukara
or
S'rljnana
Atisa is
said,
when
very young,
to have learnt five minor sciences from Jetari.
Malta Pala
reigned
up
to 940 A.D.
(vide Appendix B),
and
Dipankara
was born in 980 A.T).
h
Their
contemporary,
Jetari,
must have lived between those dates.
He was the author of the following works
*
on
Lo^ic
:
157.
Hetu-tattva-upadesa,
called in Tibetan
(jtan-tshigs-
kyi-de-kho-na-iiid-bstan-pa,, signifying
"
instruction on the real
nature of the middle term in a
syllogism/'
The Sanskrit
origi-
nal of this work
appears
to bo
lost,
but there exists a Tibetan
translation in the
Tangyur,
Mdo, Ze,
Folios 344 35 L The
translation was
prepared by
the Indian
sane Pandita Kumara-
kalasa and the Tibetan
interpreter-monk S'akya-hod.
158.
Dharma-dharmi-viniscaya,
called in Tibetan Chos-dan-
chos-can-gtan-la-dwab-pa, signifying
"
determination of the
minor and
major
terms." The Sanskrit
original
of this work
appears
to be
lost,
but there
31
,
exists a Tibetan translation in the
Tangyur,
Mdo, Ze,
Folios 354 3 ~>9.
1
I have consulted tlio India Office
copy.
2
Vide Taranatha's Geschichte des Buddhismus von
Schiofner,
pp.
230233
;
and
Pag-sam-jon-zang, p.
116.
S
Vide the
**
Journal
"
of the Buddhist Text
Society
of
Calcutta,
vol.
i,
part i, p.
8.
*
The Volume
Ze,
of the
Tangyur,
Mdo,
containing
Jotari's
works,
was
lent to me
by
the India Office. London.
jf3ANA-Rl. 137
159.
Balavatara-tarka,
called in Tibetan Bis
wa-hjug-pahi-
rtog-ge, signifying
"children's introduction to
Logic."
The
Sanskrit
original
of this work
appears
to be
lost,
but there exists
a Tibetan translation in the
Tangyur,
Mdo, Ze,
Fol'os 359372.
The translation was
prepared by
the Indian
sage Naga
Raksita
and the Tibetan
interpreter
of the
province
of
Sum-pa ^in
Amdo)
named
Ppal-i^ohog-dari-pohi-rdo-rje.
The work
begins
thus :
"
Who
by
the lustre of his sermon has
completely dispersed
and
cleared tho veil of the
gloom
of
ignorance,
who is a
single lamp
to three worlds
may
that
Bhagavan long
remain victorious."
1
It consists of three
chapters
named
respectively
:
(1) Perception
;
(2)
Inference for one's own
self;
and
(3)
Inference for the sake
of others.
JINA
(ABOUT
983
A.D.).
1'
0.
Jina,
called in Tibetan
Rgyal-wa-can,
was the author
of the
following
work :
Pramaria-vartikalankara-tika,
called in Tibetan Tshad-ma-
riiam-hgrcl
gyi-reyaii-gyi-hgrel-b^ad,
a voluminous
work,
the
Tibetan version of which
occupies
volumes De and Ne of the
Tangyur,
section Mdo. This version was
prepared by
Pandita
Dipankara
of Vikramasila
(who
arrived in Tibet in 1040
A.D.)
and the Tibetan
interpreter, Byau-chub-ses-rab
of Shau-shun.
161.
tlina,
the autlior of the
original
work,
is
probably
the
same as Jina Bhadra of Konkana.
a
who was a
contemporary
of
Vagisvarakirti,
about 983 A.D.
(Vide Appendix C).
JSANA-SRT
(ABOUT
983
A.D.).
K2. Jfi
ana-Sri,
or rather Jnaim-sn Mitra
s
(probably
the
same as Jnana-srI
Bhadra,
who worked in
Ka&mira),
was born
in Gauda. He was at first admitted into the S'ravaka school of
(Tangyur, Mdo, Ze,
folio
359).
2
Vide Taranatha'sGescliichte dos Buddhismus von
Sohiefner,
p.
235.
3
Vide Taranalha's (Joschichte dos Buddhismus von
Schiefner,
pp.
235242;
and
Pagsarn-jon-zang, pp.
117120.
138 BUDDHIST
LOGIC,
CHAP. II.
Buddhism,
but afterwards imbibed faith in the
Mahay
ana.
Dipankara
or
S'ri-jnana
Atisa
(born
in 980
A.D.)
is said to
have been much indebted to him. Jnana-6ri Mitra was
appoint-
ed a
gate-keeper
of the
university
of VikramaSila
by
Canaka
who
reigned
in
Magadha up
to 983 A.D.
(Vide, Appendices
B and
C).
The Hindu
philosopher Madhavacarya
in the 14th
century quotes
}
Jftana-Sri,
who is
perhaps
the same as Jnana-sif
Mitra. He was the author of the
following
works on
Logic
:
163.
Pramana-viniseaya-tika,
2'
called in Tibetan Tshad-ma-
mam-par-nes-pahi-hgrel-bsad,
which is a
commentary
on the
Pramana-vini6caya
of Dharmakirti. The Sanskrit
original
of
this work
appears
to be
lost,
bub there exists a Tibetan transla-
tion in the
Tangyur,
Mdo, Dse,
Folios 1
346,
and
We,
Folios
188 322. The translation was
prepared by
the author
8
him-
self with the
co-operation
of the
interpreter-monk Chos-kyi-
brtson-bgrus.
164.
Karya-karaiia bhava-siddhi,
4
called in Tibetan
R,gyu-
dan-hbras-buhi--iio-wo-grub-pa, signifying
*
establishment of the
relation of cause and effect.' The Sanskrit
original
of this
work
appears
to be
lost,
but there exists a Tibetan transla-
tion
5
in the
Tangyur,
Mdo, Ze,
Folios 413418. The trans-
lation was
prepared by
the
great
Indian
sage
Kumara Kalasa
and the
interpreter-
monk
^akya-hod. Subsequently,
it was re-
touched and
published by
the
Nepalese
Paridita Ananta-sri and
the
interpreter-monk
aforementioned.
165.
Tarka-bhasa,
called in Tibetan
Rtog-gehi-skad, signify-
ing
'
technicalities of
lo^io.'
The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
6
in
1
Vide the
Sarvadar^ana-sarhgraha, chapter
on Bauddha-darana
:
*
I have consulted the Tibetan version of this work in the
monastery
of
Labrang
in Sikkim.
3
The author of the
Pramana-viniscaya-tTka
is called JilanasrT Bhadra
and also
simply
Jnana-&ri. He is stated in the
Colophon
of the work
to have been a native of KnsmTra. Vide Satis Chandra
Vidyabhusana's
"
Indian
Logic
as
preserved
in Tibet,
No. 3
"
in the Journal of the
Asiatic
Society
of
Bengal,
New Series, vol.
iii,
No.
7,
1907. Jnana-gri
Mitra,
of Cauda,
seems to be the same as
Jiiana-ri
Bhadra,
of
Kasmira,
who
may
have left Gauda to live in KasmTra.
*
The author of this work is named Jnana-sri Mitra.
6
I have consulted the India Office
copy.
6
I have consulted the India Office
copy.
RATNA VAJRA.
139
theTangyur,
Mdo,
Ze,
Folios 373413.
The translation was
prepared by
tlie
interpreter-monk Dpal-ldan-blo-gros-brtan-pa.
The work is divided into three
chapters
named
respectively
:
(1) Perception; (2)
Inference for one's own self
;
and
(3)
Infer-
ence for the sake of others. It
begins
thus :
' '
Bowing
down
to the
teacher,
the lord of the
world,
I elucidate Tarkabhasa
(the
technicalities of
lo^ic)
for the sake of
introducing
children
of small intellect to the
system
of Dharmakirti."
1
RATNA VAJRA
(ABOUT
983
A.D.).
166.
Ratnavajra,'
]
called in Tibetan
Rin-chen-rdo-rje,
was
born in a Brahmana
family
in KasmTra. His ancestors
were
deeply
versed in the sastra of the Tfrthikas. His
father,
Hari
Bhadra,
was the first convert to Buddhism in his
family.
Ratna-
vajra,
who was an
upasaka (lay
devotee),
studied
by
himself
up
to the 30th
year
of his life all the Buddhist
sutras, mantras,
and sciences. After tin's he came to
Magadha
and
Vajrasana
(Buddha-Qaya)
where he beheld the face of Cakra-saihvara,
Vajravarahi
and
many
other
deities,
by
whose
grace
he com-
pletely
mastered the Buddhist sastras. He received
the
royal
diploma
of the
university
of VikramaSila and was
appointed
a
gate-keeper
of the
university (vide Appendix
C).
Afterwards
he came back to
Kasmfra,
whence he went
through Udyana
(Kabul)
to
Tibet,
where he was known
by
the name of
Acarya.
He flourished
during
the
reign
of Canaka^about V<83 A.T).
(Vide
Appendices
B and
C).
He was the author of the
following
work :
167.
Yukti-prayoga,
called in Tibetan
Rigs-pabi-sbyor-wa,
signifying
"
application
of
reasoning."
The Sanskrit
original
of this work
appears
to be
lo^t,
but there exists a Tibetan trans-
lation
8
in the
Tausjyur,
Mdo, Ze,
Folios 372373.
The
H1
1
(Tangyur, Mdo, Ze,
folio
373).
*
Vide Taranatha's Geschichte des Buddhismus von Schiefner,
p.
240.
s
I have
consulted the Tibetan version in the
possession
of tho India
Office,
London.
140
BUDDHIST
LOGIC,
CHAP. TI.
translation was
prepared by
the Indian
sage
SYT S'ubhuti-anta
and the
interpreter-monk
of
Shu-chen,
named Tin-ne-hdsin-
bzau-pb.
RATNAKABA S'ANTI
(ABOUT
983
A.D.).
_
168. Ratnakara S'anti
l
was known to the Tibetans as
.Acarya
S'anti or
simpJy S'antipa.
"He was ordained in the order
of the Sarvastivada school of
Odantajmra,
and learnt the Sutra
and
Tantra at Vikraimisila from Jetari
,
Ratna,-ldrti
a
and others.
Thereafter lie was
appointed
by
king
Canaka
(who
died in
983
A.D.)
to be a
gate-keeper
of the
University
of Vikramasila
(vide
Appendix C),
where he defeated the Tirthika
disputants.
At the
invitation of the
king
of
Ceylon
he visited that island
where he
spread
the Buddhist doctrine. He was the author of
a work on Ckanda
(prosody)
railed Chando-ratiiakara
3
and
of the
following
works
*
on
Logic
:
1G9.
Vijnapti-matra siddhi,
called in Tibetan
Rnam-par-rig-
pa-tsam-nid-du-grub-pa, signifying
*
establishment of a mere
commani cation of
knowledge.'
The Sanskrit
original
of this
work
appears
to be
lost,
but there exists a Tibetan translation
hi the
Tangyur,
Mdo, Zr,
Folios 335 338. The translation
was
prepared
by
the
JNepalese
Pandita S'finti
Bhadra,
and the
Tibetan
interpreter-monk S'akya-hod
of the
province
of Hbro
(Do).
Subsequently,
it was
publislied
by
tlie same Panel ita and
Klog-skya-s>s-rab-brtsegs.
IjO.
Antar-vyapti,
6
railed in Tibetan
Nari-tn-khyab-pa,
1
V'idc Tuninatha's Coschichte dos Buddhismus von
S(;hicf'm>r,
pp.
234,
235 and
Pag-sam-jon-zang,
y>p.
1 17, ex. The Tibetan
tqu.valent
for the
C^ -v
C^
name Kainakara S'anti is
^"
^
This RalnakTrti is differont from the
sage
of that namo who was
patronised by King
Vimala Caiidra about 050 A.D
(vide
Turauatha's
Oesehielito des Buddhismus von Sehiefner,
pp.
172, 174,
and
my
r.iscus-
,sion in art. 108 under tho head Vinita Deva in the Buddhist
Logic).
This emher
Ratnakirti,
known
through
a
commentary
on tho
Madhya-
makavatara,
wrote
Kalyana-kanda
and
Dharmaviiii-caya
embodied in.
the
Tangyur
Mdo, Ku. The same Batnakirti
was
perhaps
the author
oi
Apohasiddhi
and
Kxanubhafigasiddhi
which are
being published
in the
Bihhothcca Indica series of Calcutlu under the
editorship
oi Al. M Hara
Prasad Sastri. Two othor works called
Sthira-dusana and Vicitradvai ta-
siddhi are ascribed to him.
^
For an account of the Chandoratnakara
see Satischandra
Vidya-
bhi Sana's
"
Sanskrit vorks on
Literature,
Grammar,
Rlietonc and
Lexicography
as
preserved
in Tibet
"
in J. A. S. B new
sene-,
vol.
Ill,
no.
2,
1907.
*
The volume Ze of the
Tangyur,
section
Mdo,
containing
Tlatnakara
S'anti's
works,
was lent to me
by
tho India
Office, London.
6
The Sanskrit
original
of
*
Antarvyapti
'
or more
fully
'
Antarvyapti-
YAMARI. 141
signifying
'
internal
inseparable
connection/ It is embodied in
the
Tanrryur, Mdo, Ze,
Folios 338 344. The translation was
prepared by
the Indian
sage
Kumara Kalasa and the inter-
preter-monk
S'akya-hod.
VAK-PHAJA
(ABOUT
9<S3
A.D.).
171. In the
Tangyur,
Mdo,
Ze. Folios 201202 there is the
Tibetan version
1
of the
Sarvajna-siddhi-karika,
called in Tibetan
Thams-cad-ijikhycn-pa-firub-pahi-tRhig-lehiir-byas-pa, signifying
'
memorial verses on the attainment of omniscience,' The author
of this work is named in Tibetan
Nag-hbans
which
may
be
restored in Sanskrit as
Vak-praja.
If he is the same as
Viigis"-
vara-klrti,
he must have lived about 983 A.D.
(vide Appendix C).
YAMARI
(ABOUT
1050
A.I).).
172. Yamari was
specially
versed in Grammar and
Logic.
But he was
very poor.
Oiico, being
unable to
support
his
family
and
children,
he came to
Vajrfisana (Buddha-Gay
a).
There he
related his
poverty
to a
Yogin,
who
replied
:
"
You Pandits
despise
Yo^ins
and do not solicit dharnia from
them,
hence
this has come to
pass." Saying
this,
he uttered the Vasudhara
benediction in virtue of which Yamari rose to
opulence.
He
afterwards received the
royal diploma
of the
university
of Vik-
rama&Lia.* He lived
during
the time of
Naya
Pala who died
in 1050 A.D.
(vide, Appendix B).
He was the author of the
following
work :
173. Pramana-vartikalafkkara-tika,
called in Tibetan
Tshai-rna-maiii-hjrel-rgyan-gyi-hirrel-b^ad,
which is an anno-
tation on the J^ainana-vartikalankara of
Prajnakara Gupta.
The Sanskrit
original
of this work
appears
to be
lost,
but there
ex
:
sts a
very
voluminous Tibetan translation which covers
volumes
Be, Me,
and Tse of the
Tangyur,
Mdo. The transla-
tion was
prepared by
Pamlita Sumati and the
interpreter
Blo-
samarthaiia
'
Juis
recently
boon recovered from
Nepal by
M. M. Hara
Prasad
8astn,
M
A.,
of Calculi M,
and is
deposited
m the
Library
of the
Asialjc
Society
of
Bengal.
It
begins
thus :
<
\
I
Tt
ends thus :
^fl^TTW*?^5T Wrgfafff
I
11
1
I have consulted the
copy belonging
to the India
Office,
London.
2
Vide Taranatha's Geseluchto des Buddhismus von
Schiefner,
pp.
?47,
253.
142 BUDDHIST
LOGIC,
CHAP.
II.
Idan-Sea-rab in the
monastery
of Siie-than
near Lhasa, The
volume Be ends thus :
"
From the immeasurable merit
acquired
by
me
by composing
this
regular
annotation, may
the
world,
subduing
its
adversary
death,
obtain the indestructible and
perfected
Nirvana."
*
S'ATSKARANANDA
(ABOUT (1050
A.D.).
174.
S'ankarananda,
2
called in Tibetan
Bde-byed-dgah-wa,
was born in a Brahmana
family
in KaSmlra. He was learned
in all
sciences, and was above all an
expert
in
Logic.
He in-
tended to write an
original
work on
Logic refuting Dharmakirti,
but in a dream he was told
by Maiij.i&rf
:
"
Since Dharmakfrti
is an
Arya (a
Buddhist
monk),
one cannot refute
him,
and if thou
seest mistake in him, it is the mistake of thine own understand-
ing."
Thereupon
S'anka.rauanda
repented
and
composed
a
commentary
on Dharmakirti's Pramana-vartika in seven
chap-
ters. He flourished
8
during
the time of
NayaPala,
who
reigned
until 1050 A.D. He was the author of the
following
works on
Logic
:
175.
Pramana-vartika-tlka,
called in Tibetan Tshal-ma-
rnam-hgrel-gyi-hgrel-Mad,
being
an annotation on the Pramana-
vartika of Dharmakirti. The Sanskrit
original
of this work
appears
to be
lost,
but there exists a Tibetan translation
4
which covers volumes Pe and Phe of the
Tangyur,
Mdo.
176.
Sambandha-parlksanusara,
called in Tibetan
Hbrel-pa-
brtag-pahi-rjes-su-hbraii-wa,
which is a
commentary
on the
(Tangyur,
Mdo, Bo,
folio
303).
*
Vide Taranatha's Geschichto des Buddhismus von
Schiefner, pp.
247, 349;
andPa-sam-jon-zang, pp.
107,
120.
&
Some maintain that S'ankarananda was a
personal pupil
of Dhar-
makirti. On this
point
Lama Taranatha observes:
*'
The Brahmana
Sankarananda
appeared
at a much later timo, and to call him a
personal
pupil
of Dharmakirti would be a
great
confusion." Taranatha's Ges-
chichte des Buddhismus von
Schiefner,
p.
188.
*
I have consulted this work in the
monastery
of
Labrang,
in
Sikkim,
in 1907.
SANKARANANDA.
143
Sambandha-parlksa
of Dharmakirti. The Sanskrit
original
of
this work
appears
to be
lost,
but there exists a Tibetan transla-
tion
1
in the
Tangyur,
Mdo, Ze,
Folios 24 39. The translation
was
prepared by
the
great
Indian Pandita
Parahita,
and the
Tibetan
interpreter-monk Dgah-wahi rdo-rje.
The work
begins
thus :
" '
By
whom connection with the world has been
renounced,
in whom there are no
"
I
"
and
"
mine,"
who is called free from
concerns to that Omniscient One I bow down."
*
177.
Apohasiddhi,
called in Tibetan
Sel-wa-grub-pa,
signify-
ir>g
'
establishment of a
thing by
the exclusion of its
opposites/
The Sanskrit
original
of this work
appears
to bo
lost,
but
there exists a Tibetan translation
8
in the
Tansyur, Mdo, Ze,
Folios 308 334. The translation was
prepared by
the Ka6-
mirian Pandita Manoratha and the Tibetan
interpreter
Blo-
ldan-es-rab in the
incomparable city
of
Kadmfra.
"~
The work
opens
thus :
".The Omniscient One who is free from all mistakes and who
looks to the interests of
living beings
in all
times,
saluting
him
and
relying
on his
mercy,
I elucidate the
puzzle
of
e
self
'
and
'
others
'
connected with the doctrine of
Apoha"
*
1
T have consulted the Tibetan version in the
possession
of India
Office,
London.
(Tangyur,
Mdo, Ze,
folio
24).
I have consulted tho India Office c
i
opy.
*
(Tangyur,
Mdo, Ze,
folio
308).
144 BTJDDHfST LOGIC, CHAP. II.
178.
Pratibandha-siddhi,
called in Tibetan
Hbrel-pa-grub-
pa, signifying
"
establishment of the causal connection." The
Sanskrit
original
of this work
appears
to be
lost,
but there
exists a Tibetan translation
L
in the
Tangyur,
Mdo, Ze,
Folios
334 335. The translation was
prepared by
Pandita
Bhagya-
raja
and the
interpreter
Blo-ldan-Ses-rab
5
I have consulted the India Office
copy.
APPENDIX A.
THE UNIVERSITY OF
NILANDJi.
(Abwtt
300850
A.D.).
Nalanda was a
village
which is identified with modern Bara-
gaon,
1
7 miles north of
Bajgir,
in Behar.
Though occasionally
mentioned in the Pali
literature,
Nalanda was not of
great
im-
portance
before the rise of the
Mahayana
at the
beginning
of
the Christian era.
Nagarjuna,
about 300
A.D.,
and
Jirya Deva,
about 320
A.D.,
were the earliest scholars to take interest in the
educational institution at that
village.
A Brahmana named
Suvisnu,
a
contemporary
pf
Nagarjuna,
is said to have estab-
lished 108
temples
there in order that the
Abhidharma of the
Mahayana might
not decline.
2
About 400
A.D.,
the Chinese
pilgrim, Fahian,
8
visited this
place,
which he calls
"
the vil-
lage
of Nalo." He saw there a tower which had been erected
on the
spot
where
Sariputra,
the
right-hand disciple
of
Buddha,
had entered Nirvana.
Early
in the 7th
century
A.D.,
another
Chinese
pilgrim,
the famous
Hwen-thsang,
visited Nalanda and
halted
4
there 1 5 months to
study
the Sanskrit
language
under
S'flabhadra.
According
to him
h
the site of Nalanda was
orig-
inally
a
mango garden
which was
bought by
500 merchants at
a cost of ten crores of
gold pieces
and
given
to Buddha.
6
After the Nirvana of
Buddha,
five
kings,
named
Sakraditya
Buddha
Gupta, Tathagata Gupta, Baladitya,
and
Vajra,
built
five
Sangharama
or monasteries at Nalanda. A
king
of Central
India established another magnificent
monastery,
and
began
to
build round these edifices a
high
wall with one
gate.
A
long
succession of
kings
continued the work of
building, using
all the
skill of the
sculptor,
till at the time of
Hwen-thsang
in 637 A.D.
the whole was
"
truly
marvellous to behold." In the estab-
1
Vide
Cunningham's
Ancient
Geography
of
India,
p.
468.
a
Vide Taranatha's Gesohichte des Buddhismus von
Schiefner,
pp.
7086.
8
Vide Beal's
Fa-Man,
p.
1 11
4
Vide
Cunningham's
Ancient
Geography
of
India,
p.
x,
6
Vide Seal's Buddhist Records of the Western
World,
vol.
ii,
pp.
168170.
6
It must have been
given
to a Buddhist saint
of
a later
age
and not
to
Buddha himself.
146
APPENDIX A.
lishment were some thousands of
monks,
all men of
great ability
and
learning. They
were
very
strict in
observing
the rules of
Vinaya,
and were looked
up
to as models
by
all India. Learn-
ing
and
discussing they
found the
day
too
short,
day
and
night
they
admonished each
other,
juniors
and seniors
mutually help-
ing
to
perfection.
Learned men from different cities came to
Nalanda to
acquire
renown, and some
persons
even
usurped
the
name of Nalanda students in order that
they might
be received
everywhere
with honour.
"
Of those from abroad who wished
to enter the schools of
discussion,
the
majority,
beaten
by
the
difficulties of the
problems,
withdrew
;
and those who were
deeply
versed in old and modern
learning
were
admitted,
only
two or three out of ten
succeeding."
l
Hwen-thsang
mentions
some celebrated men of
Nalanda,
such as
Dharmapala
and
Candrapala,
Gunamati and
Sthiramati,*
Prabhamitra and
Jinamitra,
and Jnanacandra and STlabhadra.
Another Chinese
pilgrim
named
I-tsing,
who resided in Nalan-
da for ten
years (probably
675 685
A.D.), says
that there were
eight
halls and 300
apartments
in the
monastery
of Nalanda
with more than
3,000
resident monks. The lands in its
posses-
sion contained more than 200
villages
which had been bestowed
upon
the
monastery by kings
of different
generations.
8
Nalanda assumed the character of a
university
from about
450 A.D.
Baladitya, king
of
Magadha,
who built a
monastery
at
Nalanda,
was a
contemporary
of the Hun
king
Mihirakula,
who
reigned
first in S'akala and afterwards in Kas*mira. Now
Mihirakula
*
began
his
reign
in 515
A.1X,
and his
contemporary,
Baladitya,
must also have lived about that time. There were
three
predecessors
of
Baladitya
who built monasteries at Nalan-
da. Of
them,
the
earliest,
named
S'akraditya,
must have
reigned
about 450 A.D. if we
suppose
25
years
as the
average
duration of
the
reign
of each of them. The
year
450 A.D. is then the earliest
limit which we can
roughly assign
to the
royal recognition
of
Nalanda. The latest limit which we know with
certainty
is
750
A.D.,
when Kamalaslla
(q. v.)
was the
professor
of Tantras at
Nalanda. But as we read in the accounts of VikramaSila that
there was for some time an intercourse between that
university
1
Vide Waiters'
"
On Yuan
Chwang,"
vol.
ii,
pp.
164165.
*
This Sthiramati seemed to be the one mentioned
by I-tsing (vide
Takakusu,
p. 181).
He flourished after
Asanga
and Vasubandhu.
8
Vide Takakusu's
I-tsing, pp
xxxiii, 65 and 154.
*
Vide Watters'
"
On Yuan
Chwang,'*
vol.
i,
p.
289.
Takakusu,
in his
"
ParamSrtha's Life of
Vasubandhu,"
published
in the
"
Journal
"
of the
Royal
Asiatic
Society
of Great Britain and
Ireland,
January 1905,
maintains that
Baladitya
came to the throne in 481
A.D.,
but this statement is
by
no means final. The date
(452
480
A.D.)
of
Vikramaditya, Baladitya's father,
is also
open
to
dispute.
APPENDIX: A. 147
and
Nalanda,
we
may suppose
that the latter continued to exist
approximately
until 850 AJ).
According
to Tibetan accounts
]
the
quarter
in which the
Nalanda
University,
with its
grand library,
was
located,
was called
Dharmaganja (Piety Mart).
It consisted of three
grand
build-
ings
called
Ratnasagara, Ratnodadhi, andRatnaranjaka, respec-
tively.
In
Ratnodadhi,
which was
nine-storeyed,
there were the
sacred
scripts
called
Prajnaparamita-sutra,
and Tantrik works
such as
Samaja-guhya,
etc. After the Turuska raiders had made
incursions in
Nalanda,
the
temples
and
Caityas
there were re-
paired by
a
sage
named Mudita Bhadra. Soon after
this,
Kukutasiddha,
minister of the
king
of
Magadha,
erected a
temple
at
Nalanda,
and while a
religious
sermon was
being
delivered
there,
two
very indigent
Tirthika mendicants
ap-
peared.
Some
naughty young
novice-monks in disdain threw
washing-water
on them. This made them
very angry.
After
propitiating
the sun for 12
years, they performed
a
yajna,
fire-
sacrifice and threw
living
embers and ashes from the sacrificial
pit
into the Buddhist
temples,
etc. This
produced
a
great
con-
flagration
which consumed Ratnodadhi. It
is, however,
said
that
many
of the Buddhist
scriptures
were saved
by
water
which leaked
through
the sacred volumes of
Prajnaparamita-
sutra and Tantra.
1
Vide
Pag-sam
jon-zaug,
edited in the
original
Tibetan
by
Kai Sarat
Chandra
Das, Bahadur,
C.I.E.,
at
Calcutta,
p.
92.
APPENDIX B.
A LIST OF KINGS OF THE PJ\LA DYNASTY OF
BENGAL AND BEHAR.
(From
Tibetan
sources).
In the Tibetan
books,
1
such as
Pag-sam-jon-zang,
Lama Tara-
natha's
Chos-byun,
etc.,
we find a short account of the
kings
of
the Pala
dynasty
of
Bengal
. Go
Pala,
the founder of the
dynasty,
lived
principally
in Pundra-vardhana.
His
successor,
Deva
Pala,
annexed Varendra to his
kingdom.
Deva Pala's
grandson,
Dharma
Pala,
conquered Magadha
and annexed it to
Bengal.
Dharma Pala's
power
is said to have extended in the east to the
ocean,
in the west to
Delhi,
in the north to
Jalandhara,
and in
the south to the
Vindhya ranges.
It is stated that
during
his
reign
S'anta Raksita died. Now S'anta Raksita visited Tibet
during
the
reign
of
Thi-srong-deu-tsan
in 749
A.D.,
and worked
there for 13
years,
that
is,
till 762 A.D. His death must
therefore have taken
place
after 762 A.D.
Dipankara S'rijnana,
alias
Ati6a, High-priest
of
VikramaSila,
who was a contem-
porary
of
king Naya
Pala of
Magadha,
visited Tibet in
company
with
Nag-tsho-lotsava
in 1040 A.D.
during
the
reign
of Lha-
tsun-byan-chub,
son of
Lha-lama-ye-Ses-hod,
who held his court
at
Tholing
in S'ari. These facts throw a
good
deal of
light
on the dates of the Pala
kings.
2
It is further stated that the
death of Mahi Pala is
exactly synchronous
with that of the
Tibetan
king
Khri-ral. Now Khri-ral (or
Ral-pa-can)
died in
899
A.D.s
This fixes the date of the death of Mahi Pala.
As the
period
of
reign
of each of the
kings
that
preceded
and
succeeded Mahi Pala is
definitely
stated
by
Lama
Taranatha,
and also
by
the author of the
Pag-sam-jon-zang,
there is no
difficulty
in
ascertaining
the dates of the Pala
kings.
Proceed-
ing
in this
way,
we can fix the dates as follows :
1. Go Pala .. .. 660705 A.D.
2. Deva Pala .. .. 705753 A.D.
1
Vide Taranatha's Geschichte des Buddhismus von
Schiefner,
pp
202
252
;
and
Pag-sam-jon-zang,
edited
by
Rai Sarat Chandra
Das,
Baha-
dur,
C.IE.,
pp.
112121.
2
Vide the 16th volume of
Kloh-rdol-gsun-hbum,
and Sarat Chandra
Das's
"
Indian Pandits in the Land of
Snow,*'
pp.
50 76.
8
Vide the
Chronological
Table extracted from the
Vaiduryakarpo
in
Csoma de Korea's Tibetan
Grammar,
p.
183.
APPENDIX B. 149
3. RaaaPala .. .. 753765 A.D.
4. DharmaPala .. .. 765829 A.D.
5. MasuRaksita .. .. 829837 A.D.
6 VanaPala .. .. 837847 A.D.
7. MaMPala .. .. 847899 AD.
8. MahaPala .. .. 899940 AD.
9. S'amuPala
1
.. .. 940952 AJX
10. S'restha Pala or Praistha Pala .. 952955 A.D.
11. Canaka ". . .. 955983 A.D.
12.
BhayaPala
. .. 983 1015 A.D.
13.
Nay'aPala
.. .. 1015 1050 A.D.
14. ^mraPala .. .. 1050 1063 A.D.
15. HastiPala . . ..
1063
1078 A.D.
16. KsantiPala .. ..
J 078 1092 A.D.
17. RimaPala .. .. 1092 1138 A.D.
18. YaksaPala .. .. 1138 1139 A.D.
The researches on the Pala
kings, by
the late Dr.
Rajendra
Lai Mitra. arrived at a conclusion which is somewhat different
from mine. Dr. Mitra's list of Pala
kings
2
is
given
below :
1. Go Pala .. .. .. 855 875 A. D.
2. DharmaPala .. .. 875 895 A.D.
3. DevaPala .. .. 895 915 A.D.
4.
VigrahaPalal
.. .. 915 935 A.D.
5.
Narayana
Pala . . . . 935955 A.D.
6
Raja
Pala .. .. 955 975 A.D.
7 Pala . . . . 975995 A.D.
8.
Vigraha
Pala II .. .. 995 1015 A.D.
9. Main Pala .. .. 1015 1040 A.D.
10.
NayaPala
.. .. 1040 1060 A.D.
11.
Vigraha
Pala III .. .. 1060 1080 A.D.
1
Probably
the same as
Narayana
Pala
who,
in
theBhagalpur plate,
is
styled
"
the lord of
Anga."
Vide Dr.
Rajendra
Lai Mitra'a
"
Indo-Aryans,"
vol.
ii,
p.
232.
APPENDIX C.
THE ROYAL UNIVERSITY OF VIKRAMAS1LA.
(About
8001200
A.D.).
VikramaSila,
1
mentioned in Sanskrit
Sragdharastotra-tfka,
2
Vrliat-svayambhu-purana,
3
Tibetan
Tangyur,*
etc.,
was a
great
collegiate monastery,
or rather
University,
founded
by Idng
Dharma Pala at the close of the 8th
century
A.D. It was
situated on a
precipitous
hill
6
in Behar at the
right
bank of
the
Ganges, possibly
at
S'ila-samgama,
now called
Patharghata,
near
Colgong
in the
Bhagalpur
district.
Dharmapala
endowed
]
Vide Taranatha's GoRchiohie dos Buddhismus von
Schiefner,
pp.
234-
242, 259-201;
Pag-sam-jon-zang, pp. 113,
117, 118
;
and Sarat Chandra
Das's article in the
"
Journal
"
of the Buddhist Text
Society
of Calcutta,
vol.
i,
part
i,
pp.
10
12;
and his
' 4
Indian Pandits in the Land of
Snow,"
pp.
50 76.
*
The
colophon
of the
Srasjdhara-stotra-tika
runs as follows:
(Sragdhara-stotra,
edited 111 the Bibliotheca Indiea
series
by
Satis Chandra
Vidyabhusana, p.
50).
8
*U
^
TT'I
;
9*tftr M
WHJ
ll
(Vrhat-svayambhu-
purana,
edited
by
M. M. Hara Prasad
Sastri, chap,
vi,
pp.
320
321)-
4
Numerous Sanskrit works such as *fT vfffi
etc.,
were translated into Tibetan in the
monastery
of Vikrama-
sila,
as is evident from the
Tangyur, Rgyud,
La,
Folios 11
26, 64,
etc.
6
At the distance of a
day's
sail below
Sultanganj
there is a
steep
hill
called
Patharghata overhanging
the
Ganges,
which here is uttaravdhinl
(or
flows towards the
north).
This
corresponds exactly
with the account of
Vikramasila
given
in Tibetan books. There are also ruins of Buddhistic
images
at
Patharghata.
For its old name
i^ilasamgama
vide Francklin's
"
Site of Ancient
Pahbothra,"
pp.
54
55,
Appendix p.
xiii. General
Cunningham
identifies Vikramasila with modern
Silao,
which is a small
village
three miles to the south of
Bargaon (ancient
Naland
a)
and six
miles to the north of
Kajgir
in the subdivision of Behar
(vide
Report
of the
Archaeological Survey,
vol.
viii, p. 83).
But this identification
does not
tally
with the
description
found in Tibetan
books,
for the
Ganges
never
passed
by Silao,
nor is there
any
hill near to it.
APPENDIX O. 151
the
university
with rich
grants sufficing
for the maintenance
of 108 resident monks besides numerous non-resident monks
and
pilgrims.
At the head of the
university
was
always
a most
learned and
pious sage.
Thus at the time of Dharma
Pala,
Acarya Buddha-jnaria-pada
directed the affairs of the univer-
sity,
and
during
1034 1038 A.D.
Dipankara
or
S'rTjnana
AtiSa
was at its
head,
and Sthavira Ilatnakara was the
superior
of
the
monastery.
The famous Tibetan scholar
Nag-tshul-khrims-
rgyal-wa,
better known as
Nag-tsho Lotsava,
who came to take
Dipankara Srijnana
alias Atis"a to
Tibet,
resided in the mon-
astery
of Vikrama6ila for three
years,
1035 1038 A.D.
1
Kamala-
kiili6a,
Nareiidra-s'ri-jnana,
Dana
Raksita,
Abhayakara Gupta,
S'ubhakara
Gupta, SimayakaSri,
Dharmakara S'aiiti and
S'akya-
Sri Panclita also
belonged
to the
university
of Vikrama&ila.
Provision was made
specially
for the
study
of
grammar,
metaphysics (including logic)
and ritualistic books. On the
walls of the
university
were
painted images
of
panditas
eminent
for their
learning
and character. The
distinguished
scholars of
the
university
received a
diploma
of
"
Pandita
"
from the
kings
themselves. For
instance,
the
distinguished logicians, Acarya
Jetari of Vareridra and
Ratnavajra
of
KaSmlra,
were
granted
such a
diploma.
The most erudite
sages
were
appointed
to
guard
the
gates
of the
university.
These were six in
number,
each of which had to be
guarded by
scholars
designated
"
Gate-
keepers
"
(called
in Tibetan
Go-sruii,
corresponding, perhaps,
to our
Dvara-pandita). During
the
reign
of Canaka
(955
983
A.D.)
the undermentioned eminent
logicians
acted as
gate-
keepers
:
(i)
At the eastern
gate
. .
Acarya
Ratnakara S'anti.
(ii)-
At the western
gate
. .
Vagl6varakirti,of
Benares,
(iii)
At the northern
gate
. . The famous
Naropa.
(iv)
At the southern
gate
. .
Prajnakaramati.
(v)
At the first central
gate
. .
Ratnavajra
of Kas*mira.
(vi)
At the second central
gate
Jriana-6ri-mitra
of Gauda.
The
university
of Vikramas'ila is said to have been
destroyed
by
the Mahomedan invader Bakhtiar
Khiliji
*
about 1203 A.D.
when
S'akya-s'ri-pandita,
of
KaSmlra,
was at its head.
1
Vide
Klon-rdol-gsun-hbnm,
vol. xvi.
1
Vide the
Tibetan-English Dictionary compiled by
Rai Sarat Chandra
Das,
p.
869;
Waddell's
"
Lamaism," p.
16.
The Turuakas or Mahomedans attacked
Magadha
several times. Thus
Taranatha,
speaking
of
Srarya
Kamala Raksita who was at the head of
the Vikramaiila
university
at the end of the 10th
century A.D.,
observes :
"
A minister of the Turuska
king,
out of the Karna land in the
west,
together
with 500
Turuskas,
drew to
Magadha
to
plunder. They plundered
152 APPENDIX 0.
the sacrificial
materials,
but when
they began
to walk all in a
body
to the
Acarya (Kamala Raksita)
the
Acarya got
into a
rage
and walked
up
along, throwing
a
jug,
filled with
water,
over which he had
spoken
the
mantras. On the
spot
a
great
and indomitable storm
collected,
out of the
wind came forth
many
black men armed with swords who fell
upon
the
Turuskas
;
the minister himself
perished spitting
blood,
and various con-
tagious
illnesses
repulsed
the others in such a
way
that none of them could
reach their native
country,
and a
great
terror came over the Tirthas and
Turuskap Taranatha's Geschichte des Buddhismus von Schiefner,
pp. 266,
261.
GENERAL
INDEX.
Abbot
Abhasa
Abhava
Abhayadeva
Abhayagirivasin
. .
Abhayakara Gupta
Page
.. 125
28.
40,
42
10, 24,
42
36,
37
65
.. 151
Abhayatilakopadhyaya
. . 53
Abhidhammapitaka
68, 69, 60,
63,
64
Abhidhammatthasamgaha
. . 59
Abhidhanacintamani . . 45
Abhidharma ..
121,
145
Abhidharma-
j
nan
a-prasth
ana-
hastra . .
64,
66
Abhidharma-mahavibhasa . . 64
Abhidharma-mahavibhasa-
sastra . .
63,
66
Abhidharma vibhasa . . 6H
Abhinibodha . . . . 4
Abhranta .. ..109
Absence of connection
. . 97
Absence of disconnection . . 93
Absence of inverse disconnec-
tion . . . . 98
Absolute .. .. 42
Absolute
knowledge
. .
2,
15
Absolutely
.. ..109
Absolute
non-existence
. .
24,
25
Absolute
reality
. . . . 68
Acandra
.. ..112
Acara
.. ..
71,80
Acara-dinakara
. . . . 3
Acaranga-sutra
.. .. 6
Acara's
monastery
. . 80
Page
Acarya 78, 80, 83, 102,
103, 121,
131, 136, 139,
151,
152
Aca
v
ya
Bodhisattva . . 125
Ararya
S'anti . . . . 140
Act . . . . 29
Action . . . .
8, 32,
95
Act-fruit . . . . 44
Adinatha .. .. 34
Adipurana
. .
14, 24, 28,
34
Adrikalpa
. . . . 81
Advaita . .
23, 27
Advaitavada . . . . 23
Affirmation . . . . 30
Affirmative . .
30, 31,
32
Agama
. .
3, 4, 10, 13, 29, 32, 40
Agamabhasa
. . . . 33
Ahmedabad . . . . 44
Ain-i-Akbari . .
40,
41
Ajata&atru
. . . . 58
Ajiva
.. .. .. 8
Akalanka
25, 26, 27, 28, 33,
37,40
Akalankadeva . .
25,
54
Akalankacandra . . . . 25
Akalankastotra . . . . 26
Akasa .. .. ..74
Akbar .. .. ..55
Akevalajfiana
. . . . 4
Aksa Candra . . . . 69
Aksapada
xvii, 11, 46, 51,
53
Ak?apada
Gautama . . xvii
Alambana . .
-
. . 121
Alambana-pariksef
101,
120
Alambani-pariksa-tlka
120,
121
Alambana-parik9a-vrtti
- .
101
154 MEDIEVAL SCHOOL OP INDIAN LOGIC.
Alambana-pratyaya-dhyana-
ISstra .. ..101
Alambana-
pratyaya-dhy
ana-
Sastra-vyakhya
.. 102
Alaya-vijnana
. . . . 71
Alberuni . . . . 14
Aloka . . . . xviii
Aloka-darpana
. . xviii
Aloka-kantakoddhara . . xviii
Aloka-rahasya
. . xviii
Aloka-sara-manjari
. . xviii
All-pervading
.. .. 112
Alwis,
Dr. . . 58
Amaracandra . . 47, 48
Amarasvami-carita . . 49
Amaravati . . . . <>8
Ambiguous
..
95,113
Ambrosia . . . . 122
Amdo .. .. ..137
Amra Pala . . . . 149
Anadhyavasaya
. . . . 40
Anahillapurapattana
38. 53
Anaikantika ..
19,113
Analysis
. . . . 100
Analysis
of wheel . . . . 100
Analogy
. . . .
74,
75
Ananda Suri . .
47,
48
Ananta-sri .. ..138
Anantavirya
. .
28, 37,
38
Ananvaya
..
19,97,116
Ancient
. . . . xvii
Ancient school
. . xvii
Andhra
..
68, 78, 81,82
Anecdota Oxoniensia
. . 75
Anekanta-Jaina-mata-
vyavastha
. . . . 54
Anekarthasamgraha
. . 45
Anga
*
.. ..
3,
149
Anguttara
Nikaya
. . 59
Anhilwad .. .. 35
Anhilwad Patan .. 35
Page
AniScita .. .. ..93
Antar .. .. ..42
Antar-vyapti
. .
18, 42, 76,
140
Antar
vyapti-samarthana
. . 141
Antecedent . . . . 42
Antecedent non-existence
24,
25
Antiquary,
Indian
3, 4, 5, 6, 9,
13, 14, 38, 39, 45,
49, 53, 123
Antiquities
. . . . 68
Anumana
4, 5, 10, 15, 16,
29.
40,
41, 49, 54,74, 99,
109
Anumanabhasa . . . . 99
Anupalabdhi
30,
42,
110, 111,
117. 134
Anus^ubh
. . . . 84
Anuyoga-dvara-sutra
. 4
Anvayi
.. ..
..31
Anvlksiki . . . .
xvii
Anyapoha
. . . . 24
Anyapoha-vicara-karika
. 130
Anyonyabhava
. . . . 24
Aparantaka
. . . . 6
(
J
Aparasaila
. . . . 65
Aparaseliya
. . . . 58
Apoha
.. .. ..143
Apoha-nama-prakaraim
. . 132
Apohasiddhi
. .
140, 143
Apparent
. . . . 95
Appendix
..
145,148,150
Application
. .
16, 31, 32,
42
Application
of reason . . 61
Apprehend
. . . . 95
Apprehension
. . . . 10
Apradarsitanvaya
. .
20,
116
Apradarsitavyatireka
. . 21
Apta-mimamsa
23, 24, 25, 20,
27
Apta-mimamsalankfti
. . 26
Apta-mlmamsalankrti-tlka
.. 23
Apta-mlmaihsa-vivarana
. . 54
Apta-parik^a
. . . . 27
Arasana .. .. ..39
GENERAL INDEX.
155
Page
Arcata ..
46, 50, 53, 133,
134
Arcata-tarka-tika . . . . 53
Archaic . . . . . . xxi
Ardha-MagadhI
.. .. 3
Argument
. . . . 44
Argumentation
29, 40,
41
, 54, 60,
73
Arhat .. ..
7,41,49
Arithmetic . . . . 62
Aristotle .. .. 96
Art
. . . .
62,
103
Art of
healing
.. ..103
Arthapatti
.. .. 10
Arya
..
65,83,122,142
Arya Asanga
. . . .
73,
74
AryaDeva
..
67,70,
72,145
Arya-kosa
. . . . 124
Arya Mahasamghika
. . 65
Arya Nagarjuna
. . . . 68
Arya Sammitiya
. .
65,
66
Arya
Sarvastivada . . 65
Arya
Sthavira . .
65,
67
Arya-Tara-antarbali-vidhi
. . 121
Asadharana .. .. 94
Asanga
xix, 73, 74, 78, 95, 96,
122,
146
Asanka . . . . . . 7
A>'arik5-pratisedha
. . 7
Ascetic . . . . . . 15
Asiatic
Society
xiii, 9, 23, 40, 52,
72, 125,
141
Asiddha . . ..
18, 93,
112
Asoka .. ..
58, 61,
121
Aspect
. . . . 92
Asrava .. .. .. 8
Assertion .. . . 44
Astasahasrl . .
23, 26, 27, 37,
54
Astasahasrika .. ..105
Astasahasrika
Prajfiapara-
mitS .. .. 64
A?tasahasrl-visamapada-tat-
parya-tika
..
26,37
Page
Astasahasri-vrtti . . . . 55
Ataati . . . .
25,
27
Asti .. .. ..24
Astronomy
.. 62,
121
Asvaghosa
. . . . 67
Asvavabodhatirtha . . 50
Atisa .. ..
138,
148, 151
Atmaka .. .. ..116
Atman ..
40, 43,
127, 128
Atom .. .. 96, 98, 115
Attribute .. .. 74
Attributeless .. .. 95
Atyantabhava
. .
24,
42
Auditory
. .
10,
59
Aulukya
. . . . . . 51
Authority
. . . .
4,
10
Avadanakalpalat
a . . 15
Avadhi .. ..
4,10,41
Avadhi-jnana
.. .. 41
Avagraha
. . . . 40
Avalokite^varu . .
121,122
Avantika . . . . 65
Avasarpini
. . . .
1
Avasyakaniryukti
. . . . 2
Avasyaka-sutra
. . . . 6
Avaya
.. .. ..41
Avayava
. . . . 42
Avidya
.. .. 59
Avinabhava .. .. 29
Avyatireki
. . . . 21
Ayodhya
. .
xix, 67, 73, 74,
75
B
Bactria
Bahir
Bahir-vyapti
Bahusrutiya
Bahulika
Bakhtiar
Khiliji
. .
Baladifcya
Balavatara-tarka . .
61
.. 42
18,42
65
.. 58
.. 151
xix, 145,
146
..
137
MEDIEVAL
SCHOOL
OF INDIAN LOGIC.
Dana
Bandha . .
Baragaon
Barisal . .
Baroda . .
Basket
. .
Bauddha
Page
34
8
145,
150
.. 122
.. 55
58
46, 49,
54
Bauddhadarsana 49, 66, 67, 68,
82, 105, 107, 133,
138
Bdag
.. ..
127,128
Bdag-gi-don-gyi-rjes-su-(Jpag-
pa
..
109
Bde-byei-dgah-wa
. 142
Beal,
Kev" xix, 14, 62, 63, 60, 67,
68, 69, 71, 72, 74,
75, 80,
82
;
145
Bedavrtti
.. . . 102
|
Behar
xx,
57, 103,
145,
148,
150
Belief
.. ..
..91
Benares xiii, xiv, 6, 8, 39, 50, 61,
52, 55, 133,
151
Benediction
. . - 141
Bengal
xiii, xv, xx,
102, 117, 121,
122, 124,
131, 134,
135, 141, 148
Berar ..
..68
Berlin
.. .. 3,
37
Bhadrabahu
.. 5,6,8
Bhadrabahucarita
. . 2
BhadraPalitA
.. .. 80
Bhadresvara
. . 50
Bhagalpur
. -
149,
150
Bhagavan
.. - 137
Bhagavan Upavara
. . 33
Bhagavati-sQtra
. . . . 4
Bhagyaraja
. .
132, 135,
144
BhamatI ..
..
23,
105
Bhamatl-tika
.. .. 23
Bhamsa Candra .. .. 69
Bhandarkar,
Dr. B. G.
2, 5, 6, 14,
24, 25, 26, 37, 38, 41,
45.
47,
53, 63,
68
Bhara^i
..
.. ..30
Page
Bharsa .. .. 123,124
Bhartrhari
26, 27, 28,
34, 102,
105,
119
Bha-sarvajfia
. . . . 63
Bhasvamin
.. -. 22
Bhasya
.. . .
8, 10, 12,
122
Bhatta . .
.
34,
81
Bhatta ..
..54
Bhattapada
. - . . 51
Bhattaraka
. . . . 54
Bhava . . . . 1 1
,
L*l
Bhavanagara
. .
13,
46
Bhavananda
. . . . xviii
Bhavanandlvyakhya
. . xviii
BhayaPala
.. ..149
Bhiksu .. ..
61,69,99
Bhiksu-sutra
. . . . 61
Bhim
Sing
. . 8
BhojaDeva
.. .. 68
Bhorasila
.. .. 80
Bhota
.. .. ..50
Bhrama-pramathana-yukti-
hetu-siddhi
.. .. 71
Bhranta .. ..
..81
Bhranti .. .. ..81
Bhumi .. .. ..71
Bibliotheca Indioa
xx, 9, 14, 23,
65, 70, 109, 113, 114,
124,
131,
140,
150
Bibliothek zu Berlin . . 37
Bimba .. .. ..39
Bis-wa-hjug-pahi-rtog-ge
. . 137
Bliss ..
.. ..21
Blo-idan-ses-rab 108, 131, 132,
135, 142, 143,
144
Blunders . . .. ..81
Bodhisattva 66, 82, 83, 99,
101,
124
Bodhisattva-carya-nirdesa
72, 73
Bombay
xiii, 6, 8, 13, 34, 46,
54,95
GENERAL INDKX. 157
Page
Bombay
Gazette
. . . . 44
Bompas,
Mr. C. H. . . xv
Bondage
. . . . . .
H,
44
Bonn .. .. .. xiv
Bos
gavaeus
. . . . 29
Brahma .. .. 104,127
Brahmajalaautta
.. 59,
(50
Brahmana
2, 49, 59, 60, 83,
102,
103, 104, 142,
145
Brahma-nemidatta
. . 28
Brahman!
. . . . 2
Brahmanic . . . 10
Brahmanic
Logic
. . . . xiv
Brahmavadi . . . . 46
Brhadaranyaka-vartika
. . 105
Brhat-jfiana-ko?a
.. .. 125
Brhat-tlka ..
..35
British Government
. . xxi
British Mission xv, 120, 129,
131,
134
Broach . . . .
50
Brtag-pa
..
..129
Brtan-palji
.. ..128
Bsam-yas
. . . . 1 25
Bsgrub-par-bya
. . . . 90
Bsgrub-par-
byed
. . . . 90
Bsrun .. .. ..130
Buddha
1, 20, 21, 27, 57, 58, 60,
62, 63, 65, 66,67, 69, 70, 71,
72, 73, 75, 80,
99,
101, 104,
120,
129,
145
Buddha Gautama . .
57,
65
Buddha
Gaya
..
139,141
Buddhaghosa
. . . . 76
Buddha
Gupta
. . . . 145
Buddha-jiiana-pada
. . 151
Buddhism ..
57, 63, 67, 71,
73
Buddhist xiii, xviii, xix,
50.
54,
59,91
Buddhist India . .
64,
67
Buddhist
Logic
. .
xiv, xv,
57
Page
Buddhist Records
xix, 14, 62, 66,
67, 68, 71, 72, 75, 82, 102,
145
Buddhist Text
Society
68.
70,
71, 72
Biihler,
Dr.
George
44, 48, 59,
125, 126,
128
Bull in Discussion . .
80,
81
Bnnyiu Nanjio 61, 64, 66, 70, 71
,
72, 73, 74, 76, 80,
89,
10], 102
Burmah . . . . . . 63
Bn-ston . . . . 78
Byah-chub-e5-rab
J37
!
Bye-brag
.. . . 128
i
Bye-brag-pa^
. . . . 1 27
Oaitya
.. ..
39,147
Cakra-samvara .. .. 139
Calcutta
i, xiii, xv, xvi, xx, xxi,
3, 4, 9, 11, 14, 63, 65, 67, 68,
09
70, 71, 73, 76, 109, 120,
121,
124,
126, 131, 133, 136,
140, 147,
150
Calcutta
University
. . xxi
Cambay
..
xx, 22, 109,
131
Canaka ..
135, 138, 139, 140,
149,
151
j
Candra .. .. ..122
j
Candra-dvipa
.. .. 122
Candra Gomin ..
xx, 121, 122,
123,
124
Candra
Gupta
. .
3, 69, 70,
71
Candra Klrti ..
70,122,123
Cakkhu-viunana . . . . 59
Candrakupa
.. ..123
Candra
Narayana
. . . . xviii
Candrapala
.. ..146
Candraprabha
. .
45,
46
Candra^ena . . . . 45
Candra-
vyakarana
. . . . 122
Candra's well . . . . 123
ins MEDIEVAL SCHOOL OF INDIAN LOGIC.
Candrl-patrika
Candrodaya
Canon
Canonical
Canonical
scriptures
Canonised
Cap
Capital
Carpenter,
J. E.
Carvaka
Caste
Casuist
Casuistry
Catalogue
Catalogue
of the Chinese Tri-
pitaka
Categories
Caturviihsati-Jina-fttuti
Caturvimsati
prabandha
6,
48,
51
Causation
Cause
11,29,
30,31, 111, 117,
Cemetery
Cetiya
Ceylon
. .
57, 38, 63, 122,
140
Chala
Chalukya
Chanda . .
Chandonusasana-vrttj
Chando-ratnakara . .
Chaplain
Characteristics
40, 41,
91,
92, 93,
99, 100, 109, 110,
112
Characteristics of the middle
term . . . . 91
China
xiv, 63, 71, 73, 74, 75,
76, 89,
101
Chittore . . . . 50
Chola .. .. .103
Chos . . . 90
Cho^-byun
. . . . 148
Conjeeveram
. .
80,
102
Connection 42, 55, 87, 92, 96,
97, 111, 116, 118,
144
Connection unshown
20,116
Consciousness . .
40, 43,
59
Consequence
. . . . 40
Constituent . . . . 44
GENERAL INDEX. 159
160 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Page
Demonstration . . . . 89
Derivation .. .. 12
Deva ..
67,70,71,72
Devacandra . . . . 44
Devadatta ..
29,
32
Devagamastotra
. . . . 23
DevaPala ..
148,
149
DevardhiGani ..
13,22
Devasundara . . . . 53
Deva Suri . .
38, 39,
50
Devendra Bhadra . . . . 130
Devendrabodhi ..
xvii, 118,
119
Devotee ..
103, 122, 123, 135,
136,
139
Dgah-wahi-rdo-rje
. . . . 143
Dge-bsran
. . . . 130
Dge-Ses-sin-gyan
. . . . 100
Dge-wahi-blo-gros
..
106, 117,
118,
119
Dgra-las-rgyal-wa
. . . . 136
Dhammaguttika
. . . . 58
Dhammnsangani
. . . . 59
Dhammuttariya
. . . . 67
Dhanapat Sing
. .
3,
4
, 6,
8,
11
Dhandhuka .. .. 44
DhaneSvara . . . . 37
Dhanyakataka
. . . . xx
Dharana . . . . 41
Dhara^i
. . . . . . 103
Dharma .. ..
29, 80, 90,
104,
141
Dhannabhu?ana
. .
54,
82
Dh
armabhyudaya-mahakav-
ya
.. ..
47,48
Dharma-dharmi-vinicaya
. . 130
Dharmaganja
. . ..147
Dharmagho?a
. . . . 46
Dharma-guptfya
. . . . 65
Dhannakara Datta .. 131
Dharmakara S'anti . . 151
Page
Dharmakirti
xvii, xix, 24, 26, 27,
34, 41, 48, 49, 53, 82, 103,
104, 105, 106, 107, 108, 109,
113, 114, 115, 116, 117, 118,
119, 120,
121,
124, 125, 129,
131,
132, 133, 134, 135,
138,
139, 140,
143
Dharmaloka . . . . 131
Dharmapala
102, 103, 105, 124,
130, 146, 148, 149, 150, 151
Dharmapala,
A. H. . . 0]
Dharmaputra
. . . . 48
Dharmasagaragani
. . 5
Dharmasarpgraha
. . . . 71
Dharmaloka . . . . 99
Dharmavijaya,
Muni
xiv, 2,
0,
13, 22, 46, 49, 50, 52,54
Dharma
viniscay
a . . . . 140
Dharmin .. ..
29,90
Dharmottara
xix, 35, 46, 50, 53,
67, 131,
133
Dharmottaracary
a xx
,
1 30
,
1 3 1
,
133
Dharmottaratippanaka
34,
131
Dialectic .. ..106
Dialectician
72, 80, 100, 107,
123,
129
Dialectics . . 83
Dialogue
of Buddha . . 60
DIdhiti . . . . . . xviii
Dldhiti-sara-maiijari
. . xviii
Didhiti-tika . . . .
xviii
Didhiti-tippam
. . . . xviii
DIdhiti-
vyakhy
a-vivecana xviii
Digambara
xviii, 1, 2, 5, 9, 22,
25, 26, 28, 33, 36, 37, 38,
54,
82,
105,
127
DighaNikaya
..
..59,60
Dignaga
xvi', xix,
27,
34, 49,
52, 53,
54,
70, 78, 79, 80,
81, 82, 83, 84, 85, 86, 87,
88, 89, 92, 95, 96,
99, 100,
GENERAL INDEX. Utt
Page
101, 102, 105, 106, 113,
114,
124
Dinna Gani . . . . 22
Dipani
. . . . . . xviii
DIpankara
117, 136, 137, 138,
148, 151
Diploma..
..
139,141,151
Direct ,. .. ..112
Direct
apprehension
. . 28
Direct
knowledge
4, 9, 10,
15
21,
29,
40
Discipline
Basket . . . . 58
Disconnection . . . . 98
Discuss . . . . . . 02
Discussion . .
44, 62,
64
Disputant 40,
44,
62, 133
Disputation
..
62,114
Dispute
. . . . 70
Dissenter . . . . 67
Distinction . . . . 62
Dittha .. .. ..86
Ditthivao .. .4
Dmigs-pa-brtag-pa
. . 101
Dmigs-pa-brtag-pahi-hgrel
. . 101
Pmigs-pa-brtag-pahi-hgrel-
bsad.. .. ..120
Dnos-po
. . . . . . 128
Do .. .. 125, 136, 140
Doctor of
Philosophy
. . i
Doctrine . . 91, 104
Dogma
.. .. 44,71
Dogmatik
. . . . xiii
Door of Entrance to
Logic
. . 89
Dorje
.. .. ..80
Doubt *.
..18,
19,40,
116
Dpal-brtsegs
Raksita . . 1 20
Dpal-Idan-blo-gros
.. 124
Dpal-ldan-blo-gros-brtan-pa
1 39
Dpal-qjchog-dan-poM-rdo-rje
137
ppal-rtsegs
Raksita 1 21
,
1 30
ppe-brjofl
,. .. 90
ppe-dan-dpe-itar
. .
Ppe-ltar-snan-wa
. .
D. P. I. . .
Dravali
Page
85
96
xv
104
Draviila
xviii, xix,
xx, 102,
104
Dravya
., ..
11,
128
Drop
of
Logic
. . . . 109
Drop
of Keason . . . . 117
Drstanta 7, 16, 17, 18,
31, 42, 74,
76, 90,
Drstantabhasa . . 19, 20, 33,
DO,
97
Drstivada .. 3,4,5
Dul-lha .. .. ..119
Du. .. .. .. 129
Duana .. .. 21, 98, 116
Dusanabhasa ..
21,99
Du5-gsum-brtag-pa
. .
101
Dvara-pandita
. . . . 151
Dvasraya-maha-kavya
. . 45
Dvatrimsika
. . . . 51
Dwan-phyug-brtag-pa
. . 1 27
D
wan-phyug-hjig-palii-tshig~
leljur-byas-pa
. , .. 130
Dwan-po
.. ..129
Ear .. .. 13,
87
Karle,
Mr. A. .. .. xv
Early history
of the Deccan 26
Earth .. .. ..22
Effect
29, 30,31, 110,
111,
117,
126, 128,
134, 138
Efficiency
.. .. 110
Ego
. . . . 72
Ekabboharika . . . . 58
Emancipation
. . 2 1
,
4 1
,
44
Enlightened
One . . . . 67
Enlightenment
. . . . 15
Entire
knowledge
. . . . 4
Entity
.. ..
11,
128
162 MEDIEVAL SCHOOL OF INDIAN LOUIC.
Page
Entrance to the Science of
Logic
. . . . 100
Equanimity
. . . . 21
Era . . . . . . 63
Era of tradition . . . . 1
Erring
one . . . . 81
Error . . . . 62
Ether .. ..
21, 74, 93
Etymological
. . . . 12
Europe
. . . . . . xxi
fivambhiita ..
4, 12,
21
Evambhutabhasa . . . . 43
Evolution . . . . 129
Examination . . . . 129
Example
7, 10, 17, 18, 31, 32,
42, 74,
70, 90, 95, 96,
97,
98,
114, 115,
110
Excluded .. .. 96
Excluded
major
. . . . 96
Excluded middle . . . . 96
Excluded middle and
major
terms . . . . 97
Existence . .
20, 24, 25,
43,
68
Experience
..
99,
109
Extent .. .. ..92
External . . . . . . 42
External
inseparable
connec-
tion . . . . . . 42
Extreme . . . . 68
Extrinsic . . . . 18
Eye
..
..15, T>9, 87,
95
Fact .. .. ..74
Factitious ..
30,31,32
Fahian ..
62,67,69,145
Fallacious ..
90,96,112
Fallacy 21, 28, 32, 41, 42, 43, 70,
89, 93, 94, 96, 98, 99, 112,
113, 114, 115,
116
Page
Fallacy
of absence of connec-
tion . . . . 97
Fallacy
of absence of discon-
nection . . . . 98
Fallacy
of
argumentation
. . 32
Fallacy
of
"
collective
"
. . 43
Fallacy
of
example
19, 33,
98
Fallacy
of excluded middle
and
major
terms . . 97
Fallacy
of
heterogeneous
ex-
ample
..
20,21,07
Fallacy
of
homogeneous
ex-
ample
..
19,96
Fallacy
of included
major
term . . . . 98
Fallacy
of included middle
and
major
terms . . 98
Fallacy
of included middle
term . . . . 98
Fallacy
of inference . . 99
Fallacy
of inverted
negation
98
Fallacy
of middle term
18, 33, 93,
98, 112
Fallacy
of minor term
17,
32
Fallacy
of
naya
. . . . 43
Fallacy
of
perception
32,
99
Fallacy
of
"
practical
"
. . 43
Fallacy
of reason . . . . 33
Fallacy
of
reasoning
. . 98
Fallacy
of
recognition
. . 32
Fallacy
of recollection . . 32
Fallacy
of refutation
98,
116
Fallacy
of
"
subtle" .. 43
Fallacy
of
"
suchlike
"
. . 43
Fallacy
of
straight expres-
sion . . . . . . 43
Fallacy
of thesis ..
90, 98,
112
Fallacy
of verbal
testimony
33
Familiar . . . . 96
Feeling
. . . . 91
Fine Art ,. ..
103,
121
GENERAL
INDEX.
163
Page
First Council . . . . 58
Fitness .. .. ..32
Fleet,
Dr. J. F. .. 37,63
Form .. .. ..110
Form of a
syllogism
. . 90
Formula.. .. .. 6
Francklin
.. ..150
Fraud . . . . . . 01
Futility
.. .. ..!!<>
G
Cacchotpatti-prakirnaka
. . 48
Gadadhara . . . . xviii
Ganadhara . . . . 2
Ganadhara-sardha-Sataka . . 3
Gandavyuha
. . . . 04
Gandha-hasti-mahabhasya
. . 23
Gandhara ..
xix, 74, 75
Ganges
.. ..
121, 122,
150
Gangea Upadhyaya
xvii, xviii,
48
Garbhapada
. . . . 130
Gate-keeper
138,
139,
140,
151
Gathasahasri . . . . 48
Gauda .. ..
137, 138,
151
Gautama . .
xvii,
2, 3, 11,
57
Gems . . . .
0, 14,
15
Genealogy
.. .. 8
General
11, 17, 32, 86, 93, 94,
113,
115
Generality
82,
95, 121,
128
General
knowledge
. . 109
General
property
. . . . 11
Generic
property
. .
11,43
Genus . . . .
85, 86,
99
Genyo
. . . . 75
Germany
.. ..122
Ghanavinfiana . . . . 59
Ghata . . . . 12
Gloss . . . .
xix,
131
Gnas-maM-bus . . . . 1 28
God .. ..
128,
131
Gokulika
GoPala ..
Gorakhpura
Gorbara ..
Go-srun . .
Page
58
124, 148,
149
57
3
,. 151
Gosvami,
Damodara Lai . . 51
Gotama . . . .
. . 2
Gotamastotra .. .. 3
Gotra . . . . . . 5
Gough,
Mr.
8,
20,
06, 07,
08
Govi Candra .. .. 119
Govind ..
.. ,.26
Grags-hbyor-ses-rab
130,
133
Grags-pa-rgy
al-mtahan-d
pal-
bzan . . . . 8
(
.)
Grammar 103, 121,
122, 140,
141,
151
Great Britain
57, 58,
63,
64, 66,
72,
76
Great Vehicle . . . . 63
Glegs-bam-bklag-palji-thabs
1 34
Gser-gyi-go-cha
. . 84,
100
Gshan-gyi-don-gyi-rje-<]pag
. . 85
Gshan-gyi-don-gyi-tshig
. . 106
Gshan-gyi-don-rjes-su-dpag-pa
1 09
Gshan-la-brtag-pahi-tshig-leljur
byas-pa
. .
. . 130
(jshan-sel-wa
.. ..132
Gtan-tshigs
. .
86,
90,
91
Gtan-tshigs-kyi-de-kho-na-iiid-
bstan-pa
. . 136
Gtan-tshigs-kyi-likhor-lo-gtan-
la-dwab-pa
. . . . 99
Gtan-tshigs-kyi-thigs-pa
.. 117
Gtan-tshiga-kyi-thigs-pa-rgya-
cher-hgrel-wa
. .
.. 120
Gtan-tshigs-itar-snan
. . 93
Gtan-tshigs-thigs-pahi-ljgrel-
wa . . . .
1^3
Gage
125
Guna ..
..
..128
164
MEDIEVAL SCHOOL OF INDIAN LOGIC.
Haimavata
. .
. . 55
Haihsa ..
..
48>
50
Hariisaraja,
Hira Lai
. . 51
Han
64
Handschriften-verzeichnisse 3
Hanoi . .
. . . . 70
Hardy,
Rev. . .
. . 57
Haribhadra
3, 46, 47, 48, 49, 50,
139
Harivamsa Purana
. . 2
Harsa
..
xx,
123
Harsa Deva . .
m t 132
Har?a
Vardhana ..
..123
Hasti Pala . . . . 149
IJbras-bu ..
110,
134
Ilbras-buM-gtan-tshig*
..
117
Hbrel-pa-brtag-paM-rgya-oher-
bsad-pa
.. .. J23
1J
brel-pa-brtag-pahi-rjes-su
hbrah-wa . .
. . 142
IJbrel-pa-grub-pa
. . . . 144
IJbrel-wa-brtag pa
.. 118
Hbrel-wa-brtag-palji-ligrel-v/a
1 18
Ulwo
..
..
125,136,140
IJbro-sen-dkar . .
. . 125
IJdu-wa .. .. ..129
Page
Hema . . . . . . 35
Hemacandra
2, 26, 35, 44, 45, 61,
123
Hema Varma or Kanaka
Varma . .
84,
100
Heresy
. . . . . . 77
Heretic .. ..
61,
102
Heretical . .
58,
65
Heterodox . . . . 1 03
Heterogeneous 17, 19, 20,
31, 32,
90, 01, 94, 96, 98, 110, 112,
115, 116,
117
Heterogeneous example
20, 21,
97,
98
Hotu
4,
5
f 7, 11, 16, 17, 19,29,
| 30, 33, 41, 42, 62, 74, 76,
77, 85, 90, 91,
117
Hetubindu
53, 120,
133
Hetubindutika .. ..120
Hetubinduvivarana 117,133
Hetu-cakra-hamaru . . 99
Hetu-dvara-gastra . . . . 99
Hetu-prayoga
. . . . 42
Hetu-tattva-upade^a
. . 136
Hetu-vibhakti . . . . 7
Hetuvidya
..
xvh, 65,
82
Hetuvidya-sastra
. .
82,
83
Hetvabhasa
18, 3H,
93,
112
IJgal-wa..
.. .. 91
1
Jgro-wa-ran-bshin-du-smra-
wa-brtag-pa
.. .. 127
IJgyur-war-smra-wa
.. 129
Himalaya
.. ..103
Himavata .. .. 58
Hinayana
63, 65, 66, 74,
80
Hindu
Logic
xiv, 73, 74,
75, 76,
89,
101
Hira Lai
Hariisaraja
. . 13
Hirapa
.. .. 37
Hiravijaya
. . . . 55
Historical
period
.. .. 13
GENERAL INDEX.
165
Page
Historical
Records . . 39
IJjam dpal-rtsa-
rgyud
. . 69
Ujig-rten
. . . . ..129
UJig-rten-pha-rol-grub-pa
. . 132
Hodgson,
Mr. . . xv, 64
Hoernle,Dr.
. .
9,
23
Holy saying
. . . . 74
Homogeneous 17, 19, 31, 32,
90
91, 94, 96, 110, 112, 113,
115
Homogeneous example
19, 97,
115
Kornell,
Mr. W. W. . . xvi
Hoshang
.. .. 129
Householder . . . . 7
Humiliation . . . . 61
Hun .. ..
xix,
14, 146
Huskapura
. . . . xx
Hwen-thsang 14, 62, 66, 67, 68,
71,72, 73, 74,
75, 76, 78,82,
101, 102, 103, 105, 123,
145,
146
I
I .. .. ..143
Identification . . . . 41
Identity 31, 110,
111,
117,
134
Ignorance
..
21,32
Tha .. .. ..41
Illumination . . . . 41
Illusion . . . . . . 59
Illusory
.. 43,
85, 99,
109
Image
.. ..
11,
109
Immediate * . . . 43
Imperceptible
..
30,
31
Implied
.. ..
95,
113
Implied major
term .. 113
Imposition
. . . . 55
Impressions
. . . . 29
Included
major
term . . 98
Included middle and
major
terms .. .. 98
Included middle term . . 98
Incompatible
..
90,
91, 112 I
Page
Inconsistent . . . . 95
Indescribable . . . . 25
India
xiv, xv,
xvi, xvii,
xix,
xx,
50,
61, 62, 63, 64, 65, 67, 69,
71, 76, 78, 81, 96, lOi, 102,
103, 105, 108, 120, 122, 134,
136,
145,
146
Indian
Logic
. .
i,
xvii
India Office
xv, 84, 89, 100, 101,
106, 107, 108, 109,
117, 118,
120, 121, 123, 124,
125,
130.
132, 133, 134, 135, 136, 138,
139,
140, 141, 143,
144
Indirect .. .. ..112
Indirect
apprehension
. . 28
Indirect
knowledge
4, 9, 10, 15,
21,
29,40,41,54
Individual
knowledge
. . 109
Indra .. ..
11,43
Indrabhuti . . . ,
2,
3
Iiidra Gomiu . . . . 123
Indravijaya,
Muni
xiv,
2,
6, 13,
22, 46, 49,
54
Indriya
,. .. 40,
129
Indriya-parik$a
. . . . 127
Induction
. . . . 96
Inference
4, 5, 10, 15, 16, 19, 29,
30, 31, 40, 41. 42, 54, 74, 76,
86, 87, 88, 89, 90, 99, 109,
111, 112, 114,
129
Inference for one's self
16, 31, 41,
85, 106,108, 109,110,137,139
Inference for others . . 41
Inference for the sake of
others 16, 17,31,85,
88.
109,
111, 112, 137,
139
Infinite
knowledge
. . 15
Inquiring
.
41
Inseparable
. . . . 96
Inseparable
connection 18, 20, 29,
42,
92,
116
Instance . . . . 7
160
MEDIEVAL SCHOOL OF INDIAN LOGIC.
Instrument
Intelligence
Intercourse
Internal
Page
29
97
40
42
Internal
inseparable
connec-
tion 42, 76,
141
Interpretation
. . . . 43
Intrinsic
. . - 18
Introduction
. . . . xvii
Intuition
.. .. 41
Invalid
..
19,100
Invariable
accompaniment
. . 18
Invariable
separation
. . 21
Inverse connection .
97
Inverse disconnection . . 98
Inversion
. . . . 40
Inverted
..
97,98
Inverted connection 20,116
Inverted
negation
. . 98
Ireland
57, 58, 63,
04,
66, 72,
76
Istavighatakrt
.. ..113
Isvara-bhanga-karika
.. 130
!vara
Kr?na
. .
83,
95
IsvaraSena .. ..106
Itaretarabhava . . . . 42
Itihasa .. .. 62
I-tsing 63, 66,
84, 89,
99, 101,
102, 103, 105, 119, 123,
146
Jacobi,
Dr. Herman
xiii, xiv,
1, 5, 13,
49
Jagadisa
. . . . xviii
Jagat-svabhava-vnda-pariksa
127
Jaimini
. . . . 81
Jaiminiya
. .
33, 49,
51
Jaina . .
xiii, xviii,
2, 3, 10, 49, 69, 82, 104,
126
Jaina darSana . . . .
8,
38
Jainagama
List . .
46,
54
Page
Jaina
Logic
xiii, xvi,
xix
9
1
Jaina
system
. . . . xviii
Jainendra . . . . 54
Jain
Vaidya,
Mr. . .
23,
25, 28,
33
Jaipur
. .
23, 25, 28,
33
Jalandhara . .
63,
148
Jnmanagara
. . . . 51
Jambudvipa
. . . . 134
Jambudvipasamiisa
. .
9
Japan xiv,
63, 73, 74,
75,
76, 89,
101
Jarrett,Col.
.. .. 40
J. A. S. B.
xiii, 70,71, 80,
122, 124, 125, 138,
140
Jati ..
51,
116
Jaya
Candra . . . . 09
Jayadeva
Misra . . . . xviii
Jayfiditya
.. ..123
Jayanta
. . . . 53
Jayasimha
38, 39, 44,
46
Jayasoma
. . . . 5
J. B. B. R. A. S.
24, 26, 27, 28,
34, 63,82, 105,
114
J. B. T. S.
63, 65, 66, 07, 68,
71, 73, 126, 129, 136, 150
Jesalmir .. .. 125
Jetari ..
136, 140,
151
Jetavaniya
. . . . 65
Jina ..
xviii, 1, 55, 80,
82. 137
Jina Bhadra . . . .
137
Jinabhata
. . . . 50
Jinadatta
. . . . 32
Jinadattasuri
. . . . 3
Jina Mitra
120, 130, 134, 135,
146
Jinaprabha
. .
1, 3, 9,
51
Jina Sena
14, 24, 28,
34
Jinendrabodhi . .
xvii,
124
Jinesvara . . . .
37
Jitari
.. .. 49
Jiva
. . . .
8,
22
Jivhavinnana
. . . . 59
GENERAL.
INDEX.
1(57
Page
Jnina
. .
4
Jnanabindu-prakarana
. . 54
Juina Candra . .
51, 52,
146
Juanagarbha
..
118, 120,
131
Jnana-prasthana-bfistra
. . 66
Jnana-Sri
. .
137,
138
Jnana-sri Bhadra 117, 137,
138
Jnana-srl Mitra . .
137, 138,
151
J. P. T. S. ..
58,68
J. B. A. S. xix, 67, 58, 63,
64, 66, 72, 76,
103,
146
Jyotirvidabharana
. . 15
Jyoti?kavadana
. . . . 15
Kabul .. ..139
Kadambari
.. .. 34
Kala
.. ..129
Kalasa
.. .. 12
Kalasoka ..
- - 58
Kalidasa
.. .. 81
Kalikala Gautama
. . 48
Kalikala
Sarvajna
. . 44
Kalinga
.. 08,104
Kallsankara
..
.. xviii
Kallsafckari-patrika
.. xviii
Kalpana
.. .. 101)
Kalpasutra
..
1,
5, 6,
13
Kalyana-kanda
.. .. 140
Kalyaga-mandira-stava
.. 14
Kalyana
Raksita ..
130,131
KamalakuliSa .. ..
151
Kamala Raksita ..
151,152
KamalaSIla 53, 126, 129,
146
Kamala-gila-tarka . .
125
Kamala-srila .. ..129
Kanabhak
?
a .. .. 46
Kanada
. .
46,
104
Kaiiada
Gupta
.. ..104
Kanada
Tarkavaglsa
. . xviii
KanaDeva
.. .. 71
Kanaka Muni . . . . 57
Kanaka Varma. Vide Hema
Varma
Kafici . .
xx, 80,
81
Kaficlpura
. .
xx,
102
Kangyur
.. 72, 73
Kaniska
62,
63,
64, 65, 66,
67,
78
Kanva . . . . 08
Kapila 20, 21,
127,
12S
Kapilavastu
. . . . 57
Karana . .
29, 30,
31
Karananupalabdhi
. .
Ill
Karanaviruddhopalabdhi
. . Ill
Karma ..
44,
128
Karna .. ..151
Karnaripa
. . . .
70
Karnata . . . . xix
Karya29,30,31, 110, 111,117,
134
Karyahetu
.. .. 117
Karya-karana-bhava-siddhi
. . 138
Karyanupalabdhi
. . . .
110
Karyaviruddhopalabdhi
. . Ill
Ka^ika-vrtti
.. ..123
Kasmira
xx, 62, 67,
108,
123,
125,
130, 131, 132, 134, 135, 136,
137, 138, 139,
142, 143, 146,
151
Kasmirian . .
89, 108
Kassapiya
. .
. . 58
Kasthasamgha
.. . . 9
Kasyapa
..
57,58
Kasyapiya
. . . . 65
Kathf.kosa .. .. 28
Kathavatthuppakarana
60,
61
Kathavatthuppakarana-attha-
01 katha
Kathiwar
Katyayamputra
. .
Kaubhisanin-gotra
Kaulambi
Kau&ka
13, 34,
51
64,
66
9
74, 75,
102
..
75
Kavi
. .
23, 25, 33,
47
16S
MEDIEVAL
SCHOOL OF INDIAN LOGIC.
Page
Kavyaraaia
..
3
Kavy&nusasanavrtti
. . -44
Kavya-prakasa-saihketa
. . 47
Kayavinnana
. . &9
Kern,
Prof.
..
..63
Kevala .. 10,
15
Kevalajnana
.. . .
2,
4
Kevalin
. .
- 2
Khamba
. .
. . .32
Kharataragaccha
3, 5, Jo, 14,
49,
53
Kharataragaccha-patt
avail
48
Khri-ral .. xx, 135,
148
Khri-sron-deu-tsan
124,
129
Khuddaka
Nikaya
. . 60
Khyab
..
.. ..92
Kielhorn,
Prof. F. .. 123
King
..
.. ..62
Kirti ..
.. ..105
Klatfc,
Dr. J. 3, 5, 13, 14, 35, 38,
39, 45, 48, 49,
53
Klog-skya-ses-rab-brtsegs
. . 140
Klon-rdol-gsun-hbum
148,
151
Knowledge
4,
10, 22, 40, 59,
109. 112
Kolhapura
. . . . 54
Konkana
.. .. 137
Korunanda
. . . . 103
Korur
. . . . . . 14
Kosa-karaka-saatra
. . 66
Krakucchanda . . . .
57
Kratu
. . 43
Krishna . . . . 68
Kriya-ratna-samuccaya
52,
53
Krsnakanta . . . . xviii
Krsnaraja
. . . . 26
Krttika .. ..
30,
31
Ksaraaaramana ..
13,
22
Ksana-bhanga-siddhi
132, 133,
140
Ksana-bhanga-siddhi-vyakh-
'ya
'
133
Page
Ksanti Pala . . . . 149
Ksapanaka
. . . . 15
Ksatriya
.. .. 121
Kubja
.. .. ..81
Kukutasiddha . . . . 147
Kumarajiva
. .
70, 71,
76
Kumarakalasa . .
136, 138,
141
Kumaralabha . . . . 67
Kumaralabdha . . . .
67
Kumara Nandi . . . . r>4
Kumara Pala . . . . 44
Kumarasri . . . . 136
Kumara-srI-bhadra . 125
Kumarila
24, 26,
27,
28, 34, 81,
104,
105
Kumarila Bhatta .. 81
Kumbha . . . . 12
Kumuda-candra . . . . 14
Kumuda-candracarya
. . 38
Kundakunda . . . . 9
Kurukullaka . . . . 65
Kuiinagara
. . . . 57
Ku&inara . . . . 57
Kusumapura
. . . . 9
Kutarkika . .
. . 81
Kwei-ke . . . .
76
Labrang xv, xvi, 89,
125, 130,
LaghiyaPtraya
Laghusamantabhadra
Laghutika
Laghuvrtti
Lakaana
Lalita Candra
Lalitaditya
Lalitavistara
Lama
Lamaism . . 78
Lankavatara
99, 118, 119,
135, 138,
142
26,
33
26,
37
.. 50
.. 62
54, 109,
129
.. 119
xx,
125
64,65
xx, 125,
148
124, 129,
151
64,72
GENERAL INDEX. 169
Lankavatara sutra
Las
Lassen,
Mr.
Laukayatika
Laukika . .
Page
71,72,
73
.. 128
.. 63
.. 33
10
Law .. 62, 75, 80,
104
Leipzig
. . . . . . xiii
Leumann,
Dr. E. . . . .
G
Levi,
Sylvain
.. .. 63
Lexicography
.. 122,
140
Lharbla-ma-shi-wa-liod
. . 125
Lha-dwan-blo ..
.. 118
Lharlama-ye-es-hod
. .
148
Lhan-cig-dmigs-pa-nes-pa
. . 136
Lhasa .. ..
.. 142
Lha-tsun-byan-chub
.. 148
Library
..
..147
Licchavi .. .. 123
Life .. .. ..68
Likeness . . . . 78
Limitation
. . . . 7
Linga
..
14, 16, 29, 90,
91
Lion-cub . . . . 47
Literature 57, 59, 121, 122,
140
Little Vehicle .. .. 63
Locus . . . . 29
Logic
xiii, xiv, xv, xvii, xviii,
xix,
xx, xxi, 3, 4, 5, 6, 13, 14,
51,52,54, 57, 59, 60, 61, 64,
65, 67, 70, 71, 73, 74, 75, 77,
78,
89,
99, 101, 105, 107, 109,
117, 118, 119, 121, 123, 124,
125,
134, 136, 137, 138,139,
140, 141, 142,
151
Logician
..
59,
72
Lohacarya
. . . . 9
Lokayata
.. .. 62
Lokottaravadin . . . . 65
London
xiv, xv, 68, 59, 60, 61,
68, 84, 89, 100, 101, 106, 107,
108, 109, 112, 117, 118, 120,
Page
125, 130, 133. 136, 139,
140, 141,
14,'J
Luna .. .. ..112
M
Madhavacarya 8, 26, 38, 66, 67,
68,82,
105.
107,
138
Madhu-sudana Thakkura xviii
Madhyadesa
. . . . 103
Madhyama
. . . . 68
Madhyamakavatara
. . 140
Madhyamika
51, 66, 67, 68, 70,
71, 122,
124
Madhyamika-karika
. . 70
Madhyamika
Vrtfci 68, 70
Madhyanta-vibhaga-^astra
. . 73
Madras
xx, 68, 78, 80, 81, 82,
102
Magadha 3, 20, 57, 61, 69, 97,
103
124, 125, 130,
138,
139, 146,
147, 148,
151
MSgadhi..
..
3,57
Magic
. . . . 62
Ma-grub
. . . . 93
Mahabhadra-kalpa
. . 57
Mahadeva Pandita . . xviii
Mahakala .. .. 14
Mahakobala ..
68,71
Mahamati . . . . 72
MahaPala
135, 136,
149
Maharaja
. . xv
Maharaja-Kanika-lekha
. . 62
Maharani . . . . xv
Maharastra ..
80,
81
Mahasamaya-sGtra
72,
73
MahSsamghika
. .
58, 65,
67
Mahavagga
. . . . 69
Mahavamsa 57, 58, 61, 66,
67
Mahavibhasa .. .. 64
Mahavihara ..
.. 65
Mahavira
1, 2, 3, 6, 13, 14, 22,
170
MEDIEVAL SCHOOL OF INDIAN LOGIC.
Page
Mahaviracarita
. . . 2
Mahaviracaritra
. . . . 45
Mahayana
62, 63, 64, 65, 66, 74,
75, 78, 80, 129, 138,
145
Mahayana-samparigraha-Sas
tra 74
Mahendra Sun . . . . 47
Mahesa Thakkura
. . . . xviii
Mahinda .. .. 58
Mahl Pala
134, 135, 148,
149
Mahisasaka . .
65,
74
Mahomedan . .
xx,
151
Mahopadhyaya
. . . . 5
Maitreya
xix, 57, 73, 74, 75,
78
Major
term
16, 18, 29, 30, 31, 41,
55, 76, 90, 91, 92, 93, 94, 95,
96, 97, 98,
99,
110,
112, 113,
136
Malla .. .. ..34
Malladhari . .
38,
51
Mallavadin xix, 34, 35,
131
Mallinatha
.. .. 81
Mallisena
. . . . 51
Malwa ..
xviii, 14,
119
Manal^-paryaya
..
4, 10,
41
Manak .. .. . . 8
Manas . .
15, 40, 86,
87
Ma-nes-pa
. . . . 93
Mangala
.. ..126
Manibhadra . . . . 52
Manikya
Candra . .
35, 36,
47
Manikya
Nandi
26, 28, 33, 34, 37,
40,
54
Mafijunatha
.. ..100
MafijuSri
80, 82, 83, 84, 123,
125, 136,
142
Manjufri-mulartantra
. . 69
Manoratha
. .
75,
143
Manovinnana . . . . 59
Mantra .. .. ..139
Manu .. .. ..103
Page
Manual of Buddhism . . 57
Manusambita . . . . 103
Mara .. .. ..116
Mark . . . .
29, 49, 90,
99
MasuBaksita .. ..149
Mathuranatha . . . . xviii
Mati . . . . . .
4,
10
Maticitra .. .. 62
Matter .. .. ..126
MaxMiiller .. 71,76
Mftyadevi
.. .. 26
Mediaeval . . . . xvii
Medieval
Logic
. .
xiii, xviii,
xix
Medieval school . .
i, xiii,
xvii
Mediate .. .. 43
Medicine ..
62,
121
Meditation ..
71,
104
Meghaduta
.. .. 81
Members . . . . 44
Menander . . . . 61
Mental .. .. ..59
Merutunga
. . . . 1
Metaphysical
Basket . . 58
Metaphysics
xviii, 13,
151
Method of discussion .. 117
Metre .. .. 84
Middle
Age
. .
xiv,
xx
Middle
Country
. . . . 103
Middle Path .. .. 68
Middle term
16, 17, 29, 30, 31,
33,41,56, 76,77, 85, 90, 91,
92, 93, 94, 95, 96, 97, 98, 99,
100, 110, 111, 112, 113, 114,
117,
136
Mi-dmigs-pa
..
110,134
Mi-dmigs-pahi-gtan-tshigs
.. 117
Mihirakula . .
xix,
146
Milinda .. ..
61,
62
Milinda-pafiha
..
61,62
Mimamsaka
27, 32, 46, 54, 91,
93, 94, 105,
127
GENERAL INDEX, 171
Page
Mimamsi .. .. 60
Mind
10, 15, 40, 86, 87,
109
Mine .. .. ..143
Minor term
16, 17, 18, 29, 30,
33, 41, 76, 90, 91, 93, 95, 110,
112,
136
Mirok
.. .. ..73
Misconception
. . . . 18
Mithila .. .. . . xxi
Mitra,
Dr. B. L. . .
36, 65,
149
Mnon-sum
86, 99, 106, 108, 109,
129
Mnon-sum-ltar-naa
. . 99
Modern . . . . . . xvii
Modern school . . . . xviii
Mody
Keshablal .. .. 9
Moggaliputta
. .
60,
61
Moksa . . . . . .
8,
21
Momentariness . . . . 132
Momentary
. . . . 17
Monastery
xx, 89, 100, 118, 119,
124, 125,
151
Mongolia
. . . . 63
Morris,
Dr. . .
59
Mtshan-nid ..
129,
134
Mucak .. .. ..74
MuditaBhadra .. ..147
Mnkhopadhyaya,
Justice
Asutosh .. .. iii
Muktakumbha .. ..133
Muktapida
.. .. xx
Mula Sarvastivada
.. 65
Mumbha
.. .. 32
Muni Candra . . 38,
60
Muniratna
. . . . 49
Munisundara
. .
6, 39,
53
Munja
.. .. ..37
Music .. ..62, 104,
121
Mustiharitaki
.. .. 80
Mu-tig-bum-pa
. . . . 133
Mutual
42
Mutual non-existence
Myrobalan
. .
Mythical
..
Page
24,
25
. 80
.
57
Nadia . . . . . . xxi
Nagadatta
.. .. 80
NagaBaksita
.. ..137
Nagaravacaka
. . . . 8
Nagarjuna
67, 68, 69, 70, 71,
122,
145
Naga
Sena . .
61,
62
Nagasena-Bhiksu-sutra
. . 61
NagaStesa
.. ..122
Nagendra gaccha
47, 48,
51
Nag-hbans
.. ..141
Nag-tsho-lotsava
.. .. 148
Naigama
..
4, 11,
21
Naigamabhasa
. . . . 43
Naiyayika
. .
46, 49, 54,
72
Nalanda
xx, 69, 71, 74, 79, 80,
81, 101, 102, 103, 119, 122,
123, 124, 129, 145, 146, 147,
150
Nalendra .. .. 121
Nalo .. ..
69,145
Nama .. .. ..11
Namamala .. .. 45
Name ..
..11, 85, 86,
99
Nam-n^khahi-gos-can
. . 1 27
Nanamba
.. .. 37
Nanda . . . . . . 3
Nandl Sutra . . . .
3,
4
Nan-gi-khyab-pa
. . . . 140
NarayanaPala
.. ..149
Narendra-sri-jfiana
. . 151
Nari .. .. ..148
Naropa
. . . . . . 151
Nasti .. .. ..24
Nature .. .. 126,127
Nava Dharma . .
'
64,
72
172 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Page
Naya 4, 8, II,
15,
21, 22, 40, 43,
51, 54,
55
Nayabhasa
.. .. 43
Naya
Pala
141, 142,
148,
149
Negation
..
30, 98,
117
Negative
. .
30, 31,
32,
92
Nemioandra
46, 47, GO,
70
Neminatha . . . . 39
Nepal
..
57, 63, 71, 121,
141
Nibandhana . . . . 40
Niebuhrstrasso . . . . xiv
Nigamana
. .
8, ]6, 31,
42
Niggaha
. . . . 61
Niggaha-catukka
. . . . Gl
NighantuSesa
. . . . 45
Nigliva
. . . . . . 57
Nigraha
.. .. ..61
Nigrahasthana
. . . . 51
Nihksepa
. . . . 55
Nila netra . . . . 71
Ni-ma-sbas .. ..123
Nirgrantha
. . . . 1 04
Nirjara
.. .. .. 8
Nirnaya
. . . .
39,
40
Nirnayasagara
. .
..6,8
Nirvana
1, 2, 3, 8, 39, 57, 68,
62, 63, 64, 65, 66, 69, 73, 75,
82, 142,
145
Nirvikalpaka
. . . . 20
Niryukti
.. .. 6
Niti ..
61,
62
Noble truths . . . . 20
Nomenclature . . . . 12
Non-conception
. . . . 18
Non-distinguished
. . 11
Non-ontity
. . . . 11
Non erroneous
..
94,114
Non-erroneous
contradiction 114
Non-existence
. .
10, 24, 25,
42
Non-perception
..
110, 111,
134
Non-reflective
.. .. 20
Non-self
Nose
Notion . .
Novice . .
Nyagrodhika
Nyasa
22
15,
87
32
. 62
9
. 124
Nyaya
..
13, 40, 52, 61, 62,
127
Nyaya-bhasya
xvii, 53, 86,
88
Nyayabhusana
. . . . 53
|
Nyayabindu
xix, 41, 53, 54, KKJ,
\
113, 114, 115, 116, 117, 120,
|
129,
131, 135
Nyayabindupindartha
. . 135
Nyaya-bindu-purva-pakso-
samksipta
. . . . 129
Nyayabindutika
xix, 34, 35, 113,
114, 120,
131
Nyaya-dipika
. .
54,
82
Nyaya-dvara-sastra
. . 89
Nyaya-kalika
.. .. 53
Nyaya-kandali
. . . . 51
Nyaya-khanda-khadya
. . 54
Nyaya-kumuda-candrodaya
33
Nyaya-kusumaiijali
. . 53
Nyayalankara
. .
xvii,
53
Nyayalankara-vrtti
. . 53
Nyayalokasiddhi
. . 123
Nyayamrta-taranginI
. . 54
Nyayanusara-sastra
. , 66
Nyayapradipa
. . . . 64
Nyaya-pravesa
89, 90, 96, 102,
113,
114
Nyaya-praveaka
. . 63
Nyaya-pravesaka-sutra
. . 48
Nyaya-pravesa-tarka-sastra
89,
102
Nyaya-praveso-nama prama-
na-prakarana
89,
102
Nyaya-rahasya
. . . . 54
Nyaya-sara
. . . . 63
Nyaya-sastra
. . . . xvii
Nyaya-sutra
xvii, 11, 63,86,87,
88,
116
GENERAL INDEX.
173
Page
Nyaya-vartika
xvii, 53, 81, 85,
88,
89
Nyayavartika-tatparya-tika
xvii
,
66, 81, 86,
88
Nyaya-vartika-tatparya-tika-
parisuddhi
. . . . xvii
Nyayavatara
xix, 13, 15,
40, 46,
48, 76, 133
Nyayavatara-vivrti
13,
19, 21,
46, 133
Nyayavatara-vrtti
48,
49
N>ayavayava
. . . .
85,
89
Nyayaviniscaya
. . 26.
37, 40,
54
Nyaya-viniscaya-vrtti
. . 37
Nyaya-vrtti
. . . . xvii
Nyojits-ron
. . . . 77
Object
29, 95, 99, 109,
110,
129
Object
of
knowledge
. . 40
Object
of sense . . . . 40
Ocean of discussions . . 36
Ocular .. .. ..59
Odantapura
.. 125,140
Odantapuri
. . . . xx
Oldenberg,
Dr. . . 58
,
59
Olfactory
.. .. 59
Omniscience .. .. 141
Onesided . . . . 43
Onesided
knowledge
. . 40
Opponent
40, 44, 98, 104, 112,116
Opposition
. . . . 113
Ordination . . . . 14
Organs
of sense . . . . 10
Orissa . . . .
80,
81
Orthodox . . 65, 103
Others .. .. ..143
Oudh . . . . . . xix
Padartha .. ..128
Padma
Padmacarita
Padma-sambhava . .
Pag-sam-jon-zang
Page
.. 122
.. 35
.. 129
xv, 82,
84, 119, 121, 122, 123, 124,
129, 130, 131, 134, 135, 136,
137, 140, 142, 147, 148,
150
Paksa
16, 17, 18, 29, 33, 41, 42,
76,90, 91,
112
Paksabhasa
17, 32, 90,
112
Paksa-prayoga
. . . . 42
Pala ..
xx, 136, 148,
149
Palhava . . . . 63
Pali
xiv, 3, 57, 68, 59, 60, 61, 63,
64, 67,
146
Palibothra . . . . 150
Pali Buddhist Literature . . 57
81
xv
14
78
23,
26
XIX,
XX Pallava
Pamiangchi
Paiicasiddhantika
Pan-chen-shwa
P
andavapurana
Pandita
xx, 49, 62, 71,
78,
79, 80,
101, 108, 117, 123, 136,
138, HO,
141, 143, 144,
151
Pandita's
Cap
Panini
Panjika
. .
Paiifiatti
Parahita
Parahita Bhadra
Paralogism
Paralokasiddhi
Paramahamsa
Paramartha
Paramarthasat
Paramarthika
Paramarthika
pratyaksa
Parartha
79
. .
102, 122,
124
38,
51
58
. . 143
..
108, 132,
134
. .
8,
43
xx,
132
48,
50
xix, 76, 109,
146
..109
15, 40,
41 43
21
41
Pararthanumana
16, 31, 85, 109,
111
174 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Parartha-vakya
Fariccheda
Parlksa . .
Pariksamukha
Page
.. 106
24,
39
.. 129
28, 37,
54
Pariksamukha-pafijika
28,
37
Pariksamukha-iastra . . 28
'
Parlksamukha-sutra
26,
28,29, 33,
40
Parisistaparvan
. . 1
,
45
Parivrajaka
..
..103
Paroksa
4, 9, 10, 15, 28, 29,
40,
41,54
Parsva
..
..
..63
Parsvanatha ..
1, 14,
125
Parsvanatha-caritra
35, 36,
47
Partha
Sarathi . .
. . 81
Partha
Sarathi
Misra . . 81
Partially 92
Particle
. .
. .
. . 95
Particular
11, 17, 32, 86,
115
Particularity
. .
..128
Particular
property
.. 11
Parts of a
syllogism 42, 85,
89
Part
y ..
..93
Pataliputra xviii, 9, 26, 28,
58
Patan
..
..
..35
Patafijali . . . . 122
Pathak,
K. B.
26, 28, 34, 105,
114
Patharghata
.. ..150
Paticcasamuppada
. . 59
Patimokkha . . . .
78
Patififia .. .. ..61
Patna
. . . . . . 9
PatraKesari .. .. 28
Patra Kesari Svami . . 28
Patta . . . 38
Pattadhara .. .. 5
Pattaval!
1, 3,
5, 6, 9,
13, 14, 49,
53,55
Pattava i-vacana . . . . 3
Paudgalika
.. .. 17
Page
Pava .. .. .. 1
Pearl-oystor
. . . . 40
Perceptible
. . . . 30
Perception
4, 10, 15, 16, 19, 29,
40, 54, 85, 86, 88, 89, 90, 99,
106,
106, 108, 109, 110, 111,
112,
129, 137,
139
Perfect .. .. ..41
Perfection . .
71,
146
Perfect
knowledge
. . 109
Permanence . . . . 12
Permanent .. ..128
Personal
Testimony
. . 10
Pervaded ..
29,30,31
Pervader ..
29,
111
Pervasion . . . . 29
Peshwar . .
xix, 74, 75
Peterson,
Professor
xiii, xx, 2,
3.
6, 9, 13, 14, 22, 23, 24, 26,
28, 34, 35, 36, 37, 38, 39, 44,
45, 46, 47, 48, 49,
50, 61, 62,
54, 109, 113, 114,
131
Petitio
Principii
. . . . 70
Phakkika-bastra . . . . xvii
Phala . . . .
28,
128
Phalavardhigrama
. . 39
Phani Candra . . . . 69
Phases .. .. ..33
Philosophy
.. .. 78
Phodang
. .
xv,
xvi
Phyi-rol-gyi-don
.. ..129
Phyi-rol-gyi-don-grub-p
a-ces-
bya-waH-tshig-lelmr
. . 130
Phyogs
.. .. ..90
Phyogs-glan
. . . . 80
Phyogs-ltar-^nafi
. . . . 90
Piety
Mart . . . . 147
Pingala-netra
. . . . 71
Pitaka . . . .
80, 103,
121
Pitakatraya
. . . . 58
Pitakattaya
.. .. 58
GENERAL INDEX. 175
Place . .
Poet
Poetry
. .
Pole
Polemic . .
Polity
. .
Poona
Positive . .
Posterior
PotM
Page
29
25,
123
62
32
77
.. 62
28
92
30,
31
.. 125
Poussin,
Louis De La Vallee
70,
106,
108
Prabandha-cintamani
14,
34
Prabhacandra
23, 24, 28, 33, 34,
48,
82
Prabhakara .. 27,34
Prabhakara . .
33,
54
Prabhamitra .. ..146
Prabhavakacaritra
14, 35, 38, 39,
45,
48
Pracina . . . . . . 6
Pracina Gotra . . . . 5
Practical ..
11, 16,40
Practical
efficiency
.. 110
Practice . . . . . . 71
Pradhana .. ..126
PradhvaihsSbhava
24,
42
Pradyumna
14, 35, 36,
45
Pragabhava
. .
24,
42
Praistha Pala . . . . 149
Prajnakara
. .
27,
53
Prajfiakara Gupta
xviii,
135,
141
Prajnakara
Mati . .
135,
151
Prajnaparamita-sutra
.. 147
Prajfiaptivadin
. . . . 65
Prajfiavarma
.. .. 120
Prakarana . .
9,
45
Praka-a .. .. 64
Prakrta
..
3, 4,
14
Page
Pramana
4,8, 9, 10, 11,
16, 21, 22, 29,40, 43, 51,54,
56, 84, 106, 108, 129,
132,
134
Pramanamimamsa
26,
45
Pramana-naya
-
tattva
-
loka-
lankara
38, 39, 41, 42, 50,
51
Pramana-nirnaya
. . . . 54
Pramana-pariksa
..
27, 54,
132
Pramana-samuccaya
xvii, 80, 82,
! 83^ 84, 85, 86, 87, 88, 100,
|
103
I
Pramana-samuccaya-
tika
xvii,
124
Pramana-samuccaya-vrtti
xvii,
100
Pramana-sastra . . . . xvii
Pramana-sastra-prave^a
. . 100
Pramana-siddhi * . . . 106
Pramana-sutra-samuccaya
. . 84
Pramana-svarupa
. .
28,
39
Pramana-vartika ..
53, 106, 118,
124, 135,
142
Pramana-vartika-karika
xvii, 103,
105, 106,
107
Pramana-vartikalankara xviii,
135,
141
Pramana-vartikalankara-tika
xviii, 137,
141
Pramana-
vartika-pafijika
xvii, 118,
119
Pramana-
vartika-pafijika-tika
xvii,
119
Pramana-vartika-tlka xviii,
142
Pramana-
vartika-vrtti
xvii, 107,
124
Pramana-viniscaya
107, 108, 132,
138
Pramanarviniscaya-tika
132,
138
Prameya-kamala-martanda
28, 33,
34,
54
Prameya-ratna-mala
28, 37,
46
Prasamarati
. .
9
Pratibandhasiddhi
. . 144
176
MEDIEVAL SCHOOL OF INDIAN LOGIC.
GENERAL INDEX.
177
Page
Ran-bshin ..
110,134
Ran-bshin-brtag-pa
. . 127
Ran-bshin-gyi-gtan-tshigs
. 117
Ran-don-gyi-rje-dpag
. . 85
Ran-don-gyi-rjes-su-dpag-pa
108
Ran-gi-don-rjes-su-dpag-pa
. 106
Ran-las-tshad-ma . . 129
Rasa Pala . . . . 149
Rastrakuta . . . . 26
Rathavirapura
. . . . 2
Ratnakara
. . . . 151
Ratnakarandaka . .
23,
24
Ratnakara S'anti ..
140,151
Ratnakirti . . . . 1 40
Ratnaprabha
38, 46, 50, 13], 133
Ratnaranjaka
.. .. 147
Ratnaraimi . . . . x x
Ratnasagara
. . . .
147
Ratna-ekhara . . . . 52
Ratnavajra
..
139,151
Ratnavall . . . . 68
Ratnavatarika . . . . 51
Ratnavatarika-pafijika
. . 51
Ratnavatarika-tippana
51,
52
Ratnodadhi . . . . 147
Raudri
patrika
. . . . xviii
Ravi
Gupta
xvii, xx, 123,
124
Rdo-rje-rgyal-mtshan
. . 124
Rdsas .. .. ..128
Real .. .. 43,
109
Reality
.. .. 66
Reason
4, 7, 16, 30, 31, 33, 41,
74, 90, 91, 92, 94, 99, 100,
110,
111
Reasoning
10, 17, 59, 60, 73, 74,
75, 77, 90,91,94, 95, 98, 110,
112, 114, 116, 123,
139
Recluse . . . . 60
Recognition
..
29,40,41,54
Recognition
of
similarity
. . 88
Recollection . .
29, 40, 41,
54
Records
References
Reflective
Refutation
Relation
Page
13,66
57
20
21,89,
<J8, 116, 131
96
Relative extension
Release
Reliable
authority
Religion
Remoteness
Research
Society
. .
Resident
Respondent
Restraint
Result . .
R,gyal-dwan-blo-gro
s
Rgyal-wa-can
92
8
..
4,
10
xviii,
13,
78
.. 109
70,
133
xvi
44
8
43
.. 124
.. 137
Rgyu-dan-ljbras-bulu-no-
wo
-
grub-pa
. . . . 1 38
Rgyud-gshan-grub-pa
. . 118
Kgyud-gshan-grub-pahi-bgrel-
bsad .. ..121
Rgyud-pa
.. ..129
Rhetoric
..
122,
140
Rhys
Davids,
Dr.
57,
58, 59, 60,
61, 62, 64, 66, 67,
103
Right-hand
.. ..145
Rigs-ldan-rgyal-po
. . 100
Rigs pa-can
. 127
Rigs-pa-grub-pahi-sgron-ma
123
Rigs-palii-sbyor-wa
. . 139
Rigs-pahi-thigs-pa
. . 109
Rigs-pahi-thigs-pal_ii-
don
-
|
bsdus-pa
. . . . 135
Rigs-pal}!-thigs-pal_ii
phyop>
-
sna-ma-oidor-bsdus-pa
12
Rigs- pahi- thigs- paH
-
rgya-
cher-hgrel-wa
. . 131
Rigs-pahi-thigs-pa rgya-cher
-
hgrel-wa
.. ..120
Rigs-paM-yan-lag
..
85,
89
178 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Rin-dhen-rdo-rje
. .
Rjes -dpag-ltar-snan
Rjes-su-dpag
Rjes-su-dpag-pa
Rjes-su-ljgro-wa-me
d
Page
139
99
99
129
97
Sfobda-Brahma-parlksa
S'abdanumana
S'abdanusasana
Sabhapati
Sabhya
Page
127
85
35
44
44
Rje-su-hgro-wa-phyin-ci-log
-
pa
.. ..97
RjusStra
..
4, 11, 21
Rjvwutrabhasa
. .
. .
43
Rnam-par-rig-pa-tsam-fii
d-du-
grub-pa
. , . . 140
Rock .. .. ..81
Rockhffl,
Mr. . .
66,
124
Rohim . .
30,
31
Ronki .. .. ..76
Ronshiki.. .. .. 76
Ronshin . . . . 76
Rsabhadeva . . . . 1
Rsibhasita-sutra . . . . 6
R$imandala-prakarana-vrtti
6
Rtags
.. .. .. 99
Rtog-gehi-skad
.. .. 138
Rtsod-paki-khyu-mchog
. . 80
Rtsod-palii-rigs-pa
. . 117
Rtsod-paM-rigs-pahi- hbrel-pa
-don-rnam-par-hbyed
-pa
126
Rtsod-pahi-rigs-pahi-ljgrel-wa
120
Ruoidatta . . . . xviii
Rudra .. .. ..14
Rudra
Narayana
. . . . xviii
Rudra
Nyayavacaspati
. . xviii
Rugged
hand . . 81
Rules of debate
. . . . 44
Russia
.. .. ..131
S
S'abala . .
S'abarasvami
Sabbatthi
STabda . .
ffabdabhasa
32
27,
34
58, 66
4, 12, 15, 16,
21
43
Sacrifice.. ..
43,147
Saddarsana .. .. 49
Saddarsanasamuccaya
48, 49, 50,
52,
53
Saddarana-samuccaya-vrtti
52,
53,
133
Saddharma-pundarika
. . 64
Sadhana . . . .
29,
90
Sadharana .. .. 93
Sadharmya
..17,31, 90,96
Sadharmya-drstautabhasa
19,
96
Sadharmyavat
.. .. 112
Sadhu .. .. .. 7
Sadhya 16, 18, 19, 29,
76. 90
Sadhyasama
. . . . 70
Sad-laksana . . . . 134
Sadvaha .. .. 68
Sagaracandra
. . . . 47
Sagarendu
. . . .
47
Sahacara . .
30,
31
Sahavalambha-niscaya
. . 1 36
Saint . . . .
80, 83,
109
S'aka
1, 14, 26, 28,
34,
51, 63,
131
S'akabda .. .. 63
S'akha .. .. .. 8
Sakala ..
.. ..41
^akala ..
..
75,
146
STakra .. ..
12,43
Sfakraditya
..
145,146
STakti ..' .. ..12
S^akya
. . . .
89,
125
Sakyabodhi
..
xvii,
119
ffSkya-hod
136, 138, 140,
141
S'akyaMuni
.. 57,116
S'akya-simha
.. ..121
Sakya-isri
Pandita.. .. 151
GENERAL
INDEX.
179
Page
S'ala Candra . . . . 69
S'aTika Natha . . . . 54
Salvation
8, 21, 58, 39,
83
amabhirudha ..
4,12,21
Samabhirudhabhasa
. . 43
Sambhutivijaya
. . . . 5
Samadhiraja
. . . . 64
Samaja-guhya
. . . . 147
Samana . . . . 13
Samantabhadra . .
22, 23, 24, 25,
27,
54
Samantapasadika
. . . . 76
Samanya 17, 32, 54, 82, 95, 109,
128
Samanya-dusana-dik*prakasika
121
Samaiiya-laksana
. . . . 109
Samaraiccakaha . . . . 49
Samaropa
.. .. 40
Samatata . . . . 102
Samavaya
. . . . 1 29
Samavayabhava
. . . . 24
Samayabhodoparacana-cakra
119
Sambandha . . . . 128
Sambandha-parlksa
118, 120,
143
Sambandha-pariksanusara
. . 142
Sambandha-pariksa-tika
. . 120
Sainbandha-pariksa-vrtti
. . 118
Sambhava . . . . 10
Samgraha
..
4,11,21
Saihgrahabhasa
. .
. . 43
Samkhya
xix, 27, 33, 46,49,51,
62,65, 91, 95,125
Samkhya-karika
. .
83,
95
Sammati-tarka-sutra
14,
36
Sammitiya
. .
65,
66
Samprata
. . . . 12
Samsara .. .. . . 129
Samsaya
. . . .
40
S'amuPala .. ..149
Samvara . . . . . . S
Page
vSamvat
35, 36, 37, 38, 39, 44, 45,
46, 47,48,49,
50, 51, 52,53,
55,
131
Samvrti
. .
43
Samvyavaharika
. . . . 40
Samyaktvaprakarana
. .
46
Samyaktvapraka&a
. . 28
Sam-ye
..
.. 124,125
Sanatana ..
..136
Sangha
. . . .
103
Sanghabhadra
. . 60,
76
Sangharama
. . 67 ,74,
145
Sankantika
.. .. 58
S'ankara
.. .. 23
S'ankaracarya
. . xx,
23
Sankarananda ..
xviii,
142
S'ankara Svarain 89,101,102
Sanskrit . . . . . .
3,
15
Sanskrit Buddhist Literature
63,
64
ffantakara
Gupta
. . . . 101
Santanantara-siddhi 117,
121
Santanantara-siddhi-tlka
. . 121
S'anta Raksita 79, 124, 125, 126,
129.
130,
148
Santati ..
.. ..129
S'anti Bhadra
. .
136,
140
S'antinatha xx, 22, 109,
131
S'antipa
.. .. ..140
S'anti-sena . . . 37
STSntiSuri
.. .. 37
S^antyacarya
. . . . 37
Saptabhangi
. . . . 51
Saptabhangi-naya
8, 24, 43,
51
Sapta-bhangi-tarangim
. . 8
Saptadasa-bhumi-lastra-yoga-
carya
. .
72,
73
Stoaha .. .. ..68
Sarasvati
..
iii,
103
Sarasvatigaccha
. .
..6,9
Sariputra
. . 145
180 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Page
Sarvadarsana-samgraha
8, 26,
38>
66, 67,68,82,
105, 107,
138
Sarvajna
Deva ..
134,
135
Sarvajfia
Mitra . . . . 1 24
Sarvajna-siddhi-karika
.. 141
Sarvajfia-ri
Rakaita . . 89
Sarvarajagani
. . . . 3
S'arvastivada
65,66,75,
140
S'asi .. .. ..112
S'askya
.. ..
89,
100
Sastra
82, 83, 84, S9, 100, 103,
106,139
S'astraja
.. .. .. 16
S'aatra on the
grouped
infer-
ences . . . . R4
S'astri, Gangadhara
.. 81
S'astri,
Hara Prasad
140, 141,
160
Sat .. .. .. 109
S'ataka Sastra . . . . 71
8
ata-.sastra-vaipulya-vyakhy
a 1 02
Satavaha . . . . 68
Satavahana . . . . 68
S'atru .. .. ..12
S'atrunjaya
. . . . 34
F'auddhodani . .
46,
53
Saugata 17, 27, 33, 46,
54
Sautrantika . .
65, 66,
67
Savaka .. .. 60
Savant . . . . . . xvi
Savikalpaka
. . . . 20
Sbas .. .. ..130
S. B. E. eeries . .
58, 59, 61,
62
Schiefner,
A.
xv, 66,
67,
68, 69,
70, 71, 72, 74, 80, 81, 82, 103,
106,
118, 119, 121, 123, 130,
131, 134, 135, 136, 137, 139,
140, 141, 142, 145, 148, 150,
152
Scholar . . . . 62
School
xvii, xviii, 66, 104,
140
School of
thought
. . 62
Page
Science
13, 59, 62,
139
Schlagintweit,
Dr.
71,
73
Scripture 4, 15, 16, 29, 32, 40, 41,
58, 114, 121,
129
Scriptural
method
. . 22
Scriptural testimony
. . 10
Sculptor
.. ..145
Scythian
. . . . 62
Second Council . . . . 58
Sect
2, 58, 65, 66, 67, 74,
75
127
Sgrahi-tshans-pa-brtag-pa
Sgra-rje-dpag
..
Shalu .. ..
Sha
-
ma
-
kun
-
ias-Ltus-paM-
Lgrel-wa
. .
. . 100
78
GENERAL INDEX.
181
Shan-shun
Shawl
Sherbatski,
F. J.
Shi-wa-litsho
Page
.. 137
79
109, 114,
131
.. 124
Shu-chon
120, 121, 130, 131, 135,
140
68
G3
61
35
44
35
o
o
47
Sh'-yen-fcoh-cia
Siam
Siamese edition
Siddha
Side
Siddha-Hema-sabdanus
asaiia-
brhat-tika
Siddhajayanti-caritra-tika
. .
Siddhanta
Siddharaja
Siddharsi . .
46,
49
Siddhasena ..
15, 22,
37
Siddhasena Divakara
xix, 13, 14,
16, 22, 40, 46,
76
Siddhasena-divakara-vyak-
hyanaka
. . . . 46
Siddhasena Gani . .
9,
22
Siddhatthika
.. .. 58
Siddha-vyakhyanaka
. . 46
Sign
. . . .
16,
29
Sikkim
xv, xvi, 89, 99, 118, 119,
125, 130, 135, 138,
142
S'lla
S'llabhadra
Slladitya
Silao
Silasamgama
Silver
Simha
Sirhhagiri
Simhasuri
Simhasisuka
Simhavaktra
SimharvyaghrMaksana
Similar
.. J23
101, 102, 103,
146
34
. . 150
. . 150
40
123,
124
22
22
47
80
48
88
Page
Stfmsapa
..
5, 31, 110,
111
Simultaneity
. . . . 29
Simultaneous . .
30,
31
Sitaprabha
..
..123
S'i-wahi-dge-gnas
. . . . 100
Skad-cig-ma-hj
ig-pa-grub-pa
132
Skad-cig-ma-hjig-grub
-
palji
-
rnam-ljgrol
133
Skyes-bu
.. ..127
Skyes-bu-br
t
ag-p
a . . . . 127
Sky-lotus
. . . . 18
S'loka-vartika ..
27,54
S'loka-vartika-bhasya
. . 54
Smarana . .
40,
41
Smaranabhasa . . . . 32
Smith,
Vincent A.
58,
61,
63
Smrti .. ..
29,54
Snes-than .. ..142
Sophism
. . . . 60
Sophist
. . . .
59, 60,
62
Sophistry
. . . . 60
Sorrow . . . .
49,
50
Sotaviiifiana . . 59
Soul
8, 10, 15, 22, 41, 43, 44,
60,
72, 91,95, 112, 127, 128, 129
Soul-less . . . . . . 8
Sound
.. ..
127,129
Source of
knowledge
106, 108,
112
Specific property
. . 1 1
,
43
Spell
.. .. ..62
Spyi
.. .. ..128
Sfraddha-pratikramana-
sutra
-
vrtti .." .. 52
Sragdhara-stotra
70, 121, 124,
150
Sragdhara-stotra-tika
. .
150
S'ramana . . . . 60
STravaka .. .. ..137
SfresthaPala .. ..149
tfri . . 106, 136,
140
gfri
Dhanyakataka
. . . . xx
S'ridhara . . . . 51
182
MEDIEVAL
SCHOOL OF
INDIAN LOGIC.
Succession
Such-like
Sudhakara
Dvivedi
Sudharma Svami . .
Sudurjaya
Sugata
Sugiura,
Dr.
Subject
. .
29, 90,
91
Subsequent
. . , . 42
Subsequent
non-existence
24,
25
Substance .
.43, 93, 95,
128
Subtle .. .. 12
Page
29,118
12
14
2
. . 80
54,131
. . 32
xiv, 73, 74, 75, 76,
89,101
Suhrllekha .. .. *>S
Suitable
.. .. 12
Sukhabodhika tika
. . 13
Sukrtasamklrtana
. . . . 48
Sultanganj
. . . 150
Sumati ..
135,
141
Sumati-kirti .. .. 131
Sum-pa
. . . . 137
Sum-paM-chos-byun
. . 63
Sun
.. .. 64
SunSyakaSrl
.. .. 151
Sunayar&ri
Mitra . . . . 136
Sung-yun
. .
67,
69
Sun-hbyin
. . . 98
Sun-hbyin-ltar-snan-wa
. . 99
Superimposition
. .
. . 40
Superior
. . . . 151
Surendrabodhi
. . . . 135
SureSvara
. . . . 105
Suresvaracarya
. . . . 105
Suri
. .
39, 45, 53,
55
Surname
. .
46,
48
Surya-prajnapti-sutra
. . 6
Sutra
8, 10, 45, 103, 121, 139,
140
Sutra-kytanga-niryukti
. . 8
Sutra-krtanga-sutra
. . 6
SutralankSratika
. . 73
Sutranta
.. .. 67
Sutra
upadeSa
.. .. 63
Sutta
.. .. 58
Suttanta .. .. 67
Sutta
pitaka
. .
68, 59, 60,
63
GENERAL
INDEX,
183
Page
Suvarna-prabhasa
. . . . 64
Suvisnu
. . . . 145
Svabhava
31, 110, 111, 117,
134
Svabhava-hetu .. .. 117
SvabhavSnupalabdhi
. . 110
Svabhava-pariksa
. . . . 127
Svabhavaviruddhopalabdhi
1 1 1
Svalaksana . . . . 1 09
Svartha . . . . 41
Svarthanumana
16, 31, 85, 106,
108, 109,
110
Svarupa
.. .. 40
Svarupasambodhana
. . 26
Svat
ah-pramanya
. . . . 129
Svatantra .. .. 124
Svatantra
Madhyamika
school 124
Svati .. .. o
Svati-tanaya
.. . . 9
Svayambhustotra
. . . . 23
SVetambara
xviii,
1, 2, 5, 6, 9, 14,
22, 34, 35, 36, 38, 48, 50, 51,
52,54
Syadasti
.. .. 24
Syad-n3sti
.. .. 24
Syadvada
..
8,22,23,24
Syadvada-kalika
.. .. 51
Syadvada-manjari
. . 51
Syadvada-ratnavatarika 38, 60,
131,
133
Sy
advadara
tnaYatarika-pafi-
jika
.. .. 38
Syadvada-sruta
.. .. 22
Syadvada-vidyapati
. . 54
STyat
.. .. g
Syllogism 6,7, 16, 29, 42, 77, 85,
89, 92, 114,
136
Syllogistic
. . . . 76
Synonyms
. .
. . 12
System
. .
xiii,
49
Systematic
. . . . 13
Systems
of
philosophy
. . 33
Page
Tactual . . . .
59
Takakusu
xix, 63, 64, 66, 76, 84,
89, 99, 101, 102,
103, 105,
119, 123, 146
Takka
.. .. 60
Takki . .
59,
60
Takkika . .
59,
60
Taksabila
. . . ,
7
j Tamrasatiya
. .
. .
(55
Tangyurxx,
62, 70, 72,
78, 84,
85,
89, 99, 100,
101, 106, 107,
108,
109, 117,
118, 119, 120,
121, 123, 124, 125,
129, 130,
131,132, 134, 136,
136, 137,
138, 139, 140,
141, 142,
143,
144, 150
Tantra
70, 124, 129, 140,
146,
147
Tantric . . . .
124
Tapagaccha
. .
1,
3,
52, 55
Tapagacchapattavali
. . 43
Tara
..
121,
122
Taranatha,
Lama
xv, 66,
67, 68,
69,70,71,72,74,
80, 81, 82,
103, 106,
118, 119, 121, 123,
130, 131, 134,
135, 136, 137,
139, 140, 141, 142, 145, 148,
150, 151,
152
Tarka . .
29, 40, 41,
64
Tarkabhasa
53, 54, 65, 138,
139
Tarkabhasa . . . . 32
Tarkamyaya
..
117,120
Tarka-pnngava
. .
80,
81
Tarka-rahasya-dipika
. . 52
Tarkasamgraha
. .
126,
128
Tarka-Sastra . .
xvii, 76,
77
Tarka-tika ..
..133
Tarki
..
.. 60
Tarkika
. .
26, 59, 72,
73
Tarkika-cakra-cfidamani . , 26
Tarkin
. . . . 59
Tashilhunpo
.. ..
78
184
MEDIEVAL SCHOOL OF INDIAN LOGIC.
Page
Tathagata
..
57
Tathagata
. .
27,54
Tathagata-guhyaka
. . 64
Tathagata Gupta
. . . . 145
Tatparya-pariSuddhi
. . 53
Tatparyatika
. . . . 53
Tattva
..
..125
Tattva-aloka
. xviii
Tattvacintamani
..
xvii, xviii,
48
Tattvacintamaniprakaha
. . xviii
Tattvartha-bhasya
. . 54
Tattvarthadhigama
sutra
xiii, 8,
9, 10, 11, 12, 22,23
Tattvartha-bodha-vidhayini
36
Tattvartha-sloka-vartika
. . 54
Tattvartha
sutra . . . . 54
Tattvartha-tika
.. .. 22
Tattva-samasa
. . . . 125
Tattva-samgraha
63, 125, 120, 128,
130
Tattva-samgraha-karika
. . 125
Tattva-samgraha- panjiku
. . 130
Tattva-tika
. . . . xviii
Tawney,
Mr. .. .. 14
Taxila
.. .. 67
Technicality
. .
70, 138,
139
Telingana
. .
78,
82
Tepitaka..
..
58,59,63
Terai . . . . 57
Testimony 4, 10, 15, 32, 40, 41, 43,
85, 88, 89,
130
Text . . . .
xvii,
xix
Thams-cad-
rokhyen-pa-grub
-
palu-tshig-lehur-bya^-pa
141
Than .. .. .. 64
Thasam-tsan
.. ..100
Theory
of
example
. . 114
Thera .. ..
58, 65,
67
Theravada .. .. 58
Thesis
xiii, xv, xvi, 74, 76, 90, 9i,
94,98,
112
Page
Thibaut,
Dr. G. . .
xvi,
14
Third Council . . . . 58
Thi-srong-deu-tsan
.. 148
Tholing
. . . . . . 148
Thomas,
Mr. F. W.
xv,
84
Thos-pa
.. .. ..129
Thos-pa-brtag-palji-tshig-leliur-
byas-pa
. . . . 130
Three Baskets . . . . 58
Three-formed . . . . Ill
Thunderbolt .. .. 80
Thun-mon
. . . . 03
Thun-mon-ma-yin
. . . . 94
Tibet
xv, xx, 60, 63, 69, 71, 78,
79,
89, 100, 120, 122, 124, 125,
129, 131,
134, 135, 137, 139,
140,
148,
161
Tibetan
Dictionary
. . 78
Tibet Mission . . . . xv
Tiger
cub . . . . 47
Tika .. ..
..28
Tilakacarya
. . . . 46
Tilopa
.. .. ..134
Time .. ..
101,129
Tin-ne-hdsin-ljzari-po
. . 140
Tippanaka
.. .. 35
Tirtha . .
80, 83, 103, 104,
152
Tirthakalpa
.. ..
1,
9
Tirthankara .. .. 1
Tirthika..
71, 116, 121, 139,
147
Tiryak
.. .. ..32
Tissa .. ..
60,61
Tongue
. . . .
15,
87
Total
unreality
. . . . 68
Touch . . . .
15, 87
Tower .. .. ..146
Tradition ..
1,64,68,62
Traditional . . . . 13
Trairupya
.. .. 91
Transcendental . .
16, 40,
41
Transcendental
perception
. . 21
Treatise . . . . . . 9
GENERAL INDEX.
185
Trikala-parlksa
Trilokasara
Trimalaya
Tripitaka
Tri-rupa-hetu
Page
.. 101
1
.. 103
58, 61, 64,
80
.. 85
Trisastisalakapurusa-caritra
45
Truth .. .. ..44
Tsandrahi-khron-pa
.. 123
Tshab-ni-ma-grags
. . .. 132
Tshad-ma
.. ..129
Tshad-ma-brtag-pa
.. 132
Tshad-ma-grub-pa
. . . . 106
Tshad-mahi-bstan-bcos-rig-pa-
la-hjug-pa
.. .. 100
Tshad-malii-mdo-kun-las-b
tu^-
pa
. . . . . . 84
Tshad-ma
kun-las-btus-pa
. . 84
Tshad-ma-rigs-par-hjug-palji-
sgo
.. .. .. 89
Tshad-ma-rnam-ligrel-gyi-dkali
-
hgrel
.. .." 118
Tshad-ma-mam-hgrel-gy
i-
hgrel-
bad.. ..
119,
142
Tshad-ma-rnam-hgrel-gyi-ligrel-
pa
.. .. ..124
Tshad-ma-rnam-hgrel-gyi-ljgrel-
wa .. ..
..107
Tshad
-
ma
-
rtiam
-
hgrel
-
gyi-
rgyan
.. .. 135
Tshad-ma-rnam-hgrel-gyi-rgyan
-gyi-hgrel-bsad
. . 137
Tshad-ma-rnam-hgrel-gyi-tshig
1 06
Tshad-ma-rnam-ljgrel-rgyan-
gyi-hgrel-bsad
. . 141
Tshad-ma-rnam-nes-kyi-
1Ika 132
Tsha4-ma-rnam-par-nes-pa
. . 108
Tshad-ma-
rnam-par-nes-pahi-
hgreHsad
..138
Tshig-gi-don
. . . . 128
Tsin
. .
61,
64
Tshul-gsum
. . .. 91
Tshul-hkhrims-rgy
al-mtshan 101
Turuska . .
Tutelary
. .
Type
Udaharana
Udana . .
Udayana.
.
Udayanacarya
TJdayaprabha
Udyana
. .
Page
62,
147, 151,
152
.. 121
5, 16,40
U
31
60
53,54
xvii,
49
47, 48,
51
.. 139
Udyotakara xvii, 27, 34, 53, 81,
86, 88, 89,
105
tJha .. .. ..29
Ujjaim
.. ..
xviii, 14,
15
Uma .. .. .. 9
Umasvamin . . . . 9
Umasvati
xiii, 4, 8, 9, 10, 12, 22,
23
Uncertain
19, 93, 94, 100, 112,
113
Uncertainty
. . . . 40
Unconnected ..
..19,116
Unfamiliar .. .. 91
Universal . .
95, 96,
97
Universal connection
55, 92,
96
Universal
proposition 95,
97
University
i, xvi, xx, xxi, 79, 101,
102, 103, 135, 138, 139, 140,
141, 145, 146, 147, 150,
151
University
studios . . 1
Unproved..
..
18, 93,
112
Unravelling
. . . . 62
Unseparated
. . . . 21
Upadelamala-tika
. . . . 38
Upadesamala-visesa-vrtti
. . 46
Upadesamala-vrtti
. . 60
Upalabdhi
.. . . 30
Upamana
. .
4, 10, 74,
85
Upanaya
. .
16, 31, 42,
61
Upanaya-catukka
. . 01
Upangas..
.. .. 3
186 MEDIEVAL SCHOOL OF INDIAN LOGIC
Page
Upanisad
. .
127,
128
U-pa-ni-sa-di-kas
.. .. 128
Upasaka 103, 122,
123,
139
Upasakadhyayana 23,
24
Upavarsa
. . . .
33
tJrddhvata
.. .. 32
Utpadasiddhi-prakarana
. . 45
Utsarpim
. . . . . . l
Uttara .. ..
..30,31
Uttaradharma . . . . 67
Uttaradhyayana-brhad-vrtti
37
Uttaradhyayana-siitra
. . 6
Uttaravahini . . . . 1 50
TTvasagadasao
. . . . 23
V
VacakScarya
., .. 8
VScaka-^ramana . . . . 8
Vacaspati
..
53,
105
Vaoaspati
Mi>ra
xvii, 23, 49,
66,
81. 86, 88,
105
Vada . . . . . .
8,
44
Vada-maharnava . .
36,
37
Vadamyaya
..
117, 120,
125
Vada-nyaya-vrtti-vipancitar-
tha .. .. ..125
Vfida-nyaya-vyakhya
. . 120
Vadi .. ..
..40,44
Vadin .. .. ..34
VSdipravara
. . . . 38
Vagbhata
: vide
Vakpraja.
VagiSvarakirti
..
137,141,151
Vahyartha
.. ..129
Vahyartha-siddhi-karika
. . 130
Vaibha?ika 65, 66, 67, 74, 75, 78,
130
Vaidharmya
..17, 20, 31,
90
Vaidharmya-dr?tantabhasa
20,
21
97
Vaidharmyavat
.. .. 112
Vaidfiryakarpo
.. ..148
Vairasvami .. .. 47
Page
Vairocana . . . . 123
Vaisali .. ..
..58,71
Vaisesika
27, 46, 49, 62, 65, 82,
91
94,
127
Vaisnava . . . . xx
Vajiriya
. . . . 58
^
r
aj^a
.. ..
80,
145
Vajraochedika
. . . . 75
Vajrasakha
. . . . 44
Vajrasana
..
139,
141
Vajravarahi
.. .. 139
Vak-praja
or
Vagbhata
. . 141
Vakyapadiya
. . . . 27
Valabhi .. ..
xviii,
13
Valid . . . .
94,
100
Validity
.. .. ..74
Valid
knowledge
4, 10, J5, 16, 19,
21, 28, 29, 32, 40, 43, 54, 55,
84, 99, 109, 110, 129,132
VaiiaPala .. ..
131,149
Vande-dpal-brtseg^
.. 121
Vande-nam-mkha> . .
118,
120
Vande-yo-^-sde
..
120,135
Varahamihira . . . .
6,
14
Vararuci . . . . . . 122
Vardhamana . . . .
1
,
54
Vardhamana-suri . .
. 3
Varendra
121, 122, 123, 124,
136,
148,
151
Vasubandhu
xix, 74, 75, 76, 78,
80,81,
146
Vasubhuti
.. .. 2
Vasudhara
. . . . 141
Vasudhara Raksita . . 100
VasuMitra ., .. 63
Vatsagotra
. . . . 9
Vatsiputra
. .
66,
128
Vatsiputrlya
. .
65, 66,
80
Vatsi-suta . . . . 9
Vatsyayana
xvii, 53, 86,
87
Vattagamani
. . . . 58
GENERAL INDEX.
187
Veda
Vedanga
. .
Vedanta . .
Vedaritasutra
Vedantin . .
Vengi
Venkapatta
Verbal . .
Verbal
fallacy
Page
62,
103
.. 103
.. 51
23,
105
.. 82
81,
82
.. 36
12,42
.. 43
Verbal
testimony 4, 10, 15, 32, 40,
*41, 85, 88, 89,
130
Vibhasa ., .. ..66
Vibhasa-sastra .. .. 67
Vibhasa-vinaya
. . . . 76
Vicaramrta-samgraha
. . 48
Vicara-ratna-samgraha
. . 5
Vicara-sara-prakarana
1, 14,
48
Vicarasreni . . . . 1
Vicitradvaitasiddhi . . 140
Virtory
. . . . 44
Vidarbha .. .. 68
Vidhi .. .. ..30
Vidyabhusana,
Satis Chandra
i, xvi, xxi, 63, 66, 67, 68, 70,
71, 72, 76, 80, 121, 122, 124,
133, 138, 140,
150
Vidyadhara
.. .. 121
Vidy
am5tra-siddhi-astra-
vyakhya
.. ..102
Vidyananda 23, 26, 27, 28, 34, 37,
82,
105
Vienna . . . . . . 35
Vienna Oriental Journal . . 35
Vigraha
Pala . . . . 149
Vigraha-vyavartani-karika
. . 70
Vigrahavyavartani
vrtti . . 70
Vihara . . . .
xx, 104, 125
Vijaya
.. .. ..37
Vijayasena
. .
47,
50
Vijnana
.. .. ..59
Vijfiapti-matra-gi<Jdhi
. , 140
Pag*
Vikala .. .. ..41
Vikrama
1, 2, 35, 63,
131
Vikramaditya
xix, xx, 6, 14, 15,
22, 81,
146
Vikramampura
.. . . 117
Vikrama samvat . . . . 49
Vikramatfla
xx, xxi, 79, 135, 136,
137, 138, 139, 140, 141, 146,
148, 150,
151
VimalaCandra ..
119,140
VimalaDasa .. .. 8
Vimaihsa . . 60
VImamsi . . . 60
Vinaya
.. .. ..
146
Vinayaditya
. . . . xx
Vinayaka
.. ..133
Vinaya
Pitaka
57,
58, 59, 63,
78
Vinaya
Vibhaf
a . . . . 63
Vinaya Vijaya
Gam . . 13
Vindhya
..
103, 104,
148
VinltaBeva
..
119, 121,
140
Vinnana
. . . . . . 59
Vipaksa
. . . . .
7
Vipak?a-pratisedha
. . 7
Viparitanvaya
..20, 21, 97,
116
Viparyaya
., .. 40
Vlra
.. 13,35
Viraha .. 49,50
Viruddha 18, 94, 111,
113
Viruddhakaryopalabdhi
. . Ill
Viruddha
vyabhicari
. . 114
Viruddhavayaptopalabdhi
. . Ill
Visalamalavati . . xvii
,
1 24
Visalamalavati-nama-pramana-
samticcaya-tlka
xvii,
124
Visaya
. .
28,
40
Visesa ..
17,32,128
Visnuvardhana .. . . 81
Visual .. ..
10
Visuddha-simha ..
121,
130
Visvanatha ..
.. xvii
188 MEDIEVAL SCHOOL OF INDIAN LOGIC.
Vitanda
Vitaragastuti
Vivartavada
Vivrti
. .
Vow
Vrata
Vrddhavadi
Vrhadgaccha
Page
62
61
.. 129
13,
133
. .
5,
45
..
5,46
14
60
VrhatH3vayambhu-purana
. . 160
Vyaghra-sisuka
.. .. 47
Vyapaka
..
29,
111
Vyapakanupalabdhi
. . Ill
Vyapakaviruddhopalabdhi
. . Ill
Vyapti
. .
18, 20, 29, 42, 48,
92
Vyaptigraha
.. .. 66
Vyapya
. . . .
29, 30,
31
Vyatireka
. . . . 32
Vyatireki
. . . . 31
Vyavahara
..
4,11,21
Vyavaharabhasa
. . . .
43
Vyavahara-sutra
. . . . 6
Vyavaharika
.. .. 16
W
Waddell,
Col.
78, 124, 129,
161
Wassilief . .
67,
106
Wassiljew
.. .. 68
War .. .. ..62
Water .. .. ..22
Watters,
Mr.
63, 67,
68, 71, 72, 73,
74,
76, 80,
146
Weber,
Dr.
3, 4, 6,
37, 60, 51,
53
Weir
Smyth
.. .. 4
Wenzel,
Dr. .. .. 71
Wheel .. .. ..100
Wheel of Reasons . .
99,
100
White,
Mr. Claude . . xvi
Wijesimha
..
58, 61, 66,
67
Williams,
Monier . . . . 63
Winding up
. . 62
Word ..
85,88,89,106,111
Page
Word for the sake of others 106
Wordsworth, Mr. W. C. . . xvi
Wordy
.. .. ..62
World . . . .
60,
129
World-renowned . . . . 37
Xylograph
xv, 72, 100, 101, 108,
109, 121,
125
Yajfia
. .
Yakini ..
Yaksa Pala
Yamari . .
. . 147
48
.. 149
xviii,
141
Yasodharma Deva . . 14
YaSovijaya
39, 50, 51, 52, 54,
131
133
Yasovijaya
Gam . . . . 54
YaSovijaya-granthamala
6, 39, 52,
53,
55
Yasovijaya
PathaSala . . 55
Yauga
. . . . 64
Yoga
10, 27, 33, 62, 65, 71, 73,
83
Yogacara
xix, 51, 66, 67, 71, 72,
74, 75, 78, 102,
122
Yogacarya
. . . . 71
Yogacaryarbhumi-sastra
. . 83
Yogasastra
. . . . 45
Yogin
.. .. ..141
Yuan
Chwang
63, 67,
68,
71, 72,
73, 74, 75, 80,
146
Yuga-pradhana
. . . . 5
Yuga-pravara
. . . . 6
YukaRon .. .. 73
Yukti-prayoga
.. .. 139
Yuktisastika karika .. 70
Yuktyanusasana
.. .. 23
Yul-lho-phyog
.. ..107
Za-hor . .
Zaschuh . .
Zla-wa-dge-bsflen
99,
124
.. 76
.. 121