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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,
~ v " *

M. A. PH.D.
, "*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. 21
Naya .. .'.

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. 31
Example
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 theMilinda-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.
28.
Arya Deva ............
..........
The Yogacara School
70
71
29. The Tarkika and Naiyayika in the Lankavatara Sutra 72
30.
31.
Maitreya
His Logic
..............
............
73
74
32. Arya Asanga 74
............
. . . . - . . . . . . .

33. His Logic 75

Vasubandhu 75
34.
35. His Logic ...........
. . . . . . . . . . . .

76

CHAPTER IF. SYSTEMATIC BUDDHIST WBITBBS ON LOGIC.

3(5. Logic distinguished from general philosophy . , 78
his likeness 78
37.
38.
39.
Acilrya Digna&a
Life of Dignaga
His Date
...........
............
. . . . .

80
80
40. References to Dignaga .. ... .. .. 81
41. History of the Pramaiia-samuccaya and reference
to I6vara-krsna . . . . . . . S2
42. Xylograph work
of the . . . . . . . . 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 Tost mom rejected i . . 88
48. Dignaga's Nyaya-pravesa 89
..........
. . . . . . . .

49. Parts of a Syllogism 89

Form of a Syllogism 90
50.
51
52.
Thesis ..
Fallacies of Thesis
...........
..........
. . . . . . . . . .

90
90
53. Term
Three Characteristics of the Middle . . . . 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.
58.
Theory of Example
Fallacies of Homogeneous Example
.......... . . . .
9 r>
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. Pram ana- vartika-panjika .. .. .. .. 118
107. Story of composition of the work .. .. .. 118
v 119
108. S akya bodhi
109. Pramaiia-vartika-panjika-tlka .. .. .. 119
110. VinltaDeva .. . .
119
111. Nyaya-bindu-tlka .. .. 120
OF CONTENTS. xi
 TABLE OF CONtKNTS.

157. . 136
Hetu-tattva-upade6a . . . . . .

158. 136
Dharma-dharmi-vini&'aya . . , . . . . .

169. Balavatara-tarka 137

160. Pramana-vartikalankarartika
'
. . . . . . 137
161. Jina 137
162. Jnana-6ri .. .. .. .. . . 137
163. . 138
Pramana-viniSeaya-tika . . . . .

164. .. '38
Karyarkarapa-bhava-siddhi .

165. Tarka-bhasfi ..138

166. * 3S
Ratuavajra
167. l ''*9
Yukti-prayoga
168. Ratnakara f^anii and KatnakTrti 14<>

169. 140
Vijnapti-matra-siddhi
170. 140
Antar-vyapti
171. 141
Vak-praja
172. Yamari . . . . . . . . . . . .
141
173. Pramana-variikalankara-t.rka . .. . 141
174. &ankarananda. . .. .. .. - 142
175. Pramana-vartika-tika .. .. . ^42
176. . 142
Sambandha-parlksiiniiBara . . . . . . .

143
177. Apoha-siddhi .."
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
3
L rofessor Peterson's Reports of Operations in Search of Sanskrit
man use 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, 21 fit 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
1 owe them a great debt of gratitude
Indravijaya at Benares.
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 A few of them,
almost extinct in India.
which are available in Chinese versions, have been noticed by
Dr. Sugiura in his Hindu Logic as preserved in Cliina and
' 4

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 block-prints brought down
of Tibetan
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.
was mainly through the influence of Mr. F. W. Thomas
It
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 who kindly lent me several
of India,

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 chapter of the Jaina Logic before leaving India.

first

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-
butionmay be, has had the rare good fortune and privilege of
it

having been looked through by a savant with whom it would

be an impertinence to name same breath any other
in the

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 isgenerally 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
Indian Logic.
of

^^^ ^
Mec[ i8eva ] (499 A.D. 1200 A.D.), and the
_
A D 185Q AD)
iNTyaya-sutra by Aksapada Gautama is the foremost, though
The

by no means the first, work on Loj^c of the Anci nt School

i
;

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.
v
12. Pramana-vartika-tika by S 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 aiiaiidi vyakliya by Mahadeva Pandita.
7

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 Jaina system oi
r
Mediaeval Logic.
be devoted to the me dia3val school alone.
T. .
l , ,

perhaps known to very few scholars

1 ,, ,
It is
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
ud< * s stem
M ?.
nf Mediaeval
of ? -Y came principally from Gandhara (modern
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.2
King Vikramaditya who reigned in Ayodhya about 480 A.D.
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 Raj a\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 come off (50 years later, in 467 B.C. (see Pari^ista
J

Parvan, Introduction, p. 4 f. ; also Kalpasutra, Introduction, p. 8).

The latterdate 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.

The Jamas are divided into two sects, the S'vetdmbaras, those
2.
who are clothed in white, and the Di(/aw,b(ira# those who are 9

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
{ Cut the Digambar.is deny this and
1

say that the S'vofcambaras rose in Vikrama 130 or 79 A.D. Ci. Bhadra-
bahucarita IV. 5o :

(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 (Homaoandra'a Mahaviracarita,

II

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

(Siddliajayanti-caritra-tika, noticed in
Peterson's 3rd Report, App. 1, p.
38.)
 CANONICAL SCRIPTURES. 3

the village of Gorbara* in Magadlia and died at Gunava in

1

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
4
Drstivada or tlie presentation of views, was written in Sanskrit.
5. The Drstivada is not extant. It consisted apparently
m. -j of tive Lparts, in the lirst of which logic
The T-I
Drstivada. . . , .
'
1
.
., .,
,
n y?
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

b.y Junprabha Siiri, extracted iii

((jrotamastolra
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, Sthananga-sutra, Nandi-sutra, etc., there is a descrip-
2

tion of Naya, or the method of comprehending things from

particular standpoints. In the Nandl-sfitra, Sthanai)ga-sutra,
b
Bhagavatl-sutra, etc., 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 pamdna) and J

;

(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 not :
y!s- 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. Anelaborate 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 Jain as 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
1
*'
Ubhau-pi sasthapattadharau.'

: 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
tiRthti na 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 SVe tarn bar as, 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 avah a r a-s u tr a, S n rya- raj n a] >t - s u t ra, an d H s b J a sit a-s u tra.
j
> i i \

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.

\V
II II

GurvnvalT ]>y jyiiinisiindara-Ruri pub-

lished in Ibe1 Jaii'a Yasovijaya-gran-
thamnir) of Benares, p. 4.
Videtlie Sarasvati-gaccha-pattiivali in the Indian Antiquary, October
1

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 (Pratij no), "to refrain from taking life
Tho Syllogism. the greatest of virtues."
is
" to
(2) The limitation of the proposition (PratijTia-vibhakti)
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-
" those who take life as forbidden
pmtisedha), 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), the Arhats and
fc<

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
" the food which the householders cook is as much
(Asanka),
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.

" to refrain from

(10) Conclusion (Nigamana), 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 , ?> /j i
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 Nay a, the
method comprehending things from particular standpoints.
of
1 7. is better known as Vncaka-sramaipa he was
This Umasvati :

also called Nagaravacaka, this title being probably a reference

to his S'akha (spiritual genealogy). The Hindu philosopher
Madhavacarya him Umasvati- vacakacarya.
calls He lived for "
: ;

48 years, 8 months, and 6 days and attained nirvana in Sam vat

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, 316, published
p. by Dhanapat Sing, Benares
edition.
2 Cf.
Sftrvadarsana samgraha translated by Cowoll and Gough, p. 55.
For particulars about Syadvada or Saptabhangi nay a vide Sapta
full
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 of himself
l
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 yak fa* ,. ,
-, , i -i -. r
valld knowledge and the sources of
*

direct knowledge.
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 coumientary on the Tattvartha-
in tho
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 Two Pattavalis of the
tfc

"
Sarasvatigaccha by Dr. Hoernle in the Indian Antiquary, Vol. XX,
October 1891, p. 351) the date of Uriiosva nun'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 and xruta, for these are acquired by the soul
l

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 Jain a logic.
3 Mati is knowledge of existiug things acquired through th<> senses and
the mind.
N'ruta isknowledge 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 . the method by which things are comprehended

Naya J
is
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.
method by which
22.

tinction being
Naigama, the non-distinguished,
Naigama.
**
an obiect
n
is
i
is the
regarded as possessing both
*
general and specific properties, no dis-
made between them. For instance, when you
*. T
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 consideration generic properties only,

ha
ignoring particular properties.
24. Vyavaftara, the practical, is the method which takes into
T7 . .consideration the particular
x only. The
Vyavahnra. T .,, . .
-, ,

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. But the 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 method of correct nomenclature.
the verbal, is

S'abda
^
^ tnree kinds, viz.,
*s
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 JAIN AS.
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 Sam vat 980 or A.D. 453, they were codified
in writing by Devardhi Gani. otherwise known as Ksama-
1

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 Ny ay avatara in 32 short stanzas.
2

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 name of Kumuda-candra at the time of ordina-
8

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. Moreover, Varahamihira, who was one of the nine Gems
41

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.
For other particulars about Si.idhasena Divakara soe Dr. Klatt's
3
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
valid knowledge which illumines itself as well
is

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(1) inference (Anumnna) and (2) verbal

4..
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 :

(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) the correct knowledge of the major

is

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 : inference for one's own self (Svarihanumana)
(1) 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. man by repeated A
observations in the kitchen and elsewhere forms the conclusion
in his mind that fire must always be an antecedent of smoke.
Afterwards, he not certain whether a hill which he sees has
is
fire on it But, noticing smoke, he at once brings to
or not.
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.

communicated to others through words,

37. If the inference is
called an inference for the sake of others.
it is
type of this A
kind of inference is as follows :

(1) The hill (minor term or Paksa) is full of fire (major

term or Sadhya) ;

(2) because smoke (middle term or Hetu)

it is full of ;

(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
e P r dica *
the major term (Sadhya).
Ihe minor ^
Terms of a syllogism. ?
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
f *** r mm w
tern* P r ved fact ***** ^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.

" There is no omniscient

(4) 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-
_ , . the middle term by the
paniment of

J^ ^^
,.
inseparable connection. ^
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) ;

as a kitchen (example).
(3)
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.
Some logicians hold that, that which is to be proved, that
44.
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. conc eption 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 example (Drstantabhasa) may arise in the
fallacy of
_. f
Fallacy of example.
,
homogeneous or heterogeneous
frQm ^ defect
*
^^
mid le term (
or major term (sfidhya) or both; or from doubt about them.
form
} ^
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
" Whatever is
m
the proper form as :

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
<k
the jar is both 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
major term (sadhya), for it is doubtful
as to the validity of the
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 not produced is non-non-eternal, e g. 9 other (example).

is
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
.

Thus we may conceive

Naya or the method standpoints.
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 JAIN A LOGIC, CHAP. II.

52. Knowledge which determines the full meaning of an object

through the employment, in the scriptural method, of one-sided
nayas, 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, in which the logical prin-
1

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 or Aptamimamsa, and is replete
A

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-
8
osopher VacaspatiMiSra 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 extol Jod as the author of the Devagama-
totra :

(Pandavapurana, noticed in Peterson's

4th Report,' p. 157.)
"

n ^B n

(Aptamimamsa, verse 24.)

3
Vacaspati Misra in his BhamatT-tlka on Sfenkara's exposition of the
Vedanta Sutra ,2- 2-3 3 quotes the following verse :

(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.)
of his commentary on the Apta-
Vidyananda at the closing part
mimamsa refers to Samanta-
(called Apta-mimamsalankrti-tlka atasahasri)
bhadra thus ;~

(Folio 218, Aptamimamsalankyti-tika,

Govt. Collection, in the Asiatic So-
ciety of Bengal, No. 1525.)
24 JAIN A 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. Kumarila, a contemporary of the Bud-
1

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

(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 ^iHi i 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 from a certain point of view

is existent

(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) is indescribable (that is, both existent and non-exis-
It
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 me by Mr. Jain
manuscript of the A?ta-sati was kindly supplied to
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

l
PrayaScitta. Laghusamantabhadra 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.

8
61 . Akalanka, though mentioned along with Dharmakirti
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, was a Digambara logician of Pataliputra. He
6

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,
noticedby 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, makes an indirect reference to Samanta-
1

bhadra and Akalanka respectively, while in chapter of the X

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
;

2 8
Dignaga, Udyotakara, Dharmaklrti, Prajnakara. 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 :

*ni4i en ^B^TI en r ^iM^nw^

I

^i i

MW i 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) and the scripture (Agama). tkRecollection is a knowledge
9

Tjr
. .
Kinds
f ... _ ,
of vabd knowledge.

Devadatta." Recognition
of the form
,

^ that" which arises through

awajdng Qf impressionS} tlms
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 tw ''this is that Devadatta," "the bos

:

gavaeus is like the cow," 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 is the knowledge of the major term arising
l

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
thus fire and smoke may abide
^ majof term ^
simultaneity or succession :

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.

"
" sound is mutable " here tc this "
place" is fiery ; place :

" who
and sound are the minor terms. Some philosophers,
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 has a particular flavour.
it

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 , x
self
(svdrthdnumdna) and (2) inference ,
Inference. ,, , * ,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 JAIN A 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).

is a knowledge of objects derived from

75. Testimony ( Agama)
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- ;

individuals of dissimilar
" including many
geneous (urddhvatd),
"
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 "
:
;
tk
(4) of argumentation (tarkdbhdsa) whoever is his son
must be black "
;

of the minor term (paksdbhdsa) "

(5) 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

;

a substance as water ;
it is

(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;
ic
(8) of verbal testimony (dgamdbhdsa) there is a heap
of sweetmeats on the side of the river, run you
" " there are a hundred
boys " ; 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 56-57) has mentioned the Laukayatika,
to contern-
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 Laghiy astray 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.

1
ffabarasvami, Bhartrhari, Bana, Kumarila,* Prabhakara, Dig-
naga, Udyotakara Dharmaklrti, Vidyananda and_others. He8
himself has been mentioned by Jina Sena in the Adi Parana
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:

(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 :

(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 belonged to the Rajagaccha of the SVetambara
8 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 ^Tf T <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 and 1

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-
" He is described as a lion that roamed at
bodha-vidhayini. 8
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^nwr^ 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.
v
He wrote the former for S 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.
The Astasahasri-visama-pada-tatparya-tlka has been noticed
6 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. Ananta-virya must have lived before the 14th
1

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-
4
desamala-tika, 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- Determination of the nature
(1)
nay a-tattva lokal an- of valid knowledge (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. , ,
DOW ledge which ascertains the nature of itself
,
ec *e *

other tilings. The intercourse

and all
between the
sense-organs the objects of sense is not
arid
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 capable of choosing what is desirable and
it is

rejecting whatundesirable. isIt 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
:

_. ,
Direct knowledge.
, , (pratyaksa) perception, and (2) indirect
; mi j- 1 i j
Perception
\

('paroksa). The direct knowledge or

i

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. viz. : (1) avagraha, distinguishing the type whether
1

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 ; avdya, arriving at a correct identi-
(3)
fication of the above, and (4) dhdrand, recollecting the thing
and keeping it in mind.
particularised
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\ * *.

argumentation
(pratyatmi'jnana) ; (3)
(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. Some maintain the threefold character-
1

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 an integral part of the inference, and in it

hill is

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.
* h i ij. ^ij. p -n j. -

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 a separate soul which, having got rid of

there is
the bondage of karma
(act-fruits), attains emancipation.
its
102. The last chapter expounds the method of debate.
r> a 01. T.
, ,Discussion (Vdda) consists in assertion
,
'
.Kules 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 the other side
opposing 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 His
impartiality.
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 Monc hes 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 Amaiiuscrjpt ot tin*. IVamana-mimnriisa with the commentary bv the

author himself lias beon noticed by Peterson in his 5 Hi 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

(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 JAIN A LOGIC, CHAP. II.

Jayasimha Suri and preceptor Dharmaghosa. He was the

]
of
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
4
made of the Buddhist logicians Dharmottara, Arcata 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

(Da^avaikalikatfka by Tilakacarya, noticed in Peterson's 5th Beport,

p. 65.)

(Nyayavatatarvivrti, on verse 1.)

 ANANDA SURI AND AMARACANDBA SURI. 47

1
logic. 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 have lived about 1150 A.D. Nemicandra was
t
*
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:

w u ^rovrf^ftr fw^rw
i n n

5For 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 Kalikala- Gautama." 3 He must have been
* c

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 at t 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, and others who nourished long 1

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 005 A.D." m
Regarding'* tho dates of tho Sa_ldarsana-samuccaya, etc , lie observes :

" whose
These are unanimously ascribed to t e first Haribhadra,"
date 1 believe, with Prof. Lotimann, to have been wrongly roferr d to
the Sam vat 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 ff W ! 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. He was instructed in the

1

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)
;

4
Ratnaprabha Suri.
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
'
)

(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 and was the author of the Syadvadamanjari, a
sect,
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, a sub-commentary on the Pramana-
2

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 Sam vat 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

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
8
Saddarsana-samuccaya 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

1
Anahillapattana in Samvat 1420 or A.D. 1363. Gunaratna
must, therefore, have lived between A.D. 1363 and A.D. 1439.
Devasundara Suri, teacher of Gunaratna, was a contemporary
a
of Muni-sundara Suri, the famous author of the Gurvavall 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, Nya yapravesaka, a,nd other Buddhist works
t

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 works as Nyaya-sutra, Nyayabhasya, Nyaya-
such
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 JAIN A 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, naya.
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.).

4
124. Yasovijaya 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,

M SS. 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 patt avail). 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 LITER ATUBB

(543 B.C. 76 B.C.).

Buddha Gautama is said to have delivered his teachings

3.
in the Magadhi or Pali language. On his death these teachings
were rehearsed by the Buddhist monks in three councils 3 held
Vide Hardy's Manual of Buddhism, second edition, pp. 88 91.
1

The exact date of Buddha is unknown. The date given here is

2

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.
" The
Cf Dr. Fleet's article on 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.
Just at the close of the Third Council about 255 B.C.,
5.
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 accord unco 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 XX XII I. 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 or cosmic blindness, and is therefore a mere illusion.

1

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.
The only topic bearing upon Logic which has been
7.
touched on in the Pali works, is the division of knowledge into
six kinds. In the Tepitaka 2 knowledge Vinndna *) has been
(

classified as ocular (cakkhurvinfinnam). (2) auditory (sota-

(1)
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.).

In the Brahma-jala-sutta, which forms a part of the

9.

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 [sophism] and reasoning [casuistry]." He gives utter-
logic
s/nee to the following conclusion of his own, beaten out by his
" The soul and the
argumentations and based on his sophistry:
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.).

Again, in the Udana, which is included in the Khuddaka

10.
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 ualiputta Tissa at the Third Bud-
r

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.tr a

(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 In the Chinese collection of the Indian books
4-20.*
it isdesignated 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 Milinda
it 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).
from the opening passages of the Kathavatthuppakarana-
It is evident
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 Davids' Introduction to " the
Kays
"
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
'
?
'

'
your Majesty will discuss as a scholar (Pandita), well; but if you
If
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 he is apt to fine him,
" Inflict such and such a 4

saying :
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, who was one of their chiefs, conquered Kasmlra,
b

1 Taken from Davids' translation of the Milinda-panha called

" the Questions ofRhys Milinda "in S. B. E. series, vol. xxxv, pp. 6-7.
King
Nyaya is an equivalent for the original Niti, causation for Hetu, casuists
for Lokayata and sophists for Vitanda.
'*
may mean polity," but placed between Yoga and Vaisesika it
Niti
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
" A "
appears from 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-
" in the Journal of the Buddhist Text
pahi-chos-byun " On Yuan Society of Calcutta,
vol. I, part III, p. 18. Vide also Watters' 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. This last is a
i

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
Belonging to the
(5) Bahusrutiya Vaibhasika School
(6) Tamrasatlya of Philosophy.
(7) Vibhajyavadin
II. Irya Sammitiya
(8) Kurukullaka
(9) Avantika
(10) Vatsiputriya J
III. Arya Mahasamghika "1

(11) Purva-^aila
(12) Apara-3aila
(13) Haimavata
Belonging to the
(14) Lokottaravadin
Sautrantika School
(15) Prajiiaptivadin of Philosophy.
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.

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
8
Katyayani-putra's Abhidharmajnana-prasthixna-sastra, 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., is a most learned work of
7

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. But the Chinese pilgrim Hwen-thsang,
45

who visited India early in the 7th century A. D., states that the
renowned teacher Kumaralabdha of Taksaslla (Taxila in the
fi

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

Nagarjuna is said to have lived four hundred years

l
25.
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, which
8

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. In 41

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 or rather Arya Deva was the next writer on the
ft

Mddhyamika philosophy. He is otherwise known as Karnaripa,

isdescribed as been very powerful. This Candra Gupta, who
" did not takehaving in Buddha,"
refuge 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.
Vide Bunyiu Nanjio's Catalogue of the Chinese Tripitaka, Appendix
1

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).

For an account of some of the works on the Tantra by Nagarjuna,
8
vide Satis Chandra Vidyabhusana's Introduction to the Sragdhara-
stotra in the "Bibhotheca In dica'" 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, he visited the countries of Maha-
1

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
5
Sataka-sastra, Bhrama-pramathana-yukti-hetu-siddhi, etc. ,

all of which bear evidences of his of

knowledge 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.
J
Vide Beal B Buddhist Records of the Western World, vol. I, Book
1

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.
Vide Satis Chandra Vidyabhusana's "Indian Logic as preserved in
6
"
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 The Madhyamika School " in the
* 6

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
1
system.

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 itcarried on ? >?1
Again in
" Whateverchapter
X
of the work we read :

is produced is destructible: this is the conclusion

of the Tarkikas." *

MAITKEYA (ABOUT 400 A.D.).

The date Mahasamaya-sutra is not known. The
s
30. of 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.)

Vide Dr. Schlagintweit's Buddhism quoted in the Journal of the
3
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.

A BY A ASANGA (ABOUT 450 A.D.).

Asanga, called in Chinese Mucak, was born in Gandhara

2
32.
(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-
was translated into Chinese. Hwen-thsang in the
th century A.D. saw the ruins of Sangfi dramas in KauSambi
?raha-astra,
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. has ascertained from Chinese sources that

Dr. Sugiura
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 non- eternal,

is
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-
" "
tialconnection 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.).

Vasubandhu, called in Chinese Seish, was born in

34. 2

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). So 1

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. " Hindu as in China and
Sugiura's Logic preserved 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). In this book he
1

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 theVinaya Pitaka). With the introduction of Mahay ana in the
firstcentury 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 was born in a Brahmana family in Simha-
l

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
" BuJl in
chiefly the Tlrtha controversialists he was called the
discussion" (Sanskrit: Tarkapuhgava, and Tibetan: Rtsod-
pahi-khyu-mchog). He travelled through Orissa and Maharastra
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.
Dignaga must have lived before 557 569 A.D. when
S
39.
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 Jin a 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 3
Kalidasa, the prince of poets, warns his poem
!

to avoid "rugged hand" (sthula-hasta) "of Dignaga.

the
"
Udyotakara,* the eminent logician, calls Dignaga a quibbler ' '

(Kuldrkika). Vacaspati Misra describes him as an erring one

B ' '

" blunders "

(bhrdnta) and speaks of his Mallinatha rt
(bhrdnti).
'
'

compares him with a rock (adrikalpa). Kumarila Bhat ta 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 Se well'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 were not inactive in their hostility.

L

Even Dharmaklrti 2 the Buddhist sage attempted to oppose

him. Dignaga must have been a very strongly built man, both
physical!} and mentally, otherwise he could hardly have lived
7

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 one of the grandest literary
is
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
account of the composition of the Pramana-samuccaya " Whenfollowing
:
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 lt 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. When after Dignaga had gone out to collect alms, the
1 '

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 :

" the intellect is infected by arguing

Son, refrain, refrain :

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 (
= Pram ana- 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. divided into six chapters which are named respec-

It is

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 orcep ion. tion, which is well known as the know-
.

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 these lines has actually been quoted, and Dignaga's whole
first of
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- , -> ,
. .

was ac ce pted as such in several systems

'

syayana
of philosophy, and the view was not op-
posed in the Ny ay a-s iitra according to the maxim
'*
if I do not

oppose a theory of my opponent it is to be understood I ap-

j

prove of it." Dignaga criticises this maxim of Vatsyayana

" if silence
saying :
proved assent it was useless for the Nyaya-
sutro to mention oilier Fense- organs." '-

'
Vatsyayana writes :

fa
vj

(Nyayabhu^ya, 1-1-4).
Dignaga writes :

(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-

,. tJons the views of some logicians who
f
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 ^ silence
1

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. In chapter IV, he re-
1

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-
" Credible Word" or "Verbal as a separate
jects Testimony"
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
" is credible, it is a mere infer-
person," continues Diiynasra,

(Pramana-samuccaya, chapter II).

The Sanskrit originals of these lines are as follows :

(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 ;

3
seeing these I compile this S'astra."
^ Some of the subjects discussed in
^
Parts of a Syllogism^
^ 49.
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).
2
* In Tibetan and in Sans-
:
Rigs-pahi-yan-lag ( ^^^'^I^^^^I '] )
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 lake a hetrogeneous example.
4

esis *
. 51. A minor term and a major term
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 f alia
.
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."
"A
(Really pot is non-eternal because it is a product.")
(3) A thesis incompatible with the public opinion, such
as :

" Man's
head the limb of an animate
is
pure, because it is
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 in Sanskrit: pak-

(
^^"^"Ip* )
:

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."
A
thesis with an unfamiliar minor term, such as: The
(6)
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: Fire is warm." 4

(This thesis cannot be offered for proof as it is accepted by all,

53.
Three Ohamcton sties of The Middle Term (Hetu) must
the MiddleTermJ 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 the minor term or subject to be S,' the
we suppose
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 maybe 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 thirdof the characteristics mentioned

above indicate the relative extension of
extensi n of the middle term and major term. They
rp ^ u l

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
fourteen kinds as follows
whjch
:
may be of

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 isa 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
too general because it abides in the eternal
is
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 audible.
it is

(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 "
always audible.
it is

_(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

" serviceable to some

(Here the major term being" is am- '

biguous, for, the apparent meaning of some being is the body,'

* k

*
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.

"
is ambiguous meaning (1) things and
li
( Objects (2) pur-
poses. The middle term is inconsistent with the minor term in
the second meaning).
5 ?. An example before the time of
Dignaga's theory of ex-
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

This example may lead us to presume that the author of Nyaya-

J-

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.

isa 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 smoke
it has ;

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-
Il0m "
le S cneous Each of these k inds becomes
-
.

under certain circumstances.

fallacious
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

1
geneous example. 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 isnon-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
T . knowledge for one's own self. Percep-
-o , . ,
Perception and Infer-
ence and their Fallacies.
,.
lcm
/ n j
(called m 1-^-0^1
Sanskrit Pratyaksa,, and
:
j
^
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 ofthe 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.
Pramana-sastra-pravesa 8 is another work by Dignaga
67.
Itwas 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 An Entrance
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.
The Alambana-parlksa is another work by Dignaga.
68. !

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-
" An Examination of Three Times."
fying

S'ANKARA SVAMIN (ABOUT 550 A.D.).

71. S'arikara Svamin, 4 as
appears from Chinese records,
it
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.
have consulted the Tibetan xylograph of this work as contained in the
3 I
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 187.
I-tsing, The " worlds
p. is a mistake for
evidently
" 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 S'ata-sastra-vaipulya-vyakhya which was translated into

(3)
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
he attained to great skill in the fine arts, in the Vedas
intellect
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 Saras vat I on the west :

srararw *wt*P switfw ft

(Manusamhita 2 :
21).
" Note on the
In this connection vide a very learned article named
"
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 Brahma na 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.
 PRAM A N A- VARTIK A-K AKIK 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 too quotes ft

Dharmaklrti to criticise him.

Pramana-vartika-karika.
Dharmaklrti is the author of numerous works on Logic.
82.
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.
2Takakusu's I-tping, p. Iviii.
3Vide K. B. Pathak's " Bhartrhari and Kumarila," Journal of the
Bombay Branch of the Itoyal Asiatic tiodety, 1892, vol. xviii, p. 229.
* Cf.

(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 Pram ana- 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
<k
Tshad-ma-rnam-hgrel-gyi-tshig signifying 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
t
is described as 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).

2I have consulted tlio Tihot an xylograph of this work embodied in the
Tangyur of the India Ofiiee, London.

(Pramana-vartika-vrtti).
* The followingverses 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 Kam
Irian 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-
(2) Inference for one's own self (in Tibetan: Ran
-
vyavastha) ;

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 of the work in the Tangyur, Mdo, Ce,
l

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. Vftlid k now]cdge is of two
]edge
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 own self (Svartha-

II, Inference for one's
defined as the knowledge
numana) is
for one's own
rf ilie inerrible derived through the
^Inference
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 a tree, is
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 sake of others

for the
(Pararthanumana) defined as the
is
f r th 8ake
Declaration of the three-formed middle
of ^thSST
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 corresponding major term combined together,
its
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, Sound is inaudible
e.g. ;

(2) Inference, e.g. Sound is eternal;

v
(3) Conception, e.g. The moon is not luna (S ai a-candra) ;

or (4) One's own statement, e.g. Inference is not a source of

knowledge.
93. already been stated that the middle term must
It has
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.
* ' k

(Here product is not homogeneous with 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 middle term to the major term

of the
. _ ,. a kind of contradiction which is ad-
. . is
JJliarmakirti criticises -^j. j u u^ir\- - 11-^1
mitted by both Dignaga and Dharma-
Digna^a.
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 " non-
fallacy called

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 in his Nyayabindu, on the ground that

by Dharmaklrti
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
'
is not a part of a sylloeism. y
*
- A m, example
Dharmaklrti s
,
Theory
as
.,
.,
^ 1S
113-in jithe middle
included
-Y-n A .

term,
f
.

of example.
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<. Royal Asiatic Society, vol. XIXj
,

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 f fi

I
(Nyayabindu- tika, p. 84).

Compare also B.B.R.A.8., vol. XIX, p. 41).

(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, the example has this much

1

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 :

" all "

expression 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.
c

(This example involves the fallacy ofconnection unshown/

apradar&itanvaya the connection should be shown as f ollows
: :

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
2
theory (that is, the Tlrthika doctrine) wonderful !

For Jati vide Nyaya-sutra, Book I, aphorism 58.

 S ANTANANTARA-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
l
lost, but there exists a Tibetan translation 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.
The Tarka nyaya or Vada-nyaya is another treatise
101.
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

" Proof of the
signifying 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 in the Tangyur,
l

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, and so lived about 650 A.D. He
5

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.).

S'akyabodhi is stated to have been a pupil of Devendra-

108. '

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. ).

3
110. Vinita Deva, 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 a detailed commentary on the
is

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 in
2

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
6
appears to be lost, but there exists a Tibetan translation 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
have consulted the India Office xylograph of the Tibetan version.
I
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 " " vide Satischandra
Arya-Tara-antarbali-vidhi
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
" in
preserved in Tibet 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 * Candra's well

k "
(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. Svrl 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-
:

" a
sgron-ma, signifying 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 A.D. The king, with the assistance of
1-

S'anta Raksita, built in 749 A.D. the monastery of Sam- ye 6 in

1Vide 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 in the Taneryur, Mdo, Ze, folios
l

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
8
systems of philosophy such as the Samkhya, Jaina, etc.
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 Brah manic 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. Buhl or, runs as follows :

;:

Ptl ^ fT^*ri ^rfrff^^Tf^^ftf^l .

:
tl

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 Sanskrit

of sound (in :

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: Dravy a-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-br tag-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| d I 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: non-sum- gyi-uatshan- M

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- smr a- w a- 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).
Kaniala S'lla, also called Katuala 8'rlla, was a follower
129, 1

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
i, p. 112, edited by Sarat Chandra Das,
1 Vide, Pag-sam-jon-zang, part
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 of part I of this
l

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.).

Kalyana Raksita, called in Tibetan Dge-bsrun, was

2
132.
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
'

I have consulted this work in the monastery of Labrang, Sikkim,

1

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 for " This does not seem to be
equivalent Gupta."
**
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 Tibetan Chos-aiohog, was a pupil of Kalyana

iti

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. and Ratnaprabha Sun
;i 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. IJ d

139. Pramana-pariksa, called in Tibetan Tshad-ma-brtag-

pa, signifying an examination of Pram ana or the sources of
f

valid knowledge.' Tiie Sanskrit original of this work appears to

be lost, but there exists a Tibetan translation in the Tangyur, j

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 K
asm Irian Pandita Bhagyaraja and the inter-
preter-monk Blo-ldan-scs-rab, in the incomparable city of
Ka&mlra.
Para-loka-siddhi, called in Tibetan Hjig-rten-pha-rol-
141.
'

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.) the n
great incomparable city of Kasmlra.
The work begins thus :

>e
Some say that the world beyond is possessed of the charac-
a complete separation irom the link of consciousness
teristics of
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 Kasm Irian. 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
" the excellent
Dharmottara, the author of it, is described as
subduer of bad disputants (quibblers). 1

MUKTA-KUMBHA (AFTER 847 A.D.).

Mukta-kumbha, called in Tibetan Mu- tig-bum-pa, was

a
144.
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, the well-known author
fi

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 Mukl akumbha 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.).

Danaslla, also called Danasrlla, was born in Kasmira
3
148.
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).

3Vide 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 MIT HA (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

Pal a 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,
3
but there exists a Tibetan translation 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.).

4
152. Prajnakara Gupta, called in Tibetan S'es-rab-hbyuri-
gnas-sbas, lived at the time of Maha Pala, who died in 940 D. A
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. Pram ana- 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 which
5

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 of in Sikkim>
monastery Labrang
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-
t(
dmigs-pa-nes-pa, signifying 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 called in Tibetan "DsTa-las-

Icarya Jetari,
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; Mali a 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-

" instruction on the real
kyi-de-kho-na-iiid-bstan-pa,, signifying
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-
" determination of the
chos-can-gtan-la-dwab-pa, signifying
minor and major terms." The Sanskrit original of this work
appears to be lost, but there exists a Tibetan translation in the
31
,

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 of the Tangyur, Mdo, containing Jotari's works, was
Ze,
lent to me by the India Office. London.
 jf3ANA-Rl. 137

Balavatara-tarka, called in Tibetan Bis wa-hjug-pahi-

159.
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 :

2
163. Pramana-viniseaya-tika, 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.
4
164. Karya-karaiia bhava-siddhi, 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 of the Pramana-viniscaya-tTka is called JilanasrT Bhadra
The author
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 " in the Journal of the
Logic as preserved in Tibet, No. 3
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- ;

Bowing down
' '
ence for the sake of others. It begins thus :

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

H 1 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.

was prepared by the Indian sage SYT S'ubhuti-anta

translation
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
*

com m an cation of knowledge.' The Sanskrit original of this

i

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 Pandit a 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.
6
IjO. Antar-vyapti, railed in Tibetan Nari-tn-khyab-pa,

V'idc Tuninatha's Coschichte dos Buddhismus von S(;hicf'm>r, pp. 234,

1

235 and Pag-sam-jon-zang, y>p. 17, ex. The Tibetan tqu.valent for the
1

C^ -v C^
name Kainakara S'anti is ^"
sage of that namo who was
^ This RalnakTrti is differont from the

patronised by King Vimala Caiidra about 050 A.D (vide Turauatha's

Oesehielito des Buddhism us 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

It is embodied in
'

signifying internal inseparable connection/

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 of the Sarvajna-siddhi-karika, called in Tibetan
1

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 to a who " You Pandits
poverty Yogin, replied :

despise Yo^ins and do notdharnia from them, hence

solicit
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, in Tibetan called

which is an anno-
Tshai-rna-maiii-hjrel-rgyan-gyi-hirrel-b^ad,
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^TT W*?^5T Wrgfafff I

11

1 Ihave 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.).

S'ankarananda, 2 called in Tibetan Bde-byed-dgah-wa,

174.
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
4
appears to be lost, but there exists a Tibetan translation
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 in the Tangyur, Mdo, Ze, Folios 24 39. The translation
1

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,

" '

whom there are no

" I " and " who is called free
in mine," 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 Tansy ur, 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 self ' and e

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-

" establishment of the causal
pa, signifying 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, 7 miles north of Bajgir, in Behar. Though occasionally
1

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, visited this place, which he calls
8
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
According to him the site of Nalanda was orig-
h
S'flabhadra.
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
" Of those from abroad who wished
everywhere with honour.
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
8
upon the monastery by kings of different generations.
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 J).A
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, such as Pag-sam-jon-zang, Lama Tara-

1

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 Pal a 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
" the lord of
styled 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, mentioned in Sanskrit Sragdharastotra-tfka, 2

1

3
Vrliat-svayambhu-purana, 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,
12; and his Indian Pandits in the Land of
' 4
vol. i, part i, pp. 10
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 evident from the Tangyur, Rgyud, La, Folios 11 26, 64, etc.
is

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 N aland 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, " Gate-
each of which had to be guarded by scholars designated
"
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 Kamal a 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.
Page
Page Acarya 78, 80, 83, 102, 103, 121,
Abbot .. 125 131, 136, 139, 151, 152
Abhasa 28. 40, 42 Aca ya Bodhisattva
v

. . 125
Abhava 10, 24, 42 Ararya S'anti . . . . 140
Abhayadeva 36, 37 Act . . . . 29
Abhayagirivasin . . 65 Action . . . . 8, 32, 95
Abhayakara Gupta .. 151 Act-fruit . . . . 44
Abhayatilakopadhyaya . . 53 Adinatha .. .. 34
Abhidhammapitaka 68, 69, 60, Adipurana . . 14, 24, 28, 34
63, 64 Adrikalpa . . . . 81

Abhidhammatthasamgaha . . 59 Advaita . .
23, 27
Abhidhanacintamani 45 . . Advaitavada . . . . 23
Abhidharma .. 121, 145 Affirmation . . . . 30
A bhidharma- j nan a-prasth ana- Affirmative . . 30, 31, 32
hastra . . 64, 66 Agama . . 3, 4, 10, 13, 29, 32, 40
Abhidharma-mahavibhasa . . 64 Agamabhasa . . . . 33
Abhidharma- mahavibhasa- Ahmedabad . . . . 44
sastra . .
63, 66 Ain-i-Akbari . . 40, 41
Abhidharma vibhasa . . 6H Ajata&atru . . . . 58
Abhinibodha . . . . 4 Ajiva .. .. .. 8
Abhranta .. ..109 Akalanka 25, 26, 27, 28, 33,
Absence of connection . . 97 37,40
Absence of disconnection . . 93 Akalankadeva . .
25, 54
Absence of inverse disconnec- Akalankacandra . . . . 25
tion . . . . 98 Akalankastotra . . . . 26
Absolute .. .. 42 Akasa .. .. ..74
Absolute knowledge . . 2, 15 Akbar .. .. ..55
Absolutely .. ..109 Akevalajfiana . . . . 4
Absolute non-existence . . 24, 25 Aksa Candra . . . . 69
Absolute reality . . . . 68 Aksapada xvii, 11, 46, 51, 53
Acandra .. ..112 Ak?apada Gautama . . xvii

Acara .. .. 71,80 Alambana . .

-
. . 121

Acara-dinakara . . . . 3 Alambana-pariksef 101, 120

Acaranga-sutra .. .. 6 Alambani-pariksa-tlka 120, 121

Acara' s monastery . . 80 Alambana-parik9a-vrtti - . 101
 154 MEDIEVAL SCHOOL OP INDIAN LOGIC.

Page
Alambana-pratyaya-dhyana- AniScita .. .. ..93
ISstra .. ..101 Antar .. .. ..42
Al ambana- pratyay a-dhy ana- Antar-vyapti . . 18, 42, 76, 140
Sastra-vyakhya .. 102 Antar vyapti-samarthana . . 141

Alaya-vijnana . . . . 71 Antecedent . . . . 42
Alberuni . . . . 14 Antecedent non-existence 24, 25
Aloka . . . . xviii Antiquary, Indian 3, 4, 5, 6, 9,

Aloka-darpana . . xviii 13, 14, 38, 39, 45, 49, 53, 123
Aloka-kantakoddhara . . xviii Antiquities . . . . 68
Aloka-rahasya . . xviii Anumana 4, 5, 10, 15, 16, 29. 40,

Aloka-sara-manjari . . xviii 41, 49, 54,74, 99, 109

All-pervading .. .. 112 Anumanabhasa . . . . 99

Alwis, Dr. . . 58 42,
Anupalabdhi 30, 110, 111,
Amaracandra . . 47, 48 117. 134
Amarasvami-carita . . 49 84
Anus^ubh . . . .

Amaravati . . . . <>8
Anuyoga-dvara-sutra . 4
Ambiguous .. 95,113 Anvayi .. .. ..31
Ambrosia . . . . 122 Anvlksiki . . . . xvii
Amdo .. .. ..137 Anyapoha . . . . 24
Amra Pala . . . . 149 Anyapoha-vicara-karika . 130
Anadhyavasaya . . . . 40 Anyonyabhava . . . . 24
Anahillapurapattana 38. 53 Aparantaka . . . . 6J
(

Anaikantika .. 19,113 Aparasaila . . . . 65

Analysis . . . . 100 Aparaseliya . . . . 58
Analysis of wheel . . . . 100 Apoha .. .. ..143
Analogy . . . .
74, 75 Apoha-nama-prakaraim . . 132
Ananda Suri . .
47, 48 Apohasiddhi . . 140, 143
Ananta-sri .. ..138 Apparent . . . . 95
Anantavirya . . 28, 37, 38 Appendix .. 145,148,150
Ananvaya .. 19,97,116 Application . .
16, 31, 32, 42
Ancient xvii 61
Application of reason
. . . .
. .

Ancient school . . xvii 95

Apprehend . . . .

Andhra .. 68, 78, 81,82 Apprehension . . . . 10

Anecdota Oxoniensia . . 75 20, 116
Apradarsitanvaya . .

Anekanta-Jaina-mata- Apradarsitavyatireka . .21

vyavastha . . . . 54 Apta-mimamsa 23, 24, 25, 20, 27

Anekarthasamgraha . . 45 Apta-mimamsalankfti . . 26
* 3, 149 .. 23
Anga .. .. Apta-mlmamsalankrti-tlka
59 Apta-mlmaihsa-vivarana 54
Anguttara Nikaya . . . .

Anhilwad .. .. 35 Apta-parik^a . . . . 27
Anhilwad Patan .. 35 Arasana .. .. ..39
 GENERAL INDEX. 155

Page Page
Arcata .. 46, 50, 53, 133, 134 Astasahasri-vrtti . . . . 55
Arcata-tarka-tika . . . . 53 Ataati . . . . 25, 27

Archaic . . . . . . xxi Asti .. .. ..24

Ardha-MagadhI .. .. 3 Astronomy .. 62, 121

Argument . . . . 44 Asvaghosa . . . . 67

Argumentation 29, 40, 41 , 54, 60, 73 Asvavabodhatirtha . . 50

Arhat .. .. 7,41,49 Atisa .. .. 138, 148, 151
Arithmetic . . . . 62 Atmaka .. .. ..116
Aristotle .. .. 96 Atman .. 40, 43, 127, 128
Art . . . . 62, 103 Atom .. .. 96, 98, 115

Art of healing .. ..103 Attribute .. .. 74

.. .. 10 Attributeless .. .. 95
Arthapatti
Arya .. 65,83,122,142 Atyantabhava . .
24, 42

73, 74 Auditory . .
10, 59
Arya Asanga . . . .

Aulukya . . . . . . 51
AryaDeva .. 67,70, 72,145
124 Authority . . . .
4, 10
Arya-kosa . . . .

Arya Mahasamghika . . 65 Avadanakalpalat a . . 15

68 Avadhi .. .. 4,10,41
Arya Nagarjuna . . . .

Avadhi-jnana .. .. 41
Arya Sammitiya . . 65, 66
65 Avagraha 40
Arya Sarvastivada
. . . .
. .

Avalokite^varu 121,122
Arya Sthavira 65, 67
. .
. .

121 Avantika . . . . 65
Arya-Tara-antarbali-vidhi . .

1
Asadharana .. .. 94 Avasarpini . . . .

Avasyakaniryukti . . . . 2
Asanga xix, 73, 74, 78, 95, 96,
122, 146 Avasyaka-sutra . . . . 6

Asanka . . . . . . 7 Avaya .. .. ..41

7 Avayava . . . . 42
A>'arik5-pratisedha . .

Ascetic . . . . . . 15 Avidya .. .. 59
Asiatic Society xiii, 9, 23, 40, 52, Avinabhava .. .. 29
72, 125, 141 Avyatireki . . . . 21

Asiddha . . .. 18, 93, 112 Ayodhya . . xix, 67, 73, 74, 75

Asoka .. .. 58, 61, 121
B
Aspect . . . . 92
Asrava .. .. .. 8 Bactria 61

Assertion .. . . 44 Bahir .. 42
Astasahasrl . . 23, 26, 27, 37, 54 Bahir-vyapti 18,42
Astasahasrika .. ..105 Bahusrutiya 65

Astasahasrika Bahulika .. 58
Prajfiapara-
mitS .. .. 64 Bakhtiar Khiliji . . .. 151

A?tasahasrl-visamapada-tat- Baladifcya xix, 145, 146

parya-tika .. 26,37 Balavatara-tarka . . .. 137
 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Dana 34 Bharsa .. .. 123,124
Bandha . .
8 Bhartrhari 26, 27, 28, 34, 102,
105, 119
Baragaon 145, 150
.. 122 Bha-sarvajfia . . . . 63
Barisal . .

55 Bhasvamin .. -. 22
Baroda . . ..

Basket . . 58 Bhasya .. . . 8, 10, 12, 122

Bauddha 46, 49, 54 Bhatta . . . 34, 81

Bauddhadarsana 49, 66, 67, 68, Bhatta .. ..54

82, 105, 107, 133, 138 Bhattapada . - . . 51

.. .. 127,128 Bhattaraka . . . . 54
Bdag
Bdag-gi-don-gyi-rjes-su-(Jpag-
Bhava . . . . 1 1 ,
L*l

.. 109 Bhavanagara 13, 46

pa . .

Bde-byei-dgah-wa . 142 Bhavananda . . . . xviii

xviii
Beal, Kev" xix, 14, 62, 63, 60, 67, Bhavanandlvyakhya . .

68, 69, 71, 72, 74, 75, 80, 82 ; 145 BhayaPala .. ..149
Bedavrtti .. . . 102 |
Bhiksu .. .. 61,69,99
Behar xx, 57, 103, 145, 148, 150 Bhiksu-sutra . . . . 61

Belief .. .. ..91 Bhim Sing . . 8

Benares xiii, xiv, 6, 8, 39, 50, 61, BhojaDeva .. .. 68

52, 55, 133, 151 Bhorasila .. .. 80
Benediction . . - 141 Bhota .. .. ..50
Bengal xiii, xv, xx, 102, 117, 121, Bhrama-pramathana-yukti-
122, 124, 131, 134, 135, 141, 148 hetu-siddhi .. .. 71

Berar .. ..68 Bhranta .. .. ..81

Berlin .. .. 3, 37 Bhranti .. .. ..81
Bhadrabahu .. 5,6,8 Bhumi .. .. ..71
Bhadrabahucarita . . 2 Bibliotheca Indioa xx, 9, 14, 23,

BhadraPalitA .. .. 80 65, 70, 109, 113, 114, 124, 131,

Bhadresvara . . 50 140, 150

Bhagalpur . - 149, 150 Bibliothek zu Berlin . . 37

Bhagavan .. - 137 Bimba .. .. ..39

33 137
Bhagavan Upavara . .
Bis-wa-hjug-pahi-rtog-ge . .

Bhagavati-sQtra . . . . 4 Bliss .. .. ..21

Bhagyaraja . . 132, 135, 144 Blo-idan-ses-rab 108, 131, 132,
BhamatI .. .. 23, 105 135, 142, 143, 144

Bhamatl-tika .. .. 23 Blunders . . .. ..81

Bhamsa Candra .. .. 69 Bodhisattva 66, 82, 83, 99,

Bhandarkar, Dr. B. G. 2, 5, 6, 14, 101, 124

24, 25, 26, 37, 38, 41, 45. 47, Bodhisattva-carya-nirdesa 72, 73
53, 63, 68 Bombay xiii, 6, 8, 13, 34, 46,

Bhara^i .. .. ..30 54,95

 GENERAL INDKX. 157

Page Page
Bombay Gazette . . . . 44 Buddhist Records xix, 14, 62, 66,

Bompas, Mr. C. H. . . xv 67, 68, 71, 72, 75, 82, 102, 145

Bondage . . . . . . H, 44 Buddhist Text Society 68. 70,

Bonn .. .. .. xiv 71, 72
Bos gavaeus . . . . 29 Biihler, Dr. George 44, 48, 59,
Brahma .. .. 104,127 125, 126, 128

Brahmajalaautta .. 59, (50 Bull in Discussion . . 80, 81

Brahmana 2, 49, 59, 60, 83, 102, Bnnyiu Nanjio 61, 64, 66, 70, 71 ,

103, 104, 142, 145 72, 73, 74, 76, 80, 89, 10], 102

Brahma-nemidatta . . 28 Burmah . . . . . . 63
Brahman! . . . . 2 Bn-ston . . . . 78
Brahmanic . . . 10 Byah-chub-e5-rab J37
Brahmanic Logic . . . . xiv !

Bye-brag .. . . 128
Brahmavadi . . . . 46 i
Bye-brag-pa^ . . . . 1 27

Brhadaranyaka-vartika . . 105

Brhat-jfiana-ko?a .. .. 125
Brhat-tlka .. ..35 Oaitya .. .. 39,147
British Government . . xxi Cakra-samvara .. .. 139
British Mission xv, 120, 129, Calcutta i, xiii, xv, xvi, xx, xxi,
131, 134 3, 4, 9, 11, 14, 63, 65, 67, 68,

Broach . . . . 50 09 70, 71, 73, 76, 109, 120,

Brtag-pa .. ..129 121, 124, 126, 131, 133, 136,

.. ..128 140, 147, 150
Brtan-palji
1 25 Calcutta University . . xxi
Bsam-yas . . . .

Bsgrub-par-bya . . . . 90 Cambay .. xx, 22, 109, 131

90 Canaka .. 135, 138, 139, 140,
Bsgrub-par- byed . . . .

Bsrun .. .. ..130 149, 151

Buddha 1, 20, 21, 27, 57, 58, 60,

Candra .. .. ..122
j

62, 63, 65, 66,67, 69, 70, 71, Candra-dvipa .. .. 122

j

72, 73, 75, 80, 99, 101, 104, Candra Gomin .. xx, 121, 122,
120, 129, 145 123, 124

Buddha Gautama . . 57, 65 Candra Gupta . . 3, 69, 70, 71

Buddha Gaya .. 139,141 Candra Klrti .. 70,122,123

Buddhaghosa . . . 76 . Cakkhu-viunana . . . . 59
Buddha Gupta . . . . 145 Candrakupa .. ..123
Buddha-jiiana-pada . . 151 Candra Narayana . . . . xviii

Buddhism .. 57, 63, 67, 71, 73 Candrapala .. ..146

Buddhist xiii, xviii, xix, 50. 54, Candraprabha . . 45, 46
59,91 Candra^ena . . . . 45
Buddhist India . . 64, 67 Candra- vyakarana . . . . 122
Buddhist Logic . . xiv, xv, 57 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-fttu ti
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 Conjeeveram . .
80, 102
China xiv, 63, 71, 73, 74, 75, Connection 42, 55, 87, 92, 96,
76, 89, 101 97, 111, 116, 118, 144

Chittore . . . . 50 Connection unshown 20,116

Chola .. .. .103 Consciousness . . 40, 43, 59
Chos . . . 90 Consequence . . . . 40
Cho^-byun . . . . 148 Constituent . . . . 44
GENERAL INDEX. 159
160 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Demonstration . . . . 89 Dharmakirti xvii, xix, 24, 26, 27,
Derivation .. .. 12 34, 41, 48, 49, 53, 82, 103,
Deva .. 67,70,71,72 104, 105, 106, 107, 108, 109,

Devacandra . . . . 44 113, 114, 115, 116, 117, 118,

Devadatta .. 29, 32
119, 120, 121, 124, 125, 129,
131, 132, 133, 134, 135, 138,
Devagamastotra . . . . 23
139, 140, 143
DevaPala .. 148, 149
Dharmaloka . . . . 131
DevardhiGani .. 13,22
Devasundara . . . . 53 Dharmapala 102, 103, 105, 124,
130, 146, 148, 149, 150, 151
Deva Suri . .
38, 39, 50
Devendra Bhadra . . . . 130 Dharmapala, A. H. . . 0]

Dharmaputra . . . . 48
Devendrabodhi .. xvii, 118, 119
Dharmasagaragani . . 5
Devotee .. 103, 122, 123, 135,
Dharmasarpgraha . . . . 71
136, 139
Dharmaloka . . . . 99
Dgah-wahi-rdo-rje . . . . 143
130 Dharmavijaya, Muni xiv, 2, 0,
Dge-bsran . . . .

13, 22, 46, 49, 50, 52,54

Dge-Ses-sin-gyan . . . . 100
Dharmaviniscay a . . . . 140
Dge-wahi-blo-gros .. 106, 117,
Dharmin .. .. 29,90
118, 119
Dharmottara xix, 35, 46, 50, 53,
Dgra-las-rgyal-wa . . . . 136
67, 131, 133
Dhammaguttika . . . . 58
Dharmottaracary a xx , 1 30 , 131 ,

Dhammnsangani . . . . 59 133
Dhammuttariya . . . . 67
Dharmottaratippanaka 34, 131
Dhanapat Sing . .
3, 4 , 6, ..106
Dialectic ..
8, 11
Dialectician 72, 80, 100, 107,
Dhandhuka .. .. 44 123, 129
DhaneSvara . . . . 37 Dialectics . . 83
Dhanyakataka . . . . xx Buddha 60
Dialogue of . .

Dharana . . . . 41 DIdhiti . . . . . . xviii

Dhara^i . . . . . . 103 xviii
Dldhiti-sara-maiijari . .

Dharma .. .. 29, 80, 90, Didhiti-tika . . . . xviii

104, 141
Didhiti-tippam . . . . xviii
Dhannabhu?ana . 54, 82
.
DIdhiti- vyakhy a- vivecana xviii
Dh armabhy udaya-mahakav-
Digambara xviii, 1, 2, 5, 9, 22,
ya .. .. 47,48 25, 26, 28, 33, 36, 37, 38,
Dharma-dharmi-vinicaya . . 130 54, 82, 105, 127
Dharmaganja . . ..147 DighaNikaya .. ..59,60
Dharmagho?a . . . . 46 xvi', xix, 27, 34, 49,
Dignaga
Dharma-guptfya . . . . 65 52, 53, 54, 70, 78, 79, 80,
Dhannakara Datta .. 131 81, 82, 83, 84, 85, 86, 87,
Dharmakara S'anti . . 151 88, 89, 92, 95, 96, 99, 100,
 GENERAL INDEX. Utt

Page Page
101, 102, 105, 106, 113, ppe-dan-dpe-itar . . 85
114, 124 Ppe-ltar-snan-wa . . 96
Dinna Gani . . . . 22 D. P. I. . . xv
Dipani . . . . . . xviii Dravali 104

DIpankara 117, 136, 137, 138, Draviila xviii, xix, xx, 102, 104
148, 151 Dravya ., .. 11, 128

Diploma.. .. 139,141,151 Drop of Logic . . . . 109

Direct ,. .. ..112 Drop of Keason . . . . 117
Direct apprehension 28 . . Drstanta 7, 16, 17, 18, 31, 42, 74,

Direct knowledge 4, 9, 10, 15 21, 76, 90,

29, 40 Drstantabhasa . . 19, 20, 33,

Discipline Basket . . . . 58 DO, 97

Disconnection . . . . 98 Drstivada .. 3,4,5

Discuss . . . . . . 02 Dul-lha .. .. ..119
Discussion . .
44, 62, 64 Du. .. .. .. 129

Disputant 40, 44, 62, 133 Duana .. .. 21, 98, 116

Disputation .. 62,114 Dusanabhasa .. 21,99

Dispute . . . . 70 Du5-gsum-brtag-pa . . 101
Dissenter . . . . 67 Dvara-pandita . . . . 151
Distinction . . . . 62 Dvasraya-maha-kavya . . 45
Dittha .. .. ..86 Dvatrimsika 51
.4
. . . .

Ditthivao ..
Dwan-phyug-brtag-pa . . 1 27

Dmigs-pa-brtag-pa . . 101 D wan-phy ug-hj ig-palii-tshig~

Dmigs-pa-brtag-pahi-hgrel . . 101 leljur-byas-pa . , .. 130

Pmigs-pa-brtag-pahi-hgrel- Dwan-po .. ..129

bsad.. .. ..120
Dnos-po . . . . . . 128
Do .. .. 125, 136, 140 Ear .. .. 13, 87
Doctor of Philosophy . . i Karle, Mr. A. .. .. xv
Doctrine . . 91, 104 Early history of the Deccan 26
Dogma .. .. 44,71 Earth .. .. ..22
Dogmatik . . . . xiii Effect 29, 30,31, 110, 111, 117,
Door of Entrance to Logic . . 89 126, 128, 134, 138

Dorje .. .. ..80 Efficiency .. .. 110

Doubt *. ..18, 19,40, 116 Ego . . . . 72
Dpal-brtsegs Raksita . . 1 20 Ekabboharika . . . . 58
Dpal-Idan-blo-gros .. 124 Emancipation . . 21 , 4 1 , 44
Dpal-ldan-blo-gros-brtan-pa 1 39 Enlightened One . . . . 67
Dpal-qjchog-dan-poM-rdo-rje 137 Enlightenment . . . . 15

ppal-rtsegs Raksita 1 21 , 1 30 Entire knowledge . . . . 4

ppe-brjofl ,. .. 90 Entity .. .. 11, 128
162 MEDIEVAL SCHOOL OF INDIAN LOUIC.

Page Page
Entrance to the Science of Fallacy of absence of connec-
Logic . . . . 100 tion . . . . 97

Equanimity . . . . 21 Fallacy of absence of discon-

Era . . . . . . 63 nection . . .. 98
Era of tradition . . . . 1 Fallacy of argumentation . . 32
" collective " 43
Erring one . . . . 81 Fallacy of . .

Error . . . . 62 Fallacy of example 19, 33, 98

Ether .. .. 21, 74, 93 Fallacy of excluded middle
12 and major terms . . 97
Etymological . . . .

Europe . . . . . . xxi Fallacy of heterogeneous ex-

fivambhiita .. 4, 12, 21 ample .. 20,21,07
Evambhutabhasa . . . . 43 Fallacy of homogeneous ex-
Evolution . . . . 129 ample .. 19,96
Examination . . . . 129 Fallacy of included major
term . . . . 98
Example 7, 10, 17, 18, 31, 32,
42, 74, 70, 90, 95, 96, 97, 98, Fallacy of included middle
114, 115, 110 and major terms . . 98
Excluded .. .. 96 Fallacy of included middle
Excluded major . . . . 96 term . . . . 98
Excluded middle . . . . 96 Fallacy of inference . . 99
Excluded middle and major Fallacy of inverted negation 98
terms . . . . 97 Fallacy of middle term 18, 33, 93,
Existence . .
20, 24, 25, 98, 112
43, 68 Fallacy of minor term 17, 32
Experience .. 99, 109 Fallacy of naya . . . . 43
Extent .. .. ..92 Fallacy of perception 32, 99
External " " 43
. . . . . . 42 Fallacy of practical . .

External inseparable connec- Fallacy of reason . . . . 33

tion 42 98
Fallacy of reasoning
. . . . . .
. .

Extreme . . . . 68 Fallacy of recognition . . 32

Extrinsic . . . . 18 Fallacy of recollection . . 32
Eye .. ..15, T>9, 87, 95 Fallacy of refutation 98, 116
" subtle" 43
Fallacy of ..

of " suchlike " 43

Fallacy . .

Fact .. .. ..74 Fallacy of straight expres-

sion . . . . . . 43
Factitious .. 30,31,32
Fahian .. 62,67,69,145 Fallacy of thesis .. 90, 98, 112

Fallacious .. 90,96,112 Fallacy of verbal testimony 33

Familiar . . . . 96
Fallacy 21, 28, 32, 41, 42, 43, 70,
89, 93, 94, 96, 98, 99, 112, Feeling . . . . 91

113, 114, 115, 116 Fine Art ,. .. 103, 121

 GENERAL INDEX. 163

Page Page
First Council . . . . 58 Gokulika 58
Fitness .. .. ..32 GoPala .. 124, 148, 149

Fleet, Dr. J. F. .. 37,63 Gorakhpura 57

Form .. .. ..110 Gorbara .. 3

Form of a syllogism . . 90 Go-srun . . ,. 151

Formula.. .. .. 6 Gosvami, Damodara Lai . . 51

Francklin .. ..150 Gotama . . . . . . 2

Fraud . . . . . . 01 Gotamastotra .. .. 3
.. .. ..!!<> Gotra . . . . . . 5
Futility
Gough, Mr. 8, 20, 06, 07, 08
G Govi Candra .. .. 119

Cacchotpatti-prakirnaka . . 48 Govind .. .. ,.26

Gadadhara . . . . xviii Grags-hbyor-ses-rab 130, 133

Ganadhara . . . . 2 Grags-pa-rgy al-m tahan-d pal-

3 bzan . . . .
(
8 .)
Ganadhara-sardha-Sataka . .

Gandavyuha . . . . 04 Grammar 103, 121, 122, 140,

23 141, 151
Gandha-hasti-mahabhasya . .

Gandhara .. xix, 74, 75 Great Britain 57, 58, 63, 64, 66,
72, 76
Ganges .. .. 121, 122, 150
48 Great Vehicle 63
Gangea Upadhyaya xvii, xviii, . . . .

130 Glegs-bam-bklag-palji-thabs 1 34
Garbhapada . . . .

Gate-keeper 138, 139, 140, 151 Gser-gyi-go-cha . . 84, 100

Gathasahasri . . . . 48 Gshan-gyi-don-gyi-rje-<]pag . . 85
Gauda .. .. 137, 138, 151 Gshan-gyi-don-gyi-tshig . . 106
Gautama . . xvii, 2, 3, 11, 57 Gshan-gyi-don-rjes-su-dpag-pa 1 09
Gems . . . .
0, 14, 15 Gshan-la-brtag-pahi-tshig-leljur
.. 8 byas-pa . . . . 130
Genealogy ..

General 11, 17, 32, 86, 93, 94, (jshan-sel-wa .. ..132

113, 115 Gtan-tshigs . . 86, 90, 91

Generality 82, 95, 121, 128 Gtan-tshigs-kyi-de-kho-na-iiid-

bstan-pa . 136
General knowledge . . 109 .

General property . . . . 11 Gtan-tshigs-kyi-likhor-lo-gtan-

la-dwab-pa . . . 99
Generic property . . 11,43 .

Genus . . . .
85, 86, 99 Gtan-tshigs-kyi-thigs-pa .. 117

Genyo . . . . 75 Gtan-tshiga-kyi-thigs-pa-rgya-
..122 cher-hgrel-wa . . .. 120
Germany ..

Ghana vinfiana . . . . 59 Gtan-tshigs-itar-snan . . 93

Ghata . . . . 12 Gtan-tshigs -thigs-pahi-ljgrel-
wa . . 1^3
Gloss . . . .
xix, 131 . .

Gnas-maM-bus 28 125
. . . . 1 Gage
God .. .. 128, 131 Guna .. .. ..128
164 MEDIEVAL SCHOOL OF INDIAN LOGIC.

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,
Haimavata . . . . 55 77, 85, 90, 91, 117
Haihsa .. .. 48> 50 Hetubindu 53, 120, 133
Hariisaraja, Hira Lai . . 51 Hetubindutika .. ..120
Han 64 Hetubinduvivarana 117,133
Handschriften-verzeichnisse 3 Hetu-cakra-hamaru . . 99
Hanoi . . . . . . 70 Hetu-dvara-gastra . . . . 99
Hardy, Rev. . . . . 57
Hetu-prayoga . . . . 42
Haribhadra 3, 46, 47, 48, 49, 50, 139 136
Hetu-tattva-upade^a . .

Harivamsa Purana . . 2 Hetu-vibhakti . . . . 7

Harsa .. xx, 123 Hetuvidya .. xvh, 65, 82
Harsa Deva 132 82, 83
. . m t
Hetuvidya-sastra . .

Har?a Vardhana .. ..123 Hetvabhasa 18, 3H, 93, 112

Hasti Pala 149
. . . .

IJgal-wa.. .. .. 91
IJbras-bu .. 110, 134 1
J gro-wa-ran-bshin-du-smra-
Ilbras-buM-gtan-tshig* .. 117 wa-brtag-pa .. .. 127
Hbrel-pa-brtag-paM-rgya-oher- IJgyur-war-smra-wa .. 129
bsad-pa .. .. J23
Himalaya .. ..103
1J brel-pa-brtag-pahi-rjes-su Himavata .. .. 58
hbrah-wa 142 63, 65, 66, 74, 80
. . . .
Hinayana
IJbrel-pa-grub-pa . . . . 144 Hindu Logic xiv, 73, 74, 75, 76,
IJbrel-wa-brtag pa .. 118 89, 101
Hbrel-wa-brtag-palji-ligrel-v/a 1 18 Hira Lai Hariisaraja . . 13
Ulwo .. .. 125,136,140 Hirapa .. .. 37
IJbro-sen-dkar . . . . 125 Hiravijaya . . . . 55
IJdu-wa .. .. ..129 Historical period .. .. 13
 GENERAL INDEX. 165

Page Page
Historical Records . . 39 Inconsistent . . . . 95
IJjam dpal-rtsa- rgyud . . 69 Indescribable . 25 . . .

Ujig-rten . . . . ..129 India xiv, xv, xvi, xvii, xix, xx, 50,
UJig-rten-pha-rol-grub-pa . . 132 61, 62, 63, 64, 65, 67, 69,
Hodgson, Mr. . . xv, 64 71, 76, 78, 81, 96, lOi, 102,
Hoernle,Dr. . .
9, 23 103, 105, 108, 120, 122, 134,
74 136, 145, 146
Holy saying . . . .

Homogeneous 17, 19, 31, 32, 90 Indian Logic i, xvii

. .

91, 94, 96, 110, 112, 113, 115 India Office xv, 84, 89, 100, 101,
Homogeneous example 19, 97, 115 106, 107, 108, 109, 117, 118,

W. W. 120, 121, 123, 124, 125, 130.

Kornell, Mr. . . xvi
132, 133, 134, 135, 136, 138,
Hoshang .. .. 129
139, 140, 141, 143, 144
Householder . . . . 7
Humiliation . . . . 61
Indirect .. .. ..112
Indirect apprehension 28
Hun .. .. xix, 14, 146
. .

Indirect knowledge 4, 9, 10, 15,

Huskapura . . . . xx
14, 62, 66, 67, 68,
21, 29,40,41,54
Hwen-thsang
71,72, 73, 74, 75, 76, 78,82, Individual knowledge . . 109
101, 102, 103, 105, 123, 145, Indra .. .. 11,43
146 Indrabhuti . . . , 2, 3

I
Iiidra Gomiu . . . . 123

Indravijaya, Muni xiv, 2, 6, 13,

I .. .. ..143 54
22, 46, 49,
Identification . . . . 41
Indriya ,. .. 40, 129
Identity 31, 110, 111, 117, 134
Indriya-parik$a . . . . 127
Ignorance .. 21,32 96
Induction . . . .

Tha .. .. ..41 Inference 4, 5, 10, 15, 16, 19, 29,

Illumination . . . . 41
30, 31, 40, 41. 42, 54, 74, 76,
Illusion . . . . . . 59
86, 87, 88, 89, 90, 99, 109,
Illusory .. 43, 85, 99, 109
111, 112, 114, 129
Image .. .. 11, 109 Inference for one's self 16, 31, 41,
Immediate * . . . 43 85, 106,108, 109,110,137,139
Imperceptible .. 30, 31 Inference for others . . 41
Implied .. .. 95, 113 Inference for the sake of

Implied major term .. 113 others 16, 17,31,85, 88. 109,

Imposition . . . . 55 111, 112, 137, 139
29 Infinite knowledge . . 15
Impressions . . . .

Included major term . . 98 Inquiring . 41

Included middle and major . . . 96
Inseparable .

terms .. .. 98
Inseparable connection 18, 20, 29,

Included middle term . . 98 42, 92, 116

.. 90, 91, 112 Instance . . . 7
Incompatible I
.
160 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Instrument 29 Jaina Logic xiii, xvi, xix 9 1
97 Jaina system . . . xviii
.

Intelligence
40 Jainendra . . . . 54
Intercourse
42 Jain Vaidya, Mr. . .
23, 25, 28, 33
Internal
Internal inseparable connec- Jaipur . . 23, 25, 28, 33
tion 42, 76, 141 Jalandhara . . 63, 148
43 Jnmanagara . . . . 51
Interpretation . . . .

Intrinsic . . - 18 Jambudvipa . . . . 134

Introduction . . . . xvii Jambudvipasamiisa . . 9

Intuition .. .. 41 Japan xiv, 63, 73, 74,

Invalid 75, 76, 89, 101
.. 19,100
Invariable accompaniment . . 18 Jarrett,Col. .. .. 40

Invariable separation . . 21 J. A. S. B. xiii, 70,71, 80,

Inverse connection . 97 122, 124, 125, 138, 140

Inverse disconnection . . 98
Jati .. 51, 116

Jaya Candra . . . . 09
Inversion . . . . 40
Inverted .. 97,98 Jayadeva Misra . . . . xviii

Inverted connection 20,116 Jayfiditya .. ..123

Jayanta . . . . 53
Inverted negation 98 . .

Jayasimha 38, 39, 44, 46

Ireland 57, 58, 63, 04, 66, 72, 76
Jayasoma 5
Istavighatakrt .. ..113 . . . .

.. 130 J. B. B. R. A. S. 24, 26, 27, 28,

Isvara-bhanga-karika
34, 63,82, 105, 114
!vara Kr?na . . 83, 95
J. B. T. S. 63, 65, 66, 07, 68,
IsvaraSena .. ..106
71, 73, 126, 129, 136, 150
Itaretarabhava . . . . 42
Itihasa .. .. 62 Jesalmir .. .. 125
Jetari .. 136, 140, 151
I-tsing 63, 66, 84, 89, 99, 101,
102, 103, 105, 119, 123, 146 Jetavaniya . . . . 65
Jina .. xviii, 1, 55, 80, 82. 137
Jina Bhadra . . . 137.

Jinabhata . . . . 50
Jacobi, Dr. Herman xiii, xiv, Jinadatta . . . . 32
1, 5, 13, 49 Jinadattasuri . . . . 3

Jagadisa . . . . xviii Jina Mitra 120, 130, 134, 135, 146

Jagat-svabhava-vnda-pariksa 127 Jinaprabha . .

1, 3, 9, 51
Jaimini . . .
. 81 Jina Sena 14, 24, 28, 34

Jaiminiya . .
33, 49, 51 Jinendrabodhi . .
xvii, 124
Jaina . .
xiii, xviii, Jinesvara . . . . 37
2, 3, 10, 49, 69, 82, 104, 126 Jitari .. .. 49
Jaina darSana . . . . 8, 38 Jiva . . . . 8, 22
Jainagama List . .
46, 54 Jivhavinnana . . . . 59
 GENERAL. INDEX. 1(57

Page
Jnina . . 4 Kanaka Muni . . . . 57
Jnanabindu-prakarana . . 54 Kanaka Varma. Vide Hem a
Juina Candra . . 51, 52, 146 Varma
.. 118, 120, 131 Kafici .
xx, 80, 81
Juanagarbha .

Jnana-prasthana-bfistra . . 66 Kaficlpura . . xx, 102

Jnana-Sri . . 137, 138 Kangyur .. 72, 73
Jnana-sri Bhadra 117, 137, 138 Kaniska 62, 63, 64, 65, 66, 67, 78
Jnana-srl Mitra . .
137, 138, 151 Kanva . . . . 08
J. P. T. S. .. 58,68 Kapila 20, 21, 127, 12S
J. B. A. S. xix, 67, 58, 63, Kapilavastu . . . . 57
64, 66, 72, 76, 103, 146 Karana . .
29, 30, 31
Jyotirvidabharana . . 15 Karananupalabdhi . . Ill

Jyoti?kavadana . . . . 15 Karanaviruddhopalabdhi . . Ill

Karma ..
44, 128
Karna .. ..151
Kabul .. ..139 Karnaripa . . . . 70
Kadambari .. .. 34 Karnata . . . . xix
Kala .. ..129 Karya29,30,31, 110, 111,117, 134
Kalasa .. .. 12 Karyahetu .. .. 117
Kalasoka .. - - 58 Karya-karana-bhava-siddhi . . 138
Kalidasa .. .. 81 Karyanupalabdhi . . . . 110
Kalikala Gautama . . 48 Karyaviruddhopalabdhi . . Ill
Kalikala Sarvajna . . 44 Ka^ika-vrtti .. ..123
Kalinga .. 08,104 Kasmira xx, 62, 67, 108, 123, 125,
Kallsankara .. .. xviii 130, 131, 132, 134, 135, 136,

Kallsafckari-patrika .. xviii 137, 138, 139, 142, 143, 146, 151

.. .. 101) Kasmirian . . 89, 108
Kalpana
Kassapiya . 58
1, 5, 6, 13
. . .
..
Kalpasutra
.. .. 140 Kasthasamgha .. . . 9
Kalyana-kanda
Kalyaga-mandira-stava .. 14 Kasyapa .. 57,58
Kasyapiya . . 65
Kalyana Raksita ..
. .
130,131
KamalakuliSa .. .. 151 Kathf.kosa .. .. 28
Kamala Raksita .. 151,152 Kathavatthuppakarana 60, 61
KamalaSIla 53, 126, 129, 146 Kathavatthuppakarana-attha-
Kamala-gila-tarka . . 125 katha 01

Kamala-srila .. ..129 Kathiwar 13, 34, 51

Kanabhak? a .. .. 46 Katyayamputra . . 64, 66

Kanada . . 46, 104 Kaubhisanin-gotra 9

Kaiiada Gupta .. ..104 Kaulambi 74, 75, 102

Kanada Tarkavaglsa . . xviii Kau&ka .. 75

KanaDeva .. .. 71 Kavi . . 23, 25, 33, 47

16S MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
.. 3 Ksanti Pala . . . . 149
Kavyaraaia
. . -44
Ksapanaka . . . . 15
Kavy&nusasanavrtti
. . 47 Ksatriya .. .. 121
Kavya-prakasa-saihketa
Kayavinnana . . &9 Kubja .. .. ..81
Kern, Prof. .. ..63 Kukutasiddha . . . . 147
Kevala .. 10, 15 Kumarajiva . .
70, 71, 76

Kevalajnana .. . . 2, 4 Kumarakalasa . .
136, 138, 141
Kevalin . .
- 2 Kumaralabha . . . . 67
Khamba . . . . .32 Kumaralabdha . . . . 67
Kharataragaccha 3, 5, Jo, 14, Kumara Nandi . . . . r>4

49, 53 Kumara Pala . . . . 44

Kharataragaccha-patt avail 48 Kumarasri . . . . 136
Khri-ral .. xx, 135, 148 Kumara-srI-bhadra . 125
Khri-sron-deu-tsan 124, 129 Kumarila 24, 26, 27, 28, 34, 81,
Khuddaka Nikaya . . 60 104, 105

Khyab .. .. ..92 Kumarila Bhatta .. 81

Kielhorn, Prof. F. .. 123 Kumbha . . . . 12

King .. .. ..62 Kumuda-candra . . . . 14

Kirti .. .. ..105 Kumuda-candracarya . . 38
Klatfc, Dr. J. 3, 5, 13, 14, 35, 38, Kundakunda . . . . 9
39, 45, 48, 49, 53 Kurukullaka . . . . 65
Klog-skya-ses-rab-brtsegs . . 140 Kuiinagara . . . . 57
Klon-rdol-gsun-hbum 148, 151 Ku&inara . . . . 57
Knowledge 4, 10, 22, 40, 59, Kusumapura . . . . 9
109. 112 Kutarkika . . . . 81
54 Kwei-ke . . . . 76
Kolhapura . . . .

Konkana .. .. 137
Korunanda . . . . 103
Korur . . . . . . 14 Labrang xv, xvi, 89, 99, 118, 119,
Kosa-karaka-saatra . . 66 125, 130, 135, 138, 142
Krakucchanda . . . . 57 LaghiyaPtraya 26, 33
Kratu . . 43 Laghusamantabhadra 26, 37
Krishna . . . . 68 Laghutika .. 50
Kriya-ratna-samuccaya 52, 53 Laghuvrtti .. 62
Krsnakanta . . . . xviii Lakaana 54, 109, 129

Krsnaraja . . . . 26 Lalita Candra .. 119

Krttika .. .. 30, 31 Lalitaditya xx, 125
Ksaraaaramana .. 13, 22 Lalitavistara 64,65
Ksana-bhanga-siddhi 132, 133, 140 Lama xx, 125, 148
Ksana-bhanga-siddhi-vyakh- '
Lamaism . . 78 124, 129, 151
'ya 133 Lankavatara 64,72
 GENERAL INDEX. 169

Page Page
Lankavatara sutra 71,72, 73 125, 130, 133. 136, 139,
Las .. 128 140, 141, 14,'J

Lassen, Mr. .. 63 Luna .. .. ..112

Laukayatika .. 33
M
Laukika . . 10
Law .. 62, 75, 80, 104 Madhavacarya 8, 26, 38, 66, 67,

xiii
68,82, 105. 107, 138
Leipzig . . . . . .

Madhu-sudana Thakkura xviii

Leumann, Dr. E. . . . .
G
.. 63 Madhyadesa . . . . 103
Levi, Sylvain ..
Madhyama . . . 68
122, 140
.

Lexicography ..
125 Madhyamakavatara . . 140
Lharbla-ma-shi-wa-liod . .

Lha-dwan-blo .. .. 118 Madhyamika 51, 66, 67, 68, 70,

148 71, 122, 124
Lharlama-ye-es-hod . .

136 Madhyamika-karika . . 70
Lhan-cig-dmigs-pa-nes-pa . .

142 Madhyamika Vrtfci 68, 70

Lhasa .. .. ..
Madhyanta-vibhaga-^astra . . 73
Lha-tsun-byan-chub .. 148
..147 Madras xx, 68, 78, 80, 81, 82,
Library ..
102
Licchavi .. .. 123
Magadha 103
Life .. .. ..68 3, 20, 57, 61, 69, 97,
124, 125, 130, 138, 139, 146,
Likeness . . . . 78
147, 148, 151
Limitation . . . . 7
MSgadhi.. .. 3,57
Linga .. 14, 16, 29, 90, 91
Magic . . . . 62
Lion-cub . . . . 47
Ma-grub . . . . 93
Literature 57, 59, 121, 122,
Mahabhadra-kalpa . . 57
140
Mahadeva Pandita . . xviii
Little Vehicle .. .. 63
Mahakala .. .. 14
Locus . . . . 29
Mahakobala .. 68,71
Logic xiii, xiv, xv, xvii, xviii, Mahamati . . . . 72
xix, xx, xxi, 3, 4, 5, 6, 13, 14,
MahaPala 135, 136, 149
51,52,54, 57, 59, 60, 61, 64,
Maharaja . . xv
65, 67, 70, 71, 73, 74, 75, 77,
Maharaja-Kanika-lekha . . 62
78, 89, 99, 101, 105, 107, 109,
Maharani . . . . xv
117, 118, 119, 121, 123, 124,
Maharastra .. 80, 81
125, 134, 136, 137, 138,139,
140, 141, 142, 151 Mahasamaya-sGtra 72, 73

Logician .. 59, 72 MahSsamghika . . 58, 65, 67

9 Mahavagga . . . . 69
Lohacarya . . . .

Lokayata .. .. 62 Mahavamsa 57, 58, 61, 66, 67

Lokottaravadin . . . . 65 Mahavibhasa .. .. 64
London xiv, xv, 68, 59, 60, 61, Mahavihara .. .. 65
68, 84, 89, 100, 101, 106, 107, Mahavira 1, 2, 3, 6, 13, 14, 22,
108, 109, 112, 117, 118, 120,
170 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Mahaviracarita . . . 2 Manual of Buddhism . . 57
Mahaviracaritra . . . . 45 Manusambita . . . . 103

Mahayana 62, 63, 64, 65, 66, 74, Mara .. .. ..116

75, 78, 80, 129, 138, 145 Mark . . . .
29, 49, 90, 99

Mahayana-samparigraha-Sas MasuBaksita .. ..149

tra 74 Mathuranatha . . . . xviii

Mahendra Sun . . . . 47 Mati . . . . . . 4, 10

Mahesa Thakkura . . . . xviii Maticitra .. .. 62
Mahinda .. .. 58 Matter .. .. ..126
Mahl Pala 134, 135, 148, 149 MaxMiiller .. 71,76
Mahisasaka . . 65, 74 Mftyadevi .. .. 26
Mahomedan . . xx, 151 Mediaeval . . . . xvii

Mahopadhyaya . . . . 5 Medieval Logic . . xiii, xviii, xix

xix, 57, 73, 74, 75, 78 Medieval school . . i, xiii, xvii

Maitreya
Mediate .. .. 43
Major term 16, 18, 29, 30, 31, 41,
55, 76, 90, 91, 92, 93, 94, 95, Medicine .. 62, 121
96, 97, 98, 99, 110, 112, 113, Meditation .. 71, 104
136 Meghaduta .. .. 81
Malla .. .. ..34 Members . . . . 44
Malladhari . . 38, 51 Menander . . . . 61
Mallavadin xix, 34, 35, 131 Mental .. .. ..59
Mallinatha .. .. 81 Merutunga . . . . 1

Mallisena . . . . 51 Metaphysical Basket . . 58

Malwa .. xviii, 14, 119 Metaphysics xviii, 13, 151

Manal^-paryaya .. 4, 10, 41 Method of discussion .. 117

Manak .. .. . . 8 Metre .. .. 84
Manas . . 15, 40, 86, 87 Middle Age . . xiv, xx
Ma-nes-pa . . . . 93 Middle Country . . . . 103

Mangala .. ..126 Middle Path .. .. 68

Manibhadra . . . . 52 Middle term 16, 17, 29, 30, 31,

Manikya Candra . . 35, 36, 47 33,41,56, 76,77, 85, 90, 91,

92, 93, 94, 95, 96, 97, 98, 99,
Manikya Nandi 26, 28, 33, 34, 37,
40, 54 100, 110, 111, 112, 113, 114,
117, 136
Mafijunatha .. ..100
Mi-dmigs-pa .. 110,134
MafijuSri 80, 82, 83, 84, 123,
125, 136, 142 Mi-dmigs-pahi-gtan-tshigs .. 117

Manjufri-mulartantra . . 69 Mihirakula . . xix, 146

Manoratha . .
75, 143 Milinda .. .. 61, 62
Manovinnana . . . . 59 Milinda-pafiha .. 61,62
Mantra .. .. ..139 Mimamsaka 27, 32, 46, 54, 91,
Manu .. .. ..103 93, 94, 105, 127
 GENERAL INDEX, 171

Page Page
Mimamsi .. .. 60 Mutual non-existence 24, 25
Mind 10, 15, 40, 86, 87, 109 Myrobalan . . . 80
Mine .. .. ..143 Mythical .. . 57
Minor term 16, 17, 18, 29, 30,
33, 41, 76, 90, 91, 93, 95, 110,
112, 136 Nadia . . . . . . xxi
Mirok .. .. ..73 Nagadatta .. .. 80
Misconception . . . . 18 .. ..137
NagaBaksita
Mithila .. .. . . xxi 8
Nagaravacaka . . . .

Mitra, Dr. B. L. . . 36, 65, 149 Nagarjuna 67, 68, 69, 70, 71,
Mnon-sum 86, 99, 106, 108, 109, 122, 145
129
Naga Sena . .
61, 62
Mnon-sum-ltar-naa . . 99 Nagasena-Bhiksu-sutra . . 61
Modern . . . . . . xvii NagaStesa .. ..122
Modern school . . . . xviii
Nagendra gaccha 47, 48, 51
Mody Keshablal .. .. 9
Nag-hbans .. ..141
Moggaliputta . . 60, 61 Nag-tsho-lotsava .. .. 148
Moksa . . . . . . 8, 21 Naigama .. 4, 11, 21
Momentariness . . . . 132 Naigamabhasa . . . . 43
Momentary . . . . 17 Naiyayika . . 46, 49, 54, 72
Monastery xx, 89, 100, 118, 119, Nalanda xx, 69, 71, 74, 79, 80,
124, 125, 151 81, 101, 102, 103, 119, 122,
Mongolia . . . . 63 123, 124, 129, 145, 146, 147,
59 150
Morris, Dr. . .

Mtshan-nid .. 129, 134

Nalendra .. .. 121

Mucak .. .. ..74 Nalo .. .. 69,145

MuditaBhadra .. ..147 Nama .. .. ..11
Mnkhopadhyaya, Justice Namamala .. .. 45
Asutosh .. .. iii Name .. ..11, 85, 86, 99

Muktakumbha .. ..133 Nam-n^khahi-gos-can . . 1 27

Muktapida .. .. xx Nanamba .. .. 37

Mula Sarvastivada .. 65 Nanda . . . . . . 3

Mumbha .. .. 32 Nandl Sutra . . . . 3, 4

Muni Candra . . 38, 60 Nan-gi-khyab-pa . . . . 140

Muniratna . . . . 49 NarayanaPala .. ..149

Munisundara . . 6, 39, 53 Narendra-sri-jfiana . . 151

Munja .. .. ..37 Nari .. .. ..148

Music .. ..62, 104, 121 Naropa . . . . . . 151

Mustiharitaki .. .. 80 Nasti .. .. ..24

Mu-tig-bum-pa . . . . 133 Nature .. .. 126,127
Mutual 42 Nava Dharma . .
'

64, 72
172 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page
Naya 4, 8, II, 15, 21, 22, 40, 43, Non-self 22
51, 54, 55 Nose 15, 87
Nayabhasa .. .. 43 Notion . . 32
Naya Pala 141, 142, 148, 149 Novice . . . 62
Negation .. 30, 98, 117 Nyagrodhika 9
Negative . .
30, 31, 32, 92 Nyasa . 124
Nemioandra 46, 47, GO, 70 Nyaya .. 13, 40, 52, 61, 62, 127
Neminatha . . . . 39 Nyaya-bhasya xvii, 53, 86, 88
Nepal .. 57, 63, 71, 121, 141 Nyayabhusana . . . . 53
Nibandhana . . . . 40 |
Nyayabindu xix, 41, 53, 54, KKJ,
Niebuhrstrasso . . . . xiv \
113, 114, 115, 116, 117, 120,
Nigamana . . 8, ]6, 31, 42 |
129, 131, 135

Niggaha . . . . 61 Nyayabindupindartha . . 135

Niggaha-catukka . . . . Gl Nyaya-bindu-purva-pakso-
45 samksipta . . . . 129
NighantuSesa . . . .

Nigliva . . . . . . 57 Nyayabindutika xix, 34, 35, 113,

.. ..61 114, 120, 131

Nigraha ..

Nyaya-dipika . .
54, 82
Nigrahasthana . . . . 51
Nyaya-dvara-sastra . . 89
Nihksepa . . . . 55
Nyaya-kalika .. .. 53
Nila netra . . . . 71
Nyaya-kandali . . . . 51
Ni-ma-sbas .. ..123
Nyaya-khanda-khadya . . 54
Nirgrantha . . . . 1 04
Nyaya-kumuda-candrodaya 33
Nirjara .. .. .. 8
Nyaya-kusumaiijali . . 53
Nirnaya . . . . 39, 40
Nyayalankara . . xvii, 53
Nirnayasagara . . ..6,8
Nyayalankara-vrtti . . 53
Nirvana 1, 2, 3, 8, 39, 57, 68,
Nyayalokasiddhi . . 123
62, 63, 64, 65, 66, 69, 73, 75,
Nyayamrta-taranginI 54
82, 142, 145
. .

20 Nyayanusara-sastra . , 66
Nirvikalpaka . . . .

.. .. 6 Nyayapradipa . . . . 64
Niryukti
Nyaya-pravesa 89, 90, 96, 102,
Niti .. 61, 62
113, 114
Noble truths . . . . 20
Nyaya-praveaka . . 63
Nomenclature . . . . 12
Nyaya-pravesaka-sutra . . 48
Non-conception . . . . 18
Nyaya-pravesa-tarka-sastra 89, 102
Non-distinguished . . 11
Nyaya-praveso-nama prama-
Non-ontity . . . . 11 na-prakarana 89, 102
Non erroneous .. 94,114 Nyaya-rahasya . . . . 54
Non-erroneous contradiction 114 Nyaya-sara . . . . 63
Non-existence . . 10, 24, 25, 42 Nyaya-sastra . . . . xvii

Non-perception .. 110, 111, 134 Nyaya-sutra xvii, 11, 63,86,87,

Non-reflective .. .. 20 88, 116
 GENERAL INDEX. 173

Page Page
Nyaya-vartika xvii, 53, 81, 85, Padma .. 122
88, 89 Padmacarita .. 35
Ny ayavartika-tatparya-tika xvii , Padma-sambhava . . .. 129
66, 81, 86, 88 xv, 82,
Pag-sam-jon-zang
Nyaya-vartika-tatparya-tika- 84, 119, 121, 122, 123, 124,
parisuddhi . . . . xvii 129, 130, 131, 134, 135, 136,

Nyayavatara xix, 13, 15, 40, 46, 137, 140, 142, 147, 148, 150
48, 76, 133 Paksa 16, 17, 18, 29, 33, 41, 42,

13, 19, 21, 76,90, 91, 112

Nyayavatara-vivrti
46, 133
Paksabhasa 17, 32, 90, 112

Paksa-prayoga . . . . 42
Nyayavatara-vrtti 48, 49
Pala .. xx, 136, 148, 149
N>ayavayava . . . .
85, 89
Palhava . . 63 . .

Nyayaviniscaya . . 26. 37, 40, 54

Pali xiv, 3, 57, 68, 59, 60, 61, 63,
Nyaya-viniscaya-vrtti . . 37
64, 67, 146
Nyaya-vrtti . . . . xvii
Palibothra . . . . 150
Nyojits-ron . . . . 77
Pali Buddhist Literature . . 57
Pallava XIX, XX 81

29, 95, 99, 109, 110, 129 Pamiangchi xv

Object
40 Paiicasiddhantika 14
Object of knowledge . .

40 Pan-chen-shwa 78
Object of sense . . . .

Ocean of discussions . . 36 P andavapurana 23, 26

Ocular .. .. ..59 Pandita xx, 49, 62, 71, 78, 79, 80,
.. 125,140 101, 108, 117, 123, 136,
Odantapura
xx 138, HO, 141, 143, 144, 151
Odantapuri . . . .

58 59 Pandita's Cap 79
Oldenberg, Dr. . . ,

.. .. 59 Panini . .
102, 122, 124
Olfactory
Omniscience .. .. 141 Panjika . . 38, 51

Onesided . . . . 43 Paiifiatti 58
Parahita . . 143
Onesided knowledge . . 40
Parahita Bhadra .. 108, 132, 134
Opponent 40, 44, 98, 104, 112,116
113 Paralogism . . 8, 43
Opposition . . . .

Ordination . . . . 14 Paralokasiddhi xx, 132

10 Paramahamsa 48, 50
Organs of sense . . . .

Orissa . . . .
80, 81 Paramartha xix, 76, 109, 146

Orthodox . . 65, 103 Paramarthasat ..109

Others .. .. ..143 Paramarthika 15, 40, 41 43

Oudh . . . . . . xix Paramarthika pratyaksa 21

Parartha 41
Pararthanumana 16, 31, 85, 109,
Padartha .. ..128 111
174 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Parartha-vakya .. 106 Pava .. .. .. 1
Fariccheda 24, 39 Pearl-oystor . . . . 40
Parlksa . . .. 129 Perceptible . . . . 30
Pariksamukha 28, 37, 54 Perception 4, 10, 15, 16, 19, 29,
Pariksamukha-pafijika 28, 37 40, 54, 85, 86, 88, 89, 90, 99,
Pariksamukha-iastra . . 28
'

106, 106, 108, 109, 110, 111,

Parlksamukha-sutra 26, 28,29, 33, 112, 129, 137, 139

40 Perfect .. .. ..41
Parisistaparvan . . 1 , 45 Perfection . . 71, 146

Parivrajaka .. ..103 Perfect knowledge . . 109

Paroksa 4, 9, 10, 15, 28, 29, 40, Permanence . . . . 12

41,54 Permanent .. ..128

Parsva .. .. ..63 Personal Testimony . . 10
Parsvanatha .. 1, 14, 125 Pervaded .. 29,30,31
Parsvanatha-caritra 35, 36, 47 Pervader .. 29, 111
Partha Sarathi . . . . 81 Pervasion . . . . 29
Partha Sarathi Misra . . 81 Peshwar . . xix, 74, 75
Partially 92 Peterson, Professor xiii, xx, 2, 3.
Particle . . . . . . 95 6, 9, 13, 14, 22, 23, 24, 26,
Particular 11, 17, 32, 86, 115 28, 34, 35, 36, 37, 38, 39, 44,

Particularity . . ..128 45, 46, 47, 48, 49, 50, 61, 62,

Particular property 54, 109, 113, 114, 131

.. 11
Parts of a syllogism Petitio Principii . . . . 70
42, 85, 89
Phakkika-bastra xvii
Party .. ..93 . . . .

Phala . . . . 28, 128

Pataliputra xviii, 9, 26, 28, 58
39
Patan .. .. ..35 Phalavardhigrama . .

Patafijali . . . . 122 Phani Candra . . . . 69

Pathak, K. B. 26, 28, 34, 105, 114 Phases .. .. ..33
Patharghata .. ..150 Philosophy .. .. 78

Paticcasamuppada . . 59 Phodang . . xv, xvi

Patimokkha . . . . 78 Phyi-rol-gyi-don .. ..129
Patififia .. .. ..61 Phyi-rol-gyi-don-grub-p a-ces-
Patna bya-waH-tshig-lelmr . . 130
. . . . . . 9
PatraKesari .. .. 28 Phyogs .. .. ..90
Patra Kesari Svami . . 28 Phyogs-glan . . . . 80
Patta . . . 38 Phyogs-ltar-^nafi . . . . 90
Pattadhara .. .. 5 Piety Mart . . . . 147
Pattaval! Pingala-netra . . . . 71
1, 3, 5, 6, 9, 13, 14, 49,
53,55 Pitaka . . . . 80, 103, 121
Pattava i-vacana . . . . 3 Pitakatraya . . . . 58
.. .. 17 Pitakattaya .. .. 58
Paudgalika
 GENERAL INDEX. 175

Page Page
Place . . 29 Pramana 4,8, 9, 10, 11,

16, 21, 22, 29,40, 43, 51,54,

Poet 25, 123
56, 84, 106, 108, 129, 132, 134
Poetry . . 62
32
Pramanamimamsa 26, 45
Pole
Pramana-naya - tattva - loka-
Polemic . . 77
lankara 38, 39, 41, 42, 50, 51
Polity . . .. 62
Pramana-nirnaya . . . . 54
Poona 28
Pramana-pariksa .. 27, 54, 132
Positive . . 92
Pramana-samuccaya xvii, 80, 82,
Posterior 30, 31 ! 83^ 84, 85, 86, 87, 88, 100,
PotM .. 125 |
103
Poussin, Louis De La Vallee 70, I
Pramana-samuccaya- tika xvii, 124
Pramana-samuccaya-vrtti xvii, 100
106, 108
Pramana-sastra . . . . xvii
Prabandha-cintamani 14, 34
Pramana-sastra-prave^a . . 100
Prabhacandra 23, 24, 28, 33, 34,
Pramana-siddhi * . . . 106
48, 82
Pramana-sutra-samuccaya . . 84
Prabhakara .. 27,34
Pramana-svarupa . . 28, 39
Prabhakara . . 33, 54
Pramana-vartika .. 53, 106, 118,
Prabhamitra .. ..146 124, 135, 142
Prabhavakacaritra 14, 35, 38, 39,
Pramana-vartika-karika xvii, 103,
45, 48
105, 106, 107
Pracina . . . . . . 6
Pramana-vartikalankara xviii,
Pracina Gotra . . . . 5
135, 141
Practical .. 11, 16,40 Pramana- vartikalankara-tika
Practical efficiency .. 110
xviii, 137, 141
Practice . . . . . . 71
Pramana- vartika-pafijika xvii, 118,
Pradhana .. ..126 119
PradhvaihsSbhava 24, 42
Pramana- vartika-pafijika-tika
Pradyumna 14, 35, 36, 45 xvii, 119
Pragabhava . . 24, 42 Pramana- vartika-tlka xviii, 142
Praistha Pala . . . . 149 Pramana- vartika-vrtti xvii, 107,
Prajnakara . . 27, 53 124
Prajfiakara Gupta xviii, 135, 141 Pramana-viniscaya 107, 108, 132,
Prajnakara Mati . .
135, 151 138

Prajnaparamita-sutra .. 147 Pramanarviniscaya-tika 132, 138

Prajfiaptivadin . . . . 65 Prameya-kamala-martanda 28, 33,

.. 120 34, 54
Prajfiavarma ..

Prakarana Prameya-ratna-mala 28, 37, 46

. . 9, 45
Praka-a .. .. 64 Prasamarati . . 9

.. 14 Pratibandhasiddhi . . 144
Prakrta 3, 4,
176 MEDIEVAL SCHOOL OF INDIAN LOGIC.
 GENERAL INDEX. 177

Page Page
Ran-bshin .. 110,134 Records 13,66
Ran-bshin-brtag-pa . . 127 References 57
Ran-bshin-gyi-gtan-tshigs . 117 Reflective 20

Ran-don-gyi-rje-dpag . . 85 Refutation 21,89, <J8, 116, 131

Ran-don-gyi-rjes-su-dpag-pa 108 Relation 96

Ran-gi-don-rjes-su-dpag-pa . 106 Relative extension 92

Ran-las-tshad-ma . . 129 Release 8
Rasa Pala . . . . 149 Reliable authority .. 4, 10
Rastrakuta . . . . 26 Religion xviii, 13, 78
Rathavirapura . . . . 2 Remoteness .. 109
Ratnakara . . . . 151 Research Society . . 70, 133
Ratnakarandaka . .
23, 24 Resident xvi
Ratnakara S'anti .. 140,151 Respondent 44
Ratnakirti . . . 1 40. Restraint 8

Ratnaprabha 38, 46, 50, 13], 133 Result . . 43

Ratnaranjaka .. .. 147 R,gyal-dwan-blo-gro s .. 124
Ratnaraimi . . . . xx Rgyal-wa-can .. 137
Ratnasagara . . . . 147 Rgyu-dan-ljbras-bulu-no- wo -

Ratna-ekhara . . . . 52 grub-pa . . . . 1 38

Ratnavajra .. 139,151 Rgyud-gshan-grub-pa . . 118

Ratnavall . . . . 68 Kgyud-gshan -grub-pahi-bgrel-
Ratnavatarika . . . . 51 bsad .. ..121
Ratnavatarika-pafijika . . 51 Rgyud-pa .. ..129
51, 52 Rhetoric .. 122, 140
Ratnavatarika-tippana
Ratnodadhi . . . . 147 Rhys Davids, Dr. 57, 58, 59, 60,
Raudri patrika . . . . xviii 61, 62, 64, 66, 67, 103

Ravi Gupta xvii, xx, 123, 124 Right-hand .. ..145

124 Rigs-ldan-rgyal-po . . 100
Rdo-rje-rgyal-mtshan . .

Rdsas .. .. ..128 Rigs pa-can . 127

Real .. .. 43, 109 Rigs-pa-grub-pahi-sgron-ma

123

.. .. 66 Rigs-palii-sbyor-wa
. . 139
Reality
. . 109
Reason 4, 7, 16, 30, 31, 33, 41, Rigs-pahi-thigs-pa
74, 90, 91, 92, 94, 99, 100, Rigs-pahi-thigs-pal_ii-
don -

110, 111 bsdus-pa . . . . 135

|

-
Reasoning 10, 17, 59, 60, 73, 74, Rigs-pal}!-thigs-pal_ii phyop>
75, 77, 90,91,94, 95, 98, 110, sna-ma-oidor-bsdus-pa 12
112, 114, 116, 123, 139 Rigs- pahi- thigs- paH -
rgya-
Recluse . . . . 60 cher-hgrel-wa . . 131
-
Recognition .. 29,40,41,54 Rigs-pahi-thigs-pa rgya-cher
Recognition of similarity 88 . . hgrel-wa .. ..120
Recollection 29, 40, 41, 54
. . Rigs-paM-yan-lag .. 85, 89
178 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Rin-dhen-rdo-rje . . 139 Sfobda-Brahma-parlksa 127
Rjes -dpag-ltar-snan 99 S'abdanumana 85
Rjes-su-dpag 99 S'abdanusasana 35
Rjes-su-dpag-pa 129 Sabhapati 44
Rjes-su-ljgro-wa-me d 97 Sabhya 44
Rje-su-hgro-wa-phyin-ci-log
- Sacrifice.. .. 43,147
pa .. ..97 Saddarsana .. .. 49
RjusStra .. 4, 11, 21 Saddarsanasamuccaya 48, 49, 50,
Rjvwutrabhasa . . . . 43 52, 53

Rnam-par-rig-pa-tsam-fii d-du- Saddarana-samuccaya-vrtti 52,

grub-pa . , . . 140 53, 133
Rock .. .. ..81 Saddharma-pundarika . . 64
Rockhffl, Mr. . . 66, 124 Sadhana . . . . 29, 90
Rohim . . 30, 31 Sadharana .. .. 93
Ronki .. .. ..76 Sadharmya ..17,31, 90,96
Ronshiki.. .. .. 76 Sadharmya-drstautabhasa 19, 96
Ronshin . . . . 76 Sadharmyavat .. .. 112
Rsabhadeva . . . . 1 Sadhu .. .. .. 7

Rsibhasita-sutra . . . . 6 Sadhya 16, 18, 19, 29, 76. 90

6 Sadhyasama . . . . 70
R$imandala-prakarana-vrtti
Rtags .. .. .. 99 Sad-laksana . . . . 134

Rtog-gehi-skad .. .. 138 Sadvaha .. .. 68

80 Sagaracandra . . . . 47
Rtsod-paki-khyu-mchog . .

Rtsod-palii-rigs-pa . . 117 Sagarendu . . . . 47

Sahacara . . 30, 31
Rtsod-paM-rigs-pahi- hbrel-pa
-don-rnam-par-hbyed -pa 126 Sahavalambha-niscaya . . 1 36

Rtsod-pahi-rigs-pahi-ljgrel-wa 120 Saint . . . . 80, 83, 109

Ruoidatta . . . . xviii S'aka 1, 14, 26, 28, 34, 51, 63, 131
Rudra .. .. ..14 S'akabda .. .. 63
Rudra Narayana . . . . xviii S'akha .. .. .. 8
Rudra Nyayavacaspati . . xviii Sakala .. .. ..41
Rugged hand . . 81 ^akala .. .. 75, 146
Rules of debate . . . . 44 STakra .. .. 12,43
Russia .. .. ..131 Sfakraditya .. 145,146
STakti ..' .. ..12
S S^akya . . . . 89, 125
S'abala . . 32 Sakyabodhi .. xvii, 119
S'abarasvami 27, 34 ffSkya-hod 136, 138, 140, 141
Sabbatthi 58, 66 S'akyaMuni .. 57,116
STabda . . 4, 12, 15, 16, 21 S'akya-simha .. ..121
ffabdabhasa 43 Sakya-isri Pandita.. .. 151
 GENERAL INDEX. 179

Page Page
S'ala Candra . . . . 69 vSamvat 35, 36, 37, 38, 39, 44, 45,
S'aTika Natha . . . . 54 46, 47,48,49, 50, 51, 52,53,
55, 131
Salvation 8, 21, 58, 39,
83 Samvrti . . 43

Samvyavaharika . . . . 40
amabhirudha .. 4,12,21
43 Samyaktvaprakarana . . 46
Samabhirudhabhasa . .

28
Sambhutivijaya . . . . 5 Samyaktvapraka&a . .

64 Sam-ye .. .. 124,125
Samadhiraja . . . .

147 Sanatana .. ..136

Samaja-guhya . . . .

Sangha 103
Samana . . . . 13 . . . .

Sanghabhadra . . 60, 76
Samantabhadra . . 22, 23, 24, 25,
27, 54 Sangharama . . 67 ,74, 145
76 Sankantika .. .. 58
Samantapasadika . . . .

S'ankara .. .. 23
Samanya 17, 32, 54, 82, 95, 109,
128 S'ankaracarya . . xx, 23
Samanya-dusana-dik*prakasika 121 Sankarananda .. xviii, 142

Samaiiya-laksana . . . . 109 S'ankara Svarain 89,101,102

Samaraiccakaha . . . . 49 Sanskrit . . . . . . 3, 15

Samaropa .. .. 40 Sanskrit Buddhist Literature

Samatata . . . . 102 63, 64

Samavaya . . . . 1 29 ffantakara Gupta . . . . 101

Samavayabhava . . . . 24 Santanantara-siddhi 117, 121

Samay abhodoparacana-cakra 119 Santanantara-siddhi-tlka . . 121

Sambandha . . . . 128 S'anta Raksita 79, 124, 125, 126,
129. 130, 148
Sambandha-parlksa 118, 120, 143
Sambandha-pariksanusara . . 142 Santati .. .. ..129
Sambandha-pariksa-tika . . 120 S'anti Bhadra . . 136, 140

Sainbandha-pariksa-vrtti . . 118 S'antinatha xx, 22, 109, 131

Sambhava . . . . 10 S'antipa .. .. ..140
S'anti-sena . 37
Samgraha .. 4,11,21 . .

43 STSntiSuri .. .. 37
Saihgrahabhasa . . . .

S^antyacarya . . . . 37
Samkhya xix, 27, 46,49,51, 33,
62,65, 91, 95,125 Saptabhangi . . . . 51

Samkhya-karika . .
83, 95 Saptabhangi-naya 8, 24, 43, 51
Sammati-tarka-sutra 14, 36 Sapta-bhangi-tarangim . . 8

Sammitiya . .
65, 66 Saptadasa-bhumi-lastra-yoga-
Samprata . . . . 12 carya . . 72, 73

Samsara .. .. . . 129 Stoaha .. .. ..68

Samsaya . . . . 40 Sarasvati .. iii, 103
S'amuPala .. ..149 Sarasvatigaccha . . ..6,9
Samvara . . . . . . S Sariputra . . 145
180 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Sarvadarsana-samgraha 8, 26, 38 > Science 13, 59, 62, 139
66, 67,68,82, 105, 107, 138 Schlagintweit, Dr. 71, 73

Sarvajna Deva .. 134, 135 Scripture 4, 15, 16, 29, 32, 40, 41,
Sarvajfia Mitra . . . . 1 24 58, 114, 121, 129

.. 141 Scriptural method . . 22

Sarvajna-siddhi-karika
Scriptural testimony 10
Sarvajfia-ri Rakaita 89 . .
. .

Sarvarajagani . . . . 3 Sculptor .. ..145

Scythian 62
65,66,75, 140
. . . .
S'arvastivada
S'asi .. .. ..112 Second Council . . . . 58
.. .. 89, 100 Sect 2, 58, 65, 66, 67, 74, 75
S'askya
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-vy akhy 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, Sgrahi-tshans-pa-brtag-pa
127
152 ..
Sgra-rje-dpag
Scholar . . . . 62 Shalu .. .. 78
School xvii, xviii, 66, 104, 140 Sha - ma - kun -
ias-Ltus-paM-
School of thought . . 62 Lgrel-wa . . . . 100
 GENERAL INDEX. 181

Page Page
Shan-shun .. 137 Stfmsapa .. 5, 31, 110, 111
Shawl 79 Simultaneity . . . . 29
Sherbatski, F. J. 109, 114, 131 Simultaneous . .
30, 31
Shi-wa-litsho .. 124 Sitaprabha .. ..123
Shu-chon 120, 121, 130, 131, 135, S'i-wahi-dge-gnas . . . . 100
140 Skad-cig-ma-hj ig-pa-grub-pa 132
Sh'-yen-fcoh-cia 68 Skad-cig-ma-hjig-grub
-
palji
-

Siam G3 rnam-ljgrol 133

Siamese edition 61 Skyes-bu .. ..127
Siddha 35 Skyes-bu-br t ag-p a . . . . 127
Side 44 Sky-lotus . . . . 18
Siddha-Hema-sabdanus asaiia- S'loka-vartika .. 27,54
brhat-tika 35 54
S'loka-vartika-bhasya . .

o
Siddhajayanti-caritra-tika . .
Smarana . . 40, 41
o
Siddhanta Smaranabhasa . . . . 32
Siddharaja 47 Smith, Vincent A. 58, 61, 63
Siddharsi . . 46, 49 Smrti .. .. 29,54
Siddhasena .. 15, 22, 37 Snes-than .. ..142
Siddhasena Divakara xix, 13, 14, Sophism . . . . 60
16, 22, 40, 46, 76 Sophist . . . .
59, 60, 62
Siddhasena-divakara-vyak- Sophistry . . . . 60
hyanaka . . . . 46 Sorrow . . . .
49, 50
Siddhasena Gani . . 9, 22 Sotaviiifiana . . 59
Siddhatthika .. .. 58 Soul 8, 10, 15, 22, 41, 43, 44, 60,
Siddha-vyakhyanaka . . 46 72, 91,95, 112, 127, 128, 129
Sign . . . . 16, 29 Soul-less . . . . . . 8
Sikkim xv, xvi, 89, 99, 118, 119, Sound .. .. 127,129
125, 130, 135, 138, 142 Source of knowledge 106, 108, 112
S'lla .. J23 1 1 43
Specific property . . ,

S'llabhadra 101, 102, 103, 146

Spell .. .. ..62
Slladitya 34 .. .. ..128
Spyi
Silao 150 -
Sfraddha-pratikramana- sutra
. .

Silasamgama . . 150 vrtti .." .. 52

Silver 40 Sragdhara-stotra 70, 121, 124, 150
Simha 123, 124 Sragdhara-stotra-tika . . 150
Sirhhagiri 22 S'ramana . . . . 60
Simhasuri 22 STravaka .. .. ..137
Simhasisuka 47 SfresthaPala .. ..149
Simhavaktra 80 tfri . . 106, 136, 140

SimharvyaghrMaksana 48 gfri Dhanyakataka . . . . xx

Similar 88 S'ridhara . . . . 51
182 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page
Succession 29,118
Such-like 12
Sudhakara Dvivedi 14
Sudharma Svami . . 2

Sudurjaya . . 80
Sugata 54,131
. . 32

Sugiura, Dr. 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

Subject . . 29, 90, 91 Sutranta .. .. 67

42 Sutra upadeSa .. .. 63
Subsequent . . , .

24, 25 Sutta .. .. 58
Subsequent non-existence
Substance ..43, 93, 95, 128 Suttanta .. .. 67
Subtle .. .. 12 Sutta pitaka . . 68, 59, 60, 63
 GENERAL INDEX, 183

Page
Suvarna-prabhasa . . . . 64 Page
Suvisnu . . . . 145 Tactual . . . . 59
Svabhava 31, 110, 111, 117, 134
Takakusu xix, 63, 64, 66, 76, 84,

Svabhava-hetu .. 117 89, 99, 101, 102, 103, 105,

..

110 119, 123, 146

SvabhavSnupalabdhi . .

Takka .. .. 60
Svabhava-pariksa . . . . 127
Takki . .
59, 60
Svabhavaviruddhopalabdhi 11 1

Svalaksana Takkika . .
59, 60
. . . . 1 09
Taksabila . . 7
Svartha . . . . 41
. ,

Svarthanumana 16, 31, 85, 106,

j
Tamrasatiya . . . . (55

108, 109, 110 Tangyurxx, 62, 70, 72, 78, 84, 85,
89, 99, 100,
101, 106, 107,
Svarupa .. .. 40
108, 109, 117, 118, 119, 120,
Svarupasambodhana . . 26
121, 123, 124, 125, 129, 130,
S vat ah-pra manya . . . . 129
131,132, 134, 136, 136, 137,
Svatantra .. .. 124 138, 139, 140, 141, 142, 143,
Svatantra Madhyamika school 124
144, 150
Svati .. .. o Tantra 70, 124, 129, 140, 146, 147
Svati-tanaya .. . . 9 Tantric . . . . 124
Svayambhustotra . . . . 23
Tapagaccha . .
1, 3, 52, 55
SVetambara xviii, 1, 2, 5, 6, 9, 14,
Tapagacchapattavali . . 43
22, 34, 35, 36, 38, 48, 50, 51, Tara .. 121, 122
52,54 Lama
Taranatha, xv, 66, 67, 68,
Syadasti .. .. 24 69,70,71,72,74, 80, 81, 82,
Syad-n3sti .. .. 24 103, 106, 118, 119, 121, 123,
Syadvada .. 8,22,23,24 130, 131, 134, 135, 136, 137,
Syadvada-kalika .. .. 51 139, 140, 141, 142, 145, 148,
Syadvada-manjari . . 51 150, 151, 152
Syadvada-ratnavatarika 38, 60, Tarka . .
29, 40, 41, 64
131, 133 Tarkabhasa 53, 54, 65, 138, 139
Sy advadara tnaYatarika-pafi- Tarkabhasa . . . . 32
jika .. .. 38 Tarkamyaya .. 117,120
Syadvada-sruta .. .. 22 Tarka-pnngava . .
80, 81
Syadvada-vidyapati . . 54 Tarka-rahasya-dipika . . 52
STyat .. .. g Tarkasamgraha . .
126, 128
Syllogism 6,7, 16, 29, 42, 77, 85, Tarka-Sastra . .
xvii, 76, 77
89, 92, 114, 136 Tarka-tika .. ..133
Syllogistic . . . . 76 Tarki .. .. 60
Synonyms . . . . 12 Tarkika . . 26, 59, 72, 73
System . .
xiii, 49 Tarkika-cakra-cfidamani . , 26
Systematic . . . . 13 Tarkin . . . . 59
Systems of philosophy . . 33 Tashilhunpo .. .. 78
184 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Tathagata .. 57 Thibaut, Dr. G. . . xvi, 14
27,54 Third Council . . . . 58
Tathagata . .

. 64 Thi-srong-deu-tsan .. 148
Tathagata-guhyaka .

145 Tholing . . . 148

Tathagata Gupta
. . .
. . . .

. . 53 Thomas, Mr. F. W. xv, 84

Tatparya-pariSuddhi
. . 53 Thos-pa .. .. ..129
Tatparyatika . .

Tattva .. ..125 Thos-pa-brtag-palji-tshig-leliur-

byas-pa . . . . 130
Tattva-aloka . xviii
Three Baskets . . . . 58
Tattvacintamani .. xvii, xviii, 48
Three-formed . . . . Ill
Tattvacintamaniprakaha . . xviii
54 Thunderbolt .. .. 80
Tattvartha-bhasya . .

Thun-mon . . . . 03
Tattvarthadhigama sutra xiii, 8,
Thun-mon-ma-yin . . . . 94
9, 10, 11, 12, 22,23
36 Tibet xv, xx, 60, 63, 69, 71, 78, 79,
Tattvartha-bodha-vidhayini
54 89, 100, 120, 122, 124, 125,
Tattvartha-sloka-vartika . .

129, 131, 134, 135, 137, 139,

Tattvartha sutra . . . . 54
140, 148, 161
Tattvartha-tika .. .. 22
Tibetan Dictionary . . 78
Tattva-samasa . . . . 125
Tibet Mission . . . . xv
Tattva-samgraha 63, 125, 120, 128,
Tiger cub . . . . 47
130
125
Tika .. .. ..28
Tattva-samgraha-karika . .

Tilakacarya . . . . 46
Tattva-samgraha- panjiku 130
. .

Tilopa .. .. ..134
Tattva-tika . . . . xviii
Time .. .. 101,129
Tawney, Mr. .. .. 14
Tin-ne-hdsin-ljzari-po . . 140
Taxila .. .. 67
Tippanaka .. .. 35
Technicality . .
70, 138, 139
Tirtha . .
80, 83, 103, 104, 152
Telingana . .
78, 82
Tirthakalpa .. .. 1, 9
Tepitaka.. .. 58,59,63 Tirthankara .. .. 1
Terai .. . . 57
Tirthika.. 71, 116, 121, 139, 147
Testimony 4, 10, 15, 32, 40, 41, 43,
Tiryak .. .. ..32
85, 88, 89, 130
Tissa .. .. 60,61
Text . .
xvii, xix
. .

Tongue . . . .
15, 87
Thams-cad- rokhyen-p a-grub -
Total unreality . . . . 68
palu-tshig-lehur-bya^-pa 141
Touch . . . .
15, 87
Than .. .. .. 64 Tower .. .. ..146
Thasam-tsan .. ..100 Tradition .. 1,64,68,62
Theory of example . . 114 Traditional . . . . 13
Thera .. .. 58, 65, 67 .. .. 91
Trairupya
Theravada .. .. 58 Transcendental 16, 40, 41
. .

Thesis xiii, xv, xvi, 74, 76, 90, 9i, Transcendental perception 21 . .

94,98, 112 Treatise . . 9. . . .

 GENERAL INDEX. 185

Page Page
Trikala-parlksa .. 101 Turuska . .
62, 147, 151, 152
Trilokasara 1 Tutelary . . .. 121

Trimalaya .. 103 Type 5, 16,40

Tripitaka 58, 61, 64, 80
Tri-rupa-hetu .. 85 U
Trisastisalakapurusa-caritra 45 Udaharana 31
Truth .. .. ..44 Udana . . 60
Tsandrahi-khron-pa .. 123
Udayana. .
53,54
Tshab-ni-ma-grags . . .. 132 Udayanacarya 49
xvii,
Tshad-ma .. ..129 TJdayaprabha 47, 48, 51
Tshad-ma-brtag-pa .. 132 Udyana . . .. 139
Tshad-ma-grub-pa . . . . 106 Udyotakara xvii, 27, 34, 81, 53,
Tshad-mahi-bstan-bcos-rig-pa- 86, 88, 89, 105
la-hjug-pa .. .. 100 tJha .. .. ..29
Tshad-malii- mdo-kun-las-b tu^-
Ujjaim .. .. xviii, 14, 15
pa . . . . . . 84 Uma .. .. .. 9
Tshad-ma kun-las-btus-pa . . 84 Umasvamin . . . . 9
Tshad-ma-rigs-par-hjug-palji- Umasvati xiii, 4, 8, 9, 10, 12, 22,
sgo .. .. .. 89
23
-
Tshad-ma-rnam-ligrel-gyi-dkali Uncertain 19, 93, 94, 100, 112, 113
hgrel .. .." 118
Uncertainty . . . . 40
Tshad-ma-mam-hgrel-gy i- hgrel- Unconnected .. ..19,116
bad.. .. 119, 142
Unfamiliar .. .. 91
Tshad-ma-rnam-hgrel-gyi-ligrel-
Universal 95, 96, 97
pa .. .. ..124 . .

Universal connection 55, 92, 96

Tshad-ma-rnam-hgrel-gyi-ljgrel-
wa Universal proposition 95, 97
.. .. ..107
Tshad - ma - rtiam -
hgrel
-
gyi-
University i, xvi, xx, xxi, 79, 101,

.. .. 135 102, 103, 135, 138, 139, 140,

rgyan
141, 145, 146, 147, 150, 151
Tshad-ma-rnam-hgrel-gyi-rgyan
-gyi-hgrel-bsad . . 137 University studios . . 1

Tshad-ma-rnam-hgrel-gyi-tshig 1 06 Unproved.. .. 18, 93, 112

Unravelling . . . . 62
Tshad-ma-rnam-ljgrel-rgyan-
gyi-hgrel-bsad . . 141 Unseparated . . . . 21

Tshad-ma-rnam-nes-kyi- 1 Ika 132 Upadelamala-tika . . . . 38

Tsha4-ma-rnam-par-nes-pa . . 108 Upadesamala-visesa-vrtti . . 46
Tshad-ma- rnam-par-nes-pahi- Upadesamala-vrtti . . 60
hgreHsad ..138 Upalabdhi .. . . 30
Tshig-gi-don . . . . 128 Upamana . . 4, 10, 74, 85
Tsin . .
61, 64 Upanaya . .
16, 31, 42, 61

Tshul-gsum . . .. 91 Upanaya-catukka . . 01
Tshul-hkhrims-rgy al- mtshan 101 Upangas.. .. .. 3
186 MEDIEVAL SCHOOL OF INDIAN LOGIC

Page Page
Upanisad . . 127, 128 Vairocana . . . . 123

U-pa-ni-sa-di-kas .. .. 128 Vaisali .. .. ..58,71

Upasaka 103, 122, 123, 139 Vaisesika 27, 46, 49, 62, 65, 82, 91

Upasakadhyayana 23, 24 94, 127

Upavarsa . . . . 33 Vaisnava . . . . xx
tJrddhvata .. .. 32 Vajiriya . . . . 58
r
Utpadasiddhi-prakarana . . 45 ^ aj^a .. .. 80, 145
Utsarpim . . . . . . l Vajraochedika . . . . 75
Uttara .. .. ..30,31 Vajrasakha . . . . 44
Uttaradharma . . . 67 . Vajrasana .. 139, 141

Uttaradhyayana-brhad-vrtti 37 Vajravarahi .. .. 139

6 Vak-praja or Vagbhata . . 141
Uttaradhyayana-siitra . .

Uttaravahini . . . . 1 50 Vakyapadiya . . . . 27

TTvasagadasao . . . . 23 Valabhi .. .. xviii, 13

Valid . . . .
94, 100
V .. .. ..74
8 Validity
VacakScarya ., ..
Valid knowledge 4, 10, J5, 16, 19,
VScaka-^ramana . . . . 8
21, 28, 29, 32, 40, 43, 54, 55,
Vacaspati .. 53, 105
84, 99, 109, 110, 129,132
Vaoaspati Mi>ra xvii, 23, 49, 66,
VaiiaPala .. .. 131,149
81. 86, 88, 105
Vande-dpal-brtseg^ .. 121
Vada . . . . . . 8, 44
Vande-nam-mkha> . .
118, 120
Vada-maharnava . . 36, 37
Vande-yo-^-sde .. 120,135
Vadamyaya .. 117, 120, 125
Varahamihira . . . . 6, 14
Vada-nyaya-vrtti-vipancitar-
Vararuci 122
tha .. .. ..125 . . . . . .

120
Vardhamana . . . . 1 ,
54
Vfida-nyaya-vyakhya . .

Vardhamana-suri . . . 3
Vadi .. .. ..40,44
Vadin .. .. ..34 Varendra 121, 122, 123, 124, 136,
148, 151
VSdipravara . . . . 38
vide Vakpraja.
Vasubandhu xix, 74, 75, 76, 78,
Vagbhata :

80,81, 146
VagiSvarakirti .. 137,141,151
Vasubhuti .. .. 2
Vahyartha .. ..129
Vasudhara . . . . 141
Vahyartha-siddhi-karika . 130 .

Vasudhara Raksita . . 100

Vaibha?ika 65, 66, 67, 74, 75, 78,
130 VasuMitra ., .. 63
Vatsagotra . . . . 9
Vaidharmya ..17, 20, 31, 90
Vatsiputra . . 66, 128
Vaidharmya-dr?tantabhasa 20, 21
97 Vatsiputrlya . . 65, 66, 80

.. .. 112 Vatsi-suta . . . . 9
Vaidharmyavat
.. ..148 Vatsyayana xvii, 53, 86, 87
Vaidfiryakarpo
Vairasvami .. .. 47 Vattagamani . . . . 58
 GENERAL INDEX. 187

Page Pag*
Veda 62, 103 Vikala .. .. ..41
Vedanga . . .. 103 Vikrama 1, 2, 35, 63, 131
Vedanta . . .. 51 Vikramaditya xix, xx, 6, 14, 15,
Vedaritasutra 23, 105 22, 81, 146

Vedantin . . .. 82 Vikramampura .. . . 117

Vengi 81, 82 Vikrama samvat . . . . 49

Venkapatta .. 36 Vikramatfla xx, xxi, 79, 135, 136,

Verbal . .
12,42 137, 138, 139, 140, 141, 146,
Verbal fallacy .. 43 148, 150, 151

Verbal testimony 4, 10, 15, 32, 40,

VimalaCandra .. 119,140
*41, 85, 88, 89, 130 VimalaDasa .. .. 8

Vibhasa ., .. ..66 Vimaihsa . . 60

Vibhasa-sastra .. .. 67 VImamsi . . . 60

Vinaya .. .. .. 146
Vibhasa-vinaya . . . . 76
48 Vinayaditya . . . . xx
Vicaramrta-samgraha . .

Vicara-ratna-samgraha . . 5 Vinayaka .. ..133

14, 48 Vinaya Pitaka 57, 58, 59, 63, 78
Vicara-sara-prakarana 1,

Vicarasreni . . . . 1 Vinaya Vibhaf a . . . . 63

Vicitradvaitasiddhi . . 140 Vinaya Vijaya Gam . . 13

44 Vindhya .. 103, 104, 148

Virtory . . . .

Vidarbha .. .. 68 VinltaBeva .. 119, 121, 140

Vinnana 59
Vidhi .. .. ..30 . . . . . .

. 7
Vidyabhusana, Satis Chandra
. .
Vipaksa . .

. . 7
i, xvi, xxi, 63, 66, 67, 68, 70, Vipak?a-pratisedha
71, 72, 76, 80, 121, 122, 124, Viparitanvaya ..20, 21, 97, 116
133, 138, 140, 150 Viparyaya ., .. 40

Vidyadhara .. .. 121 Vlra .. 13,35

Vidy a m 5tra-siddhi-astra- Viraha .. 49,50
vyakhya .. ..102 Viruddha 18, 94, 111, 113

Vidyananda 23, 26, 27, 28, 34, 37, Viruddhakaryopalabdhi . . Ill

82, 105 Viruddha vyabhicari . . 114

Vienna . . . . . . 35 Viruddhavayaptopalabdhi . . Ill
Vienna Oriental Journal . . 35 Visalamalavati . . xvii , 1 24

Vigraha Pala . . . . 149 Visalamalavati-nama-pramana-

Vigraha-vyavartani-karika . . 70 samticcaya-tlka xvii, 124

Vigrahavyavartani vrtti 70 . .
Visaya . . 28, 40
Vihara xx, 104, 125
. . . . Visesa .. 17,32,128
Vijaya .. .. ..37 Visnuvardhana .. . . 81

47, 50 Visual .. .. 10
Vijayasena . .

Vijnana .. .. ..59 Visuddha-simha .. 121, 130

Vijfiapti-matra-gi<Jdhi . , 140 Visvanatha .. .. xvii

188 MEDIEVAL SCHOOL OF INDIAN LOGIC.

Page Page
Vitanda 62 Word for the sake of others 106
Vitaragastuti 61 Wordsworth, Mr. W. C. . . xvi
Vivartavada .. 129 Wordy .. .. ..62
Vivrti . . 13, 133 World . . . . 60, 129
Vow . . 5, 45 World-renowned . . . . 37
Vrata .. 5,46
Vrddhavadi 14
Xylograph xv, 72, 100, 101, 108,
Vrhadgaccha 60
109, 121, 125
VrhatH3vayambhu-purana . . 160
Vyaghra-sisuka .. .. 47 Yajfia . . . . 147
Vyapaka .. 29, 111 Yakini .. 48
Vyapakanupalabdhi . . Ill Yaksa Pala .. 149
Vyapaka viruddhopalabdhi . . Ill Yamari . .
xviii, 141

Vyapti 18, 20, 29, 42, 48, 92

. . Yasodharma Deva . . 14
Vyaptigraha .. .. 66 YaSovijaya 39, 50, 51, 52, 54, 131
Vyapya . . . .
29, 30, 31 133
Vyatireka . . . . 32 Yasovijaya Gam . . . . 54
Vyatireki . . . . 31 YaSovijaya-granthamala 6, 39, 52,

Vyavahara .. 4,11,21 53, 55

Vyavaharabhasa . . . . 43 Yasovijaya PathaSala . . 55

Vyavahara-sutra . . . . 6 Yauga . . . . 64
Vyavaharika .. .. 16 Yoga 10, 27, 33, 62, 65, 71, 73, 83
Yogacara xix, 51, 66, 67, 71, 72,
W 74, 75, 78, 102, 122
Yogacarya . . . . 71
Waddell, Col. 78, 124, 129, 161
Yogacaryarbhumi-sastra . . 83
Wassilief . .
67, 106
Yogasastra . . . . 45
Wassiljew .. .. 68
War .. .. ..62 Yogin .. .. ..141
Water .. .. ..22 Yuan Chwang 63, 67, 68, 71, 72,
73, 74, 75, 80, 146
Watters, Mr. 63, 67, 68, 71, 72, 73,
Yuga-pradhana . . . . 5
74, 76, 80, 146
Yuga-pravara . . . . 6
Weber, Dr. 3, 4, 6, 37, 60, 51, 53
Weir Smyth .. .. 4
YukaRon .. .. 73

Yukti-prayoga .. .. 139
Wenzel, Dr. .. .. 71
Yuktisastika karika .. 70
Wheel .. .. ..100
Yuktyanusasana .. .. 23
Wheel of Reasons . .
99, 100
White, Mr. Claude . . xvi Yul-lho-phyog .. ..107
Wijesimha .. 58, 61, 66, 67
Williams, Monier . . . . 63 Za-hor . . 99, 124

Winding up . . 62 Zaschuh . . .. 76
Word .. 85,88,89,106,111 Zla-wa-dge-bsflen .. 121