14. Indian Logic as preserved in Tibet. 



By MAHAMAHOPlDHYlrA SatIS ChANDRA VidtIbHUSANA 



M.A., M.E.A.S. • ' 



On an examination of some volumes of the Tibetan Block 

 Prints bronght down to Calcutta hy the late Tibet Mission, and of 

 two volumes of the Hodgson collection, graciously lent to me 

 by Mr, F. W. Thomas of the India Office, London, I have come 

 across twenty-five Indian Buddhist works on Logic in faithful 

 Tibetan translations. The following pages give a short account 

 of these twenty-five works that were composed in India between 

 400—1200 A.D, With the exception of Ifos. 11 and 13, the 

 Sanskrit originals of which were, under unique circumstances, 

 discovered among the palm-leaf manuscripts preserved in the 

 Jain temple of S'antinath, Cambay, these works are no longer 

 available in India or Nepal and were probably destroyed 

 on the decline of Buddhism here. But they have been care- 

 fully preserved in Tibet in literal translations. These transla- 

 tions, of which I have appended a brief notice, are most valuable, 

 as they will throw a flood of light on the development of Logic in . 



India and 



serve as connecnng 



between the ancient 



Nyaya of Gotama about 500 B.C. and the modem Nyaya of 

 Gangesa Upadhyaya in 1400 a.d. They, moreover, show that 

 Logic was cultivated not in Mithila and Nadia alone, but also as 

 far as in Kasmira in the north, in Andhra in the south and 



Nalanda in Madhyadesa. 



1. Pramana-samuccaya ^ (Tibetan: Tshad-ma-kun-las-btus-pa, 



meaning "a collection of proofs" in verse) by Dignaga (Tib.: 



Phyogs-kyi-glaii-po). 



The work which consists of 13 leaves (leaf 1—13) of the 

 Tangynr, mdo, ce, begins with an invocation to Buddha and is 

 divided into six chapters which are named, respectively, as 

 follows: — (1) pratyaksa, Tib.: ^non-sum, or sense-perception ; 

 (2) svarthanumana, Tib.: ran-don-gyi-rje-dpag, or inference 

 for one's own self ; (3) pararthanumana, Tib.: gshan-gyi-don- 

 gyi-lje-dpag, or inference for the sake of others ; (4) tri-rupa- 

 hetn, Tib.: tshul-sum-gtan-tshigs, or three phases of the 

 middle term, and upamana-khandana, Tib.: dpe-dan-dpe-ltar- 



' ■ "' of a thing from the 



perception of a similar thing, is no separate proof " ; (5) ^abda- 

 nnmana-nirasa, Tib.: sgivi-rje-dpag-min, that is, " word or testi- 

 mony is no separate proof " ; and (6) nyayavayava, Tib, : ngs^ 

 pahi-yan-lag, or parts of a syllogism. 



recocrnition 



1 Probably the same as "The S'aetra on the groapccl inferences." 

 Vide I-teing edited by Takaknsa p. 187. 



