100 Journal of the Asiatic Society of Bengal [February, 1907. 



f 



Tibetan by the Indian sage Jinamitra and the interpreter of Shn- 



<!hen named Vande-ye-ses-sde. 



13. Nynyahindutika^ (Tib. : Rigs pahi-thigs-pahi-rgya-cher- 



hgr6l"wa) — " a detailed explanation o£ Nyavabindu (No 11) " by 

 Dharmottara (Ti»K : Chos-mchog). It extends over 63 leaves 

 (leaf 43—106) of the Tangyur, mdo, she, and begins with an 

 invocation to Manjn-sri-kumarabhuta. It was translated into 

 Tibetan first by the Indian sage Jnana^jarbha and the interpreter 

 of Shu-chen named .Gelong Dharmaloka, and afterwards neatly 

 by the Indian sage Snmati-kirti and the Tibetan interpreter 

 belong Blo-ldan-ses-rab, who obtained a copy of the work from 

 the Middle Country (that is, Magadha). 



14. Nydyahindu-piiTvapakse-sarnksipta (Tib, : Rigs-pahi- 

 thigs pahi-phyogs-sna-ma-indor-bsdus-pa) — a Bummary of the 

 objertions to (or criticisms on) Ifyavabindu, by Kamala-sila of 

 wide fame. It extends over nine leaves (leaf 106 — 115) of the 

 Tangynr, mdo, she, and begins with an obeisance to the Supreme 

 Blessed one. It was translated into Tibetan by the Indian SJ^ge 

 Visnddha-sifi and the interpreter of Shu-chen named Gelong Dpal- 

 rtsegs-raksita. 



15. Nynyahindu-fnmlnrtha^ (Tib. : Rigs-pahi-fhigs-pahi-don- 



bsdus-pa) — ** the purpoit of Nyayahindu '* by Jinamitra. It con- 

 sists of one leaf only (leaf 115 — 116) of the Tangynr, jpdo, she, 

 ^nd begins with an invocation to Manjn-^ri-kumarabhQta. It 

 was translated into Tibetan by the Indian Teacher Snrendra- 

 bodhi and the interpreter of Shu-chen named Vande-ye-ses-sde. 



16. lletuhmdu-nnma-prakarana (Tib. : Gtan-tshigs-kyi- 

 thigs-pa-shes-bya-wahi-i-ab-tu-byed-pa) — "a treatise on a drop of 

 reason *' by Dharmakirti. It extends over 20 leaves (leaf 

 355 — 375) of the Tangyur, mdo, ce, and begins with an invocation 

 to Buddha. The three chapters, into whhih it i^' divided, treat 

 i-espectively of the following: — (I) svabhava, Tib.: ran-bshin- 

 gyi-gtan-fshig-kyi skabs, or the relation of identity between the 

 reason (that is, middle term) and the major term; (iJ) karya, 

 Tib. : hbras-buhigtan-tsfdgs, or the relation of effect and cause 

 between the middle t^rm and the major term; and (3) anupa- 

 labdhi, Tib.: rai-dmigs-pahi-gtan-tshigs, or the relation of non- 

 perception between' the middle term and the (heterogeneous) 

 major term. 



17. Hetuhindu'tlka (Tih. : Gtan-tsliigs-kyi-thigs pa-rgya-oher- 

 hgrel-wa)—" a detailed explanation of Hetubindu'' by Vinlta- 



i Tbe Tibetan version of Nyayabindutika bv Dharmottara, together with 

 tlift Nyayabimiu by Dhartnnkirri has b^en edireri by F. J Sherbat*?ki and 

 pnblishefi in the St. Peterabure Hibliother.a Bu<ldhica series. 1904. 



Ti.e Sanskrit vemnn of m e Nyay;tbntdntika by I )harmottarji, together 

 with KvayaiSndn. wns edited by Prof. P, Peterson and publislied in the Bib- 

 liothecji Indica series, Calcutta, IRHQ " , 



2 ThH<»riginH.l readinpr is : •' Nyayabindu-pandirrha/' which may also be 

 restored as ''Kyayubindu-plndartha or Nylyabindu-pindirartha." 'the 

 ineaniritf. according to the Tibetan version, is:— ' the abridged meaning of 

 ^yayabindu* " 



