Vol. I, No. 9.] = Dignaga and his Pramana-samuccaya. 221 
[N.S.] 
of music. Being asked whether he was Dignaga, he replied in the 
affirmative, and the king fell at his feet. Subsequently he travelled 
to the south, chiefly meeting his Tirtha controversalists in discus- 
sions. 
He restored, for the most part, the schools of religion founded 
by the former Acaryyas. Again, at Orissa, he converted to 
Buddhism Bhadrapalita, the treasury minister of the king. This 
Brahman founded sixteen viharas and placed religious men in them. 
As a proof of the perfect purity of his character, the stem of a 
Myrobalan tree, called Mustiharitaki, which cured all diseases and 
which was to be found in the garden of this Brahman, having been 
entirely withered, revived in seven days after the Acaryya had 
uttered an incantation for its restoration. 
Since he had refuted chiefly the Tirtha controversalists, he was 
called the “ Fighting Bull” (Sanskrit: Tarkapungava; Tibetan : 
VV nN — ° . . o 
EN AIQA TH AAA His pupils, combined together by religion, filled 
Aa EA) 
all countries, but he had not with hima single Sa@manera who could 
succeed him. Since he was a man of limited desires and content- 
ment, he performed during his life-time the twelve tested virtues 
and died in a solitary wood of Orissa. 
In the works of the Chinese pilgrims the name Dignaga is not 
finn 6 oidentified mentioned at all. But there occurs the 
with Dignaga name Jina, which I suppose to be identical 
: with Dignaga. Dignaga in the Brahmanic 
works, especially in those of Udyotakara and Vacaspati Misra, is 
designated as a Bhadanta. Similarly Jina in Chinese books, 
specially in those of I-tsing, is mentioned as one of the ten Bhadan- 
tas {vide I-tsing’s Takakusu, p. 181). As Dignaéga in Sanskrit 
and Tibetan books is known as an eminent logician, so is Jina in 
Chinese books. Thus I-tsing observes (Takakusu, p. 184) :— 
“ When they have understood the arguments of Hetuvidya (logic), 
they aspire to be like Jina (the great reformer of logic). I-tsing 
continues (Takakusu, p. 188) :—‘‘ When a priest wishes to distin- 
guish himself in the study of logic he should thoroughly under- 
stand Jina’s eight S/astras.” These, according to I-tsing, are :— 
1. The Sastra on the Meditation of the Three Worlds (not 
found). 
2. Sarva-laksana-dhyana-sastra (kariki)—(Nanjio’s Cata- 
logue, No. 1229), 
The Sastra on the Meditation on the Object. Probably 
Alambana-pratyaya-dhyana-sastra (Nanjio’s Cata- 
logue, No. 1173). 
4, The Sastra on the Gate of the Cause (Hetu-dvara)—(not 
found). 
The S/astra on the Gate of the Resembling Cause (not 
found ). 
6. The Nyaya-dvara (taraka) S/astra (by Nagarjuna ?)— 
(Nanjio’s Catalogue, Nos, 1223, 1224), 
wo 
Or 
