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ABBREVIATIONSAnekSntaj. Anekanta-jaya-pataka of Haribhadra (Jain),AK.Abhidharmakosa.AKB.Abhidharmakosabhasya.BB.Bibliotheca Buddhica.BI.Bibliotheca Indica.CC.The Central Conception of Buddhism and the Meaning of theterm Dharma (London 1923, R. A. S.).CPR.Critique of Fure Reason by Kant, transl. by Max Miiller.ERE.Encyclopedia of Religion and Ethics.GGN.Gottinger Gelehrte Nachrichten.IHQ.Indian Historical Quarterly (Calcutta).JBORS. Journal of the Bihar and Orissa Research Society.JRAS. Journal of the Royal Asiatic Society.Khand. Khaudana-khanda-khadya by Sriharga.Mallavadi. Nyaya-bindu-tlkri-tippani by this author, different from the tippanipriDted by me in the BB.Madhy, v. Mula-madhyamika-karika-vrtti by Candrakirti.Nirvana. The Conception of Buddhist Nirvana (Leningrad, 1927).NB.Nyayabindu by Dharmaldrti.NBT. Nyayabindutika by Dharmottara.NBTT (orTipp. simply) Nyayabindutlka-tippani ed. by me in the BB and erroneouslyascribed to Mallavadi, g. c.NBh.Nyaya-bhasya.NK.Nyaya-kanika (reprint from the Pandit).NKandali. Nyaya-kandali by Sridhara (Vizian).NMukha. Nyaya-mukha by Dignaga, transl. by Tucci.NV.Nyaya-vartika (BI).NVTT (alsoTatp). Nyaya-vartika-tatpurya-tika (Vizian).NSNyaya-sutra.Parisuddhi Nyaya-vartika-tatparya-tTka-parisuddhi (BI).Pr. vart. Pramana-vJirtika by Dharmaklrti.Pr vinisc. Prainlma-viniscaya by the same.Pr. 8amucc. Pramana-samuccaya by Dignaga.SD.Sastra-dipika by Partbasarathimisra.SDS. Sarvadarsanasangraha (Poona, 1924).Tipp,Nyayahindutika-tippani by unknown author edited by me iu the BBand erroneously ascribed to Mallavadi q. c.Tatp. cp. NVTT.VS.Vaisesika-sutra.
PREFACEThis work claims the consideration of the historian of the cultureof Asia, of the Sanscrit philologist and of the general philosopher.It is the last of a series of three works destined to elucidate whatis perhaps the most powerful movement of ideas in the history ofAsia, a movement which, originating in the VI century BC. in thevalley of Hindustan, gradually extended its sway over almost thewhole of the continent of Asia, as well as over the islands of Japanand of the Indian archipelago. These works are thus concerned aboutthe history of the ruling ideas of Asia, Central and Eastern. 1It also claims the consideration of the Sanscritist, because it isexclusively founded on original works belonging to the Sastra class;these are Indian scholarly compositions, written in that specific scientificSanscrit style, where the argument is formulated in a quite specialterminology and put in the form of laconic rules; its explanationand development are contained in numerous commentaries and subcommentaries.To elucidate this quite definite and very precise terminologyis the aim of a series of analytical translations collected in thesecond volume. 21 A systematical review of the full extent of that literature which under thegeneral name of the «Law of the Buddha » migrated from India into the northerncountries, compiled by the celebrated Tibetan savant Bu-ston Einpoche, is nowmade accessible to European scholars in a masterly translation by E. Obermiller,cp. his History of Buddhism by Buston (Heidelberg, 1931). The ruling ideas ofall this enormous bulk of learning are 1) a monistic metaphysics and 2) a logic.The metaphysical part will be fully elucidated in a series of works ofwhich the geoeral plan has been indicated in the Introduction to our editionof the A bh is am ay alankara (Bibl. Buddh. XXXIII). In realization of this planE. Obermiller has already issued two works, 1) The Sublime Sciencebeing a translation of Asanga's Uttara-tantra (Acta Orient., 1931) and 2) TheDoctrine of Prajna-paramita acco rding to the A bhisamay alankaraand its commentaries (A. 0. 1932). The place which Logic (tshad-ma) occupiesin the whole purview of Buddhist literature is indicated by Buston in hisHistory, cp. p. 45—46, vol. I of the translation.2 In order to facilitate the verification of our analysis we quote the originalterm in a note. By utilizing the index of Sanscrit and Tibetan words appended tothe second volume the contexts will be found, on which the interpretation of the -term is based.
Page 5: TO THE DEAR MEMORYOFMY BELOVED MOTH
Page 8 and 9: VIPagePart IL —The Sensible World
Page 10 and 11: VIIIPageg) The Causal and Hypotheti
Page 14 and 15: XIIIn addressing itself to the phil
Page 16 and 17: VaiSesika
Page 24 and 25: NirvaNa,Svatantrika
Page 26 and 27: 12 BUDDHIST LOGICby two great men,
Page 28 and 29: 14 BUDDHIST LOGICgreatest men of th
Page 30: Nirvana
Page 34: 20 BUDDHIST LOGICThe Sankhya system
Page 37 and 38: INTBODUCTION 23which our speech con
Page 39 and 40: INTBODUCTION 2 5external world corr
Page 41 and 42: INTRODUCTION 2 7blems. The Buddhist
Page 43 and 44: INTRODUCTION 29or followed the habi
Page 45 and 46: INTRODUCTION 31and criticized as su
Page 47 and 48: INTRODUCTION 33just as he dissented
Page 49 and 50: INTRODUCTION 35He died in Kalinga i
Page 51 and 52: INTRODUCTION 37§ 10. THE WOEKS OF
Page 53 and 54: INTRODUCTION 39rence from syllogism
Page 55 and 56: INTRODUCTION 41esteem by the Tibeta
Page 57 and 58: INTRODUCTION 43differed radically i
Page 59 and 60: INTRODUCTION 45Jnanasirt, but the f
Page 61 and 62: INTRODUCTION 473s^ Sub-commentary b
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INTRODUCTION 4 9Souls, all Universa
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INTEODTTCTION 51of view. These conc
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INTBODUCTION 5 3This new logic was
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INTKODUCTION 55In the next century
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INTBODUCTION 57and introduce the co
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PART I.REALITY AND KNOWLEDGE,(prama
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BEALITY AND KNOWLEDGE 61inferences
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CandrakirtiNyaya-Naiyayikas,
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BEALITY AND KNOWLEDGE 65such causes
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BEALITY AND KNOWLEDGE 67that every
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EEALITY AND KNOWLEDGE 69is only an
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REALITY AND KNOWLEDGE 71Wherever th
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BEALITY AND KNOWLEDGE 73different s
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BEALITY AND KNOWLEDGE 75in India, j
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EEALITY AND KNOWLEDGE / /from sheer
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PART II.THE SENSIBLE WORLD.CHAPTER
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THE THEOBY OP INSTANTANEOUS BEING 8
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THE THEORY OF INSTANTANEOUS BEING 8
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THE THEOBY OP INSTANTANEOUS BEING 8
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THE THEOBY OF INSTANTANEOUS BEING 8
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THE THEOEY OF INSTANTANEOUS BEIN0 9
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THE THEOEY OF INSTANTANEOUS BEING 1
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THE THEOKY OF INSTANTANEOUS BEING 1
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THE XHEOEY OF INSTANTANEOUS BEING 1
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CAUSATION 119CHAPTER II.CAUSATION(P
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CAUSATION 121a tight embracement by
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CAUSATION 123It is clear that this
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CAUSATION 125means that to be real
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CAUSATION 127There are thus two cau
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CAUSATION 129instead of explaining
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CAUSATION 131event». That is to sa
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CAUSATION 133characterized in all i
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CAUSATION 135measure in which they
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CAUSATION 137No one there is who as
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CAUSATION 139but later on, under th
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CAUSATION 141The meaning of the ter
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CAUSATION 143acceptance of a double
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CAUSATION 145it must have been for
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SENSE-PEBCEPTION 147our conceptual
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SENSE-PERCEPTION 149every cognition
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SENSE-PERCEPTION 151is something qu
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SENSE-PERCEPTION 153Dignaga quotes
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SENSE-PEKCEPTION 155transfer us int
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SENSE-PERCEPTION 157cognition that
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SENSE-PEKCEPTION 159distinguished f
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SENSE-PERCEPTION 161only way of dir
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SENSE-PERCEPTION 163c) Introspectio
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SENSE-PERCEPTION 165inner sense, 1
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SENSE-PEE CEPTION 167«In every cas
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SENSE-PERCEPTION 1 6 9by its very e
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SENSE-PERCEPTION 171of a special st
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SENSE-PEKCEPTION 173According to th
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SENSE-PERCEPTION 175criticized by D
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SENSE-PEKCEPTION 177make any suffic
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SENSE-PERCEPTION 179conception, and
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ULTIMATE EEALITY 181CHAPTER IV.ULTI
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ULTIMATE REALITY 13313) it is non-e
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ULTIMATE BEAUTY 185ral essence, 1 t
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ULTIMATE BEALITY- 1S7ratio to the d
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ULTIMATE REALITY 183The vagueness i
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ULTIMATE REALITY 191translucent. Ev
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ULTIMATE REALITY 193affirmation ana
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ULTIMATE REALITY 195A Jain philosop
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ULTIMATE REALITY 197existence, the
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ULTIMATE BEALITY 199have seen, is q
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ULTIMATE REALITY 201which is not ul
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ULTIMATE BEALITY2OSthe ultimately s
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JUDGMENT 205if we like, also call a
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JUDGMENT 207spection. l But the mom
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JUDGMENT 209The moment of intelligi
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JUDGMENT 211stroke to each pot and
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JUDGMENT 213as, e. g., of the moon
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JUDGMENT 215stopping 1 at some of t
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JUDGMENT 217The categories of the B
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JUDGMENT 219We will find them, or t
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JUDGMENT 221what is external and si
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JUDGMENT 223is affirmed with full c
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JUDGMENT 225In Mahayana the theory
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JUDGMENT 227course consists in a de
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JUDGMENT 229distinction, says J. S.
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INFERENCE 231CHAPTER II.INFERENCE.
Page 247 and 248:
INFERENCE 233a combination of them,
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INFERENCE 235quality of the subject
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INFEEENCE 237would have been cogniz
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INFERENCE 239of the Mark as present
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INFERENCE 241resort to imagination
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INFEBBNCE 243similar and disagreeme
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INFERENCE 2452. In Similar only.3.
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INFEBENCE 247Dharmakirti attached s
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INFERENCE 249There is no third poss
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INFERENCE 251Strictly speaking both
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INFERENCE 253We shall thus have two
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INFERENCE 255different varieties of
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INFERENCE 257or, if the objective r
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INFERENCE 259the other only when th
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INFERENCE 261fore in safety against
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INFERENCE 263although they are inde
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INFERENCE 265perception nor inferen
Page 281 and 282:
INFERENCE 267establish a relation o
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INFERENCE 269§ 16. SOME EUROPEAN P
Page 285 and 286:
INFERENCE 271Remains the problem of
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INFEBENCE 273analytical in the sens
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SYLLOGISM . 275CHAPTER III.SYLLOGIS
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SYLLOGISM 277Inference for one self
Page 293 and 294:
SYLLOGISM 279and 2) is the Middle d
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SYLLOGISM 281degree, as the major p
Page 297 and 298:
SYLLOGISM 283and its absence from a
Page 299 and 300:
SYLLOGISM 285An analytical deductio
Page 301 and 302:
SYLLOGISM 287ipsvus, the other to t
Page 303 and 304:
SYLLOGISM 289therefore stated that
Page 305 and 306:
SYLLOGISM 291He envisaged inference
Page 307 and 308:
SYLLOGISM 293the example of the Vai
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SYLLOGISM 295Buddhism, and all thin
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SYLLOGISM 297proposition necessaril
Page 313 and 314:
SYLLOGISM 299Induction. Aristotle d
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SYLLOGISM 301as the Hindus say, wil
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SYLLOGISM 303not be reversed. The s
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SYLLOGISM 305and one of the moods o
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SYLLOGISM 307in the first. Dharmott
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SYLLOGISM 309calls the Aristotelian
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SYLLOGISM 311In this sense the logi
Page 327 and 328:
SYLLOGISM 313the effect, or the maj
Page 329 and 330:
SYLLOGISM 315Where there never is f
Page 331 and 332:
SYLLOGISM 317principles of Identity
Page 333 and 334:
SYLLOGISM 319than Causality (betwee
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LOGICAL FALLACIES 321of fallacies a
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*16F\\\ „635 3a ^ ^/O / * -\/oyer
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LOGICAL FALLACIES 325other interdep
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LOGICAL FALLACIES 3271. When P is r
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LOGICAL FALLACIES 329minor term, wi
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LOGICAL FALLACIES 331contradictoril
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LOGICAL FALLACIES 333Above and bene
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LOGICAL FALLACIES 335included. If w
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LOGICAL FALLACIES 337presence of th
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LOGICAL FALLACIES 339its absence in
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LOGICAL FALLACIES 3414) abandoning
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344 BUDDHIST LOGICcan always be don
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346 BUDDHIST LOGICtell, since there
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348 BUDDHIST LOGICone another, doub
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350 BUDDHIST LOGICthese realistic s
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352 BUDDHIST LOGICnaive reader by a
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354 BUDDHIST LOGICillogical and new
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356 BUDDHIST LOGICnon-linguistic, e
Page 372 and 373:
358 BUDDHIST LOGICthe real connecti
Page 374 and 375:
360 BUDDHIST LOGICdependence of the
Page 376 and 377:
362 BUDDHIST LOGICthen only be eith
Page 378 and 379:
364 BUDDHIST LOGICalways the work o
Page 380 and 381:
366 BUBDHIST LOGICThus a fancied pe
Page 382 and 383:
368 BUDDHIST LOGICBuddhists Non-exi
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370 BUDDHIST LOGIC§ 3. THE FIGUBES
Page 386 and 387:
372 BUDDHIST LOGICConclusion. On th
Page 388 and 389:
374 BUDDHIST LOGICof the object, wh
Page 390 and 391:
376 BUDDHIST LOGICMajor premise. Wh
Page 392 and 393:
378 BUDDHIST LOGICsense?, this figu
Page 394 and 395:
380 BUDDHIST LOGICopposed to the fa
Page 396 and 397:
382 BUDDHIST LOGICand its cognition
Page 398 and 399:
384 BUDDHIST LOGICis established wh
Page 400 and 401:
386 BUDDHIST LOGICis incognizable i
Page 402 and 403:
388 BUDDHIST LOGICand non-existence
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390 BUDDHIST LOGICScholastic Vedant
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392 BUDDHIST LOGICThat this is real
Page 408 and 409:
394 BUDDHIST LOGICEns, the Hoc-Aliq
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396 BUDDHIST LOGICBut although it i
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398 BUDDHIST LOGIChut Brentano and
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BUDDHIST LOGICCHAPTER II.THE LAW OF
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402 BUDDHIST LOGICsomething incompa
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404 BUDDHIST LOGICof Excluded Middl
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406 BUDDHIST LOGICthe following par
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408 BUDDHIST LOGICbut only to const
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410 BUDDHIST LOGICFor Instantaneoun
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412 BUDDHIST LOGICA thing possessin
Page 428 and 429:
414 BUDDHIST LOGICwas in this respe
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416 BUDDHIST LOGICThemselves, which
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418 BUDDHIST LOGICDouble Negation n
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420 BUDDHIST LOGICthere is absolute
Page 436 and 437:
422 BUDDHIST LOGICWe have seen that
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424 BUDDHIST LOGICthat it can be ad
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426 BUDDHIST LOGICmuch more akin to
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428 BUDDHIST LOGICnon-existent, ind
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430 BUDDHIST LOGIC« There are in t
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432 BUDDHIST LOGICEns does not exis
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434 BUDDHIST LOGICAn idea «in itse
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436 BUDDHIST LOGICthe Aristotelian
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438 BUDDHIST LOGICHe therefore conv
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440 BUDDHIST LOGICdifferent. It is
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442 BUDDHIST LOGICBut the Buddhist
Page 458 and 459:
444 BUDDHIST LOGICCHAPTER III.UNIVE
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446 BUDDHIST LOGICsubstances! But n
Page 462 and 463:
448 BUDDHIST LOGICWe see that the a
Page 464 and 465:
450 BUDDHIST LOGICSince all things
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452 BUDDHIST LOGICvidual it somehow
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454 BTJDDHIBT LOGICsuggests to the
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456 BUDDHIST LOGICto the reality of
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458 BUDDHIST LOGICWhat is indeed th
Page 474 and 475:
460 BUDDHIST LOGICaffirmation, «pu
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462 BUDDHIST LOGIC(Jinendrabuddhi,
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464 BUDDHIST LOGICstood as the dire
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466 BUDDHIST LOGICtion) of repudiat
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468 BUDDHIST LOGICfrom its varietie
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470 BUDDHIST LOGICd) The experience
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472 BUDDHIST LOGIC(316. 25). ((Nega
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474 BUDDHIST LOGICSimple Negation m
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476 BUDDHIST LOGICalone). They have
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478 BUDDHIST LOGICment of some of t
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480 BUDDHIST LOGICexist some common
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482 BUDDHIST LOGICness. E. g., inst
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484 BUDDHIST LOGICand the Indians.
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486 BUDDHIST LOGICsensation just as
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488 BUDDHIST LOGICled «privative^;
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490 BUDDHIST LOGICthoroughly invest
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492 BUDDHIST LOGICat the same time
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494 BUDDHIST LOGIC10) This direct a
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496 BUDDHIST LOGICall? Was Sigwart
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498 BUDDHIST LOGICwith affirmation.
Page 514 and 515:
500 BUDDHIST LOGICamazing in the hi
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502 BUDDHIST LOGICProfessor Ulrici'
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504 BUDDHIST LOGICFrom the summary
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506 BUDDHIST LOGICPART VREALITY OF
Page 522 and 523:
508 BUDDHIST LOGICto reality. The f
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510 BUDDHICT LOGIC§ 4. CBITICAL RE
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512 BUDDHIST LOGICfrom other things
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514 BUDDHIST LOGICledge should aban
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516 BUDDHIST LOGICits real Elements
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518 BUDDHIST LOGICrial object is ne
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520 BUDDHIST LOGICand appearing to
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522 BUDDHIST LOGICmust exist, and t
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524 BUDDHIST LOGICboth see two real
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526 BUDDHIST LOGICis very subtle an
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528 BUDDHIST LOGICis contained in t
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530 BUDDHIST LOGICthan anything can
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532 BUDDHIST LOGICtual judgment. 1
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534 BUDDHIST LOGIC5) The ultimate r
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536 BUDDHIST LOGICand cognition is
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538 BUDDHIST LOGICor illumined, in
Page 554 and 555:
540 BUDDHIST LOGICBuddhist. You nee
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542 BUDDHIST LOGICd) Fourth Convers
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544 BUDDHIST LOGICneous. We call it
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546 BUDDHIST LOGICis expressed in t
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NyAya-kanika,NyAya-praveSa, ^PaNcap
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550 INDEX OF PROPER NAMESJacobi, F.
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INDEX OF MAIN LOGICAL TOPICSAnalyti
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554 INDEX OF MAIN LOGICAL TOPICS(he
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556 INDEX OP MAIN LOGICAL TOPICSnec
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558 APPENDIXAPPENDIX.Professor Ui i
Page 574:
560 ADDENDA ET CORRIGENDAPage214217
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