By F. Th. Stcherbatsky
Buddhist good judgment unearths itself because the culminating element of a protracted process Indian philosophic historical past. Its start, its development and its decline run parallel with the start, the expansion and the decline of Indian Civilization. the following the topic of Buddhist good judgment in its old connections is reconsidered in those volumes.
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Extra resources for Buddhist Logic
Cp. NK, p. , 428. 20 ff. There is no necessity at all to surmise that the Yogas mentioned by Vatsyilyana ad NS, I, 1, 29 were Patafijala Yogas as Mr. K. Chattopadhyaya, JRAS, 1927, p, 854 ff. evidently assumes. 2 On all the contradictions which arise to the Piitanjalas by assuming a personal God cp. Tux en, Yoga, p. 62 ff, 3 an-ekanta 4 ekdnta. INTRODUCTION 21 methods of thought, were nevertheless obliged to leave a loop-hole for the entrance of full mysticism and thus to support the religious theory of a Saint and of a Buddha.
And finally the brahmin S a n k a r a n a n d a , surnamed the G r e a t B r a h m i n , undertook to comment on Pramanavartika in a comprehensive work (tika) conceived on a very large scale. Unfortunately he did not finish it. The extant part contains only the comment on the first chapter (in the traditional order) and even that is not quite finished. 2 The whole work would have filled no less than four volumes, just as the comprehensive work of Yam a r i belonging to the third school of commentators.
225—250 on the traces of logical works in the Pali canonical literature and, pp. 157—163, in Jaina canonical lit. 2 Vigraha-vyavartinl, cp. Tanjur, v. tsa, quoted several times by Candrakirti. Summary by V idyabhusana, op. , p. 250, 3 Vaidalya-sutra and prakarana, ibid. The 16 padarthas are examined in the prakarana; the work is also called pramana-vihethana and praman avidhvainsana, cp. Vi
Buddhist Logic by F. Th. Stcherbatsky