Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

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D. D. Daye
Footnotes : 1. This article is an excerpt from an almost completed monograph on comparisons
of formalism in Anglo-European and early Buddhist formal logics. However here, my textual for the parārthānumāna (cited hereafter as the PA) sources are Nyāyapraveśa and the Nyāyamukha.
Sanskrit editions of the Nyāyapraveśa (cited hereafter as NP) may be found in : Dhruva, A. B. The Nyāyapraveśa, Part I, Gaekwad's Oriental Series, Baroda, 1930; Ui, H. Bukkyo Ronrigaku (Buddhist Logic), Tokyo, 1944; Mironov, N.D., "Nyāyapravesa, 1, Sanskrit Text, edited and reconstructed,” in Tạoung Pao, Leiden, 1931, pp. 1-24; Tachikawa, M., "A Sixth-Century Manual of Indian Logic,” in Journai of Indian Philosophy, I (1971) p. 111-145, Toronto. A Chinese translation of this text may be found in the Taisho Shinshū Daizokyo, Buddhist Tripitaka, Vol. 32, no 1630, 11-13. The Tibetan translation has been edited by V. Bhattacharya in The Nyāyapraveśa, Part II, Gaekwad's Oriental Series, Baroda, 1927 and in the Tibetan Tripitaka, Peking edition, Reprint, edited by D.T. Suzuki, Tokyo, 1962, No. 5706, 130, 74-76. The other text, the NM, is the Chinese translation of Dignāga's Nyāyamukha, Taisho, Vol, 32, 1628. Textual examples could have been taken from a wide variety of Sanskrit texts, but I picked this one for four reasons: 1) I have worked with these texts in Chinese and Sanskrit most often; 2) Tibetan and Japanese editions are available : 3) it is available in all four languages thus being at hand for more scholars; and 4) it seems to me to be representative of many of the interesting but messy problems common to a formal lineage slowly emerging out of an ordinary-language tradition of debate and reliance on concrete examples.
There follows my paradigmadic example, model 1, of the PA. The following is a representative example of a PA reconstructed from the Nyāyapraveśa. "An Introduction to Logical Analysis." This may be taken as a general paradigm of the Buddhist PA schemas; the old chestnut "the mountain has fire because it has somke" is not typical, for it is empirically contingent, whereas many Indian schemas are not directly empirically contingent at all. Thesis. “SOUND (IS) IMPERMANENT" (paksa') sabdo'nityaḥ Justification : BECAUSE (IT POSSESSES THE PROPERTY OF) CAUSAL
GENERATEDNESS (hetu?) kptakatvāt Warrant : WHATEVER (IS A) CAUSALLY GENERATED (THING), THAT
(IS) WELL KNOWN (AS AN) IMPERMANENT (THING) (drstānta) yat krtakam tad anityam drstam Similar Exemplification ......AS (IN THE CASE OF SPACE, ETC. (sapakşa) yāthā ghata-adis