________________ INTRODUCTION ix developed into a systematic Holy Order (Sangha). To fulfill the needs of the Sangha it became necessary continuously to increase the followers of Buddhism. This was possible only through a proper propagation of Buddhism. The best method to propagate a faith is to explain and analyse the tenets of the system through a dialectical approach. In Buddhism the dialectical approach reached such a climax that some Buddhist scholars regarded Dialectics as an integral portion of the Abhidhamma.1 But really speaking, Dialectics is a secular science, and not a spiritual discipline. The primary aim of Dialectics is to win the battle of words by defeating or confounding the opponent. In doing so, on some occasions one has to keep aside one's own scriptural tenets and try to win the case by other means. Keeping this point in view, the Vyakhyayukti points out how very often a logician does not care to follow the scripture? ; in fact he has no direct realisation of truth through the self experience of samadhi. His frequent ignorance or scanty regard for the scriptural truth often cuts at the very root of a system. That is why Acharya Asanga says that argumentation should follow the scripture.3 We should argue on the basis of scriptural tenets, since Authority (apta-vakya) is the foundation of truth, and not argument. It is in this way, as pointed out by Acharya Asanga, that the study of the art of Dialectics with other arts became necessary to refute the position held by the opponent.4 Thus, we arrive at the conclusion that though the Buddha aimed at preaching the way to Nirvana through self-realisation, it became necessary to learn the Dialectical method of discussion which is purely empirical in character. 1 Bu-ston, History of Buddhism-Trans. Dr. E. Obermiller, Heidelberg, 1931, part I, p. 45. 2 Ibid. 3 'अदृष्टसत्याश्रयो हि तर्कः कश्चिदागमनिश्रितो भवति / ' -Mahayanasutralankara, 1, 12. * Mahayana-sutralankara, 11, 60. [Compare the view of Sankara - If ITAT: TTTT Team अप्रतिष्ठा भवन्ति / अत आगमवशेनागमानुसारितर्कवशेन च चेतनं ब्रह्म जगतः कारणमिति 'faqat I Vedanta-sutra, II. 1. 11. Gen. Editor.]
