________________ INTRODUCTION It is distinctly mentioned in the Pramana-samuchchaya that "it has been composed in order to cause those that adhere to heterodox views to obstain from them, since they are false, by discussing the modes of cognition and their (respective) objects. It does not, however, intend to convert any one to Buddhism by these means only, for the Doctrine is not the object of Dialectics. But, if heretical views are rejected, the Teacher's Doctrine is studied and apprehended without difficulty, since all the numerous impediments are withdrawn. He that leads to the Absolute Truth by the way of Dialectics, will be very far from the teaching of the Buddha and fail. Nevertheless, if the essence of the Lord's Teaching will endure change, it is advisable to probe it by Logic". 1 This passage clearly indicates the importance of Dialectics in Buddhism as also its limitations. 3. Seeds of Buddhist Logic in the Pramana-samuchchaya When importance came to be attached to Dialectics for propagating religious tenets, it was natural to develop some definite method of Dialectics to analyse philosophical doctrines Till the age of Acharya Dinnaga, the Buddhists used to apply the common Dialectics to prove their own views. They did not make any serious attempt to establish an independent method of their own Dialectics. They, however, realised the shortcomings of the common logical method. They began to feel the necessity of a more advanced method of Dialectics to prove the doctrines in a subtle manner. They also realised the fact that it is not sufficient to probe the views of other systems in order to establish a new doctrine. It is equally necessary to probe the means that are meant to defeat the opponent. Having this fact in view, Dinnaga composed different books on logic from the viewpoint of Buddhism. Relying mainly upon the Buddhist traditional accounts Dr. Bhattacharya has advocated the view that the date of Dinnaga was c. 345-425 A.D.2 'Dinnaga was born in a Brahmana family of Simha-vaktra near Kanchi. He was admitted to the Order 1 Buston-History of Buddhism, Part I, p. 46. 2 Tattva-sangraha, Intro. p. 73. --
