________________ xviii INTRODUCTION work will never be fully understood. And as runs the tradition, he added at the end of the Pramana-vartika a karika to the effect, just as a river disappears in the ocean, so this my science will disappear and perish'.1 Sakyabuddhi, Prabhabuddhi, etc. are the commentators who followed Devendrabuddhi and commented on the Pramanavartika. Vinitadeva also comes under this category. But he did not compose any commentary on the Pramana-vartika. He, on the contrary, commented upon the Pramana-vinischaya and Nyaya-bindu. The second school consists of those commentators that have analysed the views of Dharmakirti purely on philosophical basis. This school was initiated by Dharmottara, who composed commentaries on the Pramana-vinischaya and Nyaya-bindu. His approach is purely logical. Since Dharmottara's activities were confined to Kashmir, his school is also called Kashmiri School. There is no doubt that the views held by Dharmakirti were made explicit by Dharmottara. What Dharmakirti expected from his direct pupil Devendrabuddhi, was fulfilled by Dharmottara. Anandavardhana, the author of Dhvanyaloka, also composed a sub-commentary on the commentary on the Pramana-vinischaya, which is not available.2 Jnanasri has also composed a subcommentary on the commentary by Dharmottara. Sankarananda, a Brahmana Pandita, also started writing a commentary on the Pramana-vartika which could not be completed. The third school is headed by Prajnakaragupta. He composed a commentary called Pramana-vartika-alankara on the Pramana-vartika excluding the Svarthanumana chapter. It is also called Pramana-vartika-bhasya. In the opinion of the commentators of this school, the Pramana chapter in the Pramana 1 Bus-ton-History of Buddhism, Pt. II, pp. 154-5. There is no such verse in the printed edition of the Pramana-vartika. Bus-ton might have followed the following verse of the Dhvanyaloka (p. 217) अनध्यवसितावगाहनमनल्पधीशक्तिनाप्यदृष्टपरमार्थतत्त्वमधिकाभियोगैरपि / मतं मम जगत्यलब्धसदृशप्रतिग्राहकम् प्रयास्यति पयोनिधेः पय इव स्वदेहे जराम // 2 Buddhist Logic, Vol. I, p. 41; Dhvanyalokatika, p. 233. The name of the sub-commentary is धर्मोत्तमा.
