________________ INTRODUCTION xix vartika is more important, since it deals with the Omniscience as well as the Dharmakaya of the Buddha. They maintain that the significance of the Pramana-vartika does not consist in the fact of its being a treatise on logic, but in its treatment of the fundamental Reality of the Mahayana in the form of the Buddha and his specific virtues. The main object of the Pramana-vartika is to treat of the Dharmakaya, Svabhavakaya, and Jnanakaya of the Buddha. There have been many writers following Prajnakara. But they also differ from one another. Jina has supported the views held by Prajnakara and composed a commentary on the Alankara of Prajnakara. Ravigupta, who was a direct pupil of Prajnakara, also composed a commentary on the Alankara. Jina has criticised many views of Ravigupta in his commentary.1 Yamari, a pupil of Jnanasri, also composed a commentary on the Alarkara and criticised the views of Jina. Karnagomi has commented upon one chapter which was not commented upon by Prajnakara. Therefore he should also be included in the School of Dharmottara.. The commentary by Manorathanandi, which is extant, is on all the four chapters. The order of the chapters is changed and the commentary only gives verbal meanings. The commentaries on the treatises of Dharmakirti were not confined to the Sanskrit language only. Commentaries in Tibet were also composed as Buddhism spread in that territory. These commentaries are being studied even in the present age in Buddhist monasteries. It will be thus seen how the seed of Buddhist Logic sown by Dinnaga developed into a huge tree with many extensive and mighty branches like Dharmakirti, Devendrabuddhi, Dharmottara, Prajnakaragupta and others. 5. The Nyaya-bindu When there were a good number of works on logic, it was but natural to feel the necessity of a treatise explaining the principles of logic in a brief style. Dharmakirti's Nyaya-bindu is in 1 Rahulji mentions Jayananta, see, Vadanyaya, app. p. 8.
