By Th. Stcherbatsky
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Additional info for Buddhist Logic. Vol. I
There he was teaching, composing his works, partaking in public disputations. Such disputations were an outstanding feature of public life in ancient India. They often were arranged with great pomp, in the presence of the king, of his court and a great attendance of monks and laymen. The existence and prosperity of the monastery were at stake. The authorized winner received the support of the king and of his government for his community, converts were made and new monasteries were founded. Even now in Tibet and Mongolia every celebrated teacher is the founder of one or several monasteries, every monastery is a seat of intense learning and sometimes great scholarship.
3 On this perplexing problem cp. Sugiura, op. cit. p. 32; Vidyabhuaana, op. , p. 267;lyengar JBORS, XII, pp. , vol. , vol. IV, pp. 221 — 227*; J. f 1928, p. 3685 1929' p. 451 and IHQ, vol. IV, p. 630. Tucci thinks that the Tarkasastra has nothing to do with Vadavidhi. But in a paper lead at a meeting of the Buddhist Research Institution at Leningrad (shortly to appear in the press) M~r Boris Vaasiliev has established that crTarka-sastraw was originally a work on the « science of logic» (jii-shih-lun~tarlca-§astra) in three volumes, in its present condition it represents one volume of collected fragments.
257. A third work of Nagarjuna — cp. ibid. — is probably spurious. INTRODUCTION 29 or followed the habit of Buddhist writers to treat dialectics in special, separate manuals. From that time we see that every author of some renoun composes his own manual of dialectics containing instructions for carrying on public disputations. During the centuries that followed, the Buddhists made no progress in logic. And this is quite natural How could it have been otherwise as long as Nagarjuna's ideas held the sway?
Buddhist Logic. Vol. I by Th. Stcherbatsky