Dharmakirti On Inference Of Effect - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dharmakirti On Inference Of Effect" by Ernst Steinkellner, focusing on its content and arguments:

The article by Ernst Steinkellner delves into Dharmakirti's analysis of kāryānumāna (inference of effect from cause) and its classification within his theory of logical reasons (hetu). It addresses how certain inferences, particularly those based on causality, are integrated into Dharmakirti's established framework of three types of reasons (trividha hetu).

Key Arguments and Concepts:

Reduction of Inferences to Established Categories: The paper highlights that Dharmakirti explains how seemingly non-standard inferences, including the inference of effect from cause, can be reduced to either svabhāvahetu (inference from essential property) or kāryahetu (inference from effect).
Inference from Complete Cause (samagra hetu): The core of the discussion revolves around the inference from a "complete cause" to its effect. Steinkellner argues that Dharmakirti interprets the "complete cause" as a form of svabhāvahetu.
- "Arising of an Effect" (kāryotpāda) as an Essential Property: Dharmakirti understands "arising of an effect" not as the effect itself, but as the possibility or fitness of the complete cause(s) to produce the effect (kāryotpadanayogyatā). This fitness is considered an essential property (svabhāva) of the complete causal complex because it depends solely on that complex for its occurrence.
- Distinction from Inferring the Effect Itself (kāryam eva): Dharmakirti rejects the direct inference of the effect itself from the cause. This is because the actualization of the effect depends on the sequential transformations of forces within the causal complex, and the possibility of impediments (pratibandha) to these transformations makes such an inference inconclusive (anāntikā).
Motivation for the Analysis:
- Fitting into the Trividha Hetu Scheme: The primary motivation for Dharmakirti to analyze the inference from cause to effect is to demonstrate how it can be accommodated within his tripartite system of reasons. This is particularly relevant for "mundane inferences" that are accepted in the everyday world.
- Influence of Rival Traditions: Dharmakirti's engagement with the inference from cause to effect is contextualized within his response to existing theories, particularly those from Samkhya and Nyaya, where this type of inference was well-established (e.g., pūrvavat). He aims to clarify how these inferences fit into his epistemological framework, sometimes by refuting alternative interpretations.
The Role of Anupalabdhihetu (Non-Perception as Reason): The article notes that the explanation of the "complete cause" as svabhāvahetu later serves as a model for reducing the anupalabdhihetu (inference by non-perception) to svabhāvahetu. However, Steinkellner suggests that the initial motivation for analyzing kāryānumāna was not primarily to establish a case for anupalabdhihetu, but rather to clarify the status of cause-effect inferences themselves.
"Entelechial Causality": Steinkellner proposes that Dharmakirti's framework for inference from cause to effect, particularly his emphasis on the inherent tendency of a complete cause to produce its effect, points towards a concept of "entelechial causality." This refers to causal processes that inherently progress towards a certain goal or perfection due to their own constitution, rather than solely through external mechanical causality.
Soteriological Motivation: The paper hints that the ultimate motivation behind Dharmakirti's detailed analysis of kāryānumāna might have a soteriological dimension. The understanding of causal progression, especially in the context of the path to Buddhahood, requires a logically sound framework for cause-and-effect reasoning. The possibility of an "unimpeded continuum" leading to enlightenment suggests a deep connection between logical structure and spiritual advancement.
Refutation of Nyaya: Dharmakirti's discussion also involves refuting aspects of the Nyaya school's understanding of pūrvavat inference. While Nyaya might infer the effect itself, Dharmakirti emphasizes the inferability of the fitness of the cause.
"Complete Cause" and "Causal Complex": Dharmakirti's understanding of "complete cause" (samagra hetu) acknowledges that an effect is always produced by a complex of causes (hetusāmagrī), not a single cause in isolation. The term "complete" refers to the final phase of this causal complex or its continuum.

In essence, the article explains how Dharmakirti, in his work Pramāṇavārttika, meticulously analyzes the inference of an effect from a cause. He reinterprets this inference not as a direct inferring of the effect itself, but as an inference of the fitness or possibility of the cause to produce the effect. This "fitness" is then classified as an essential property (svabhāva), thereby integrating the inference of effect into his established logical system. The paper also touches upon the deeper implications of this analysis for understanding causal processes and their potential spiritual significance.