Die Reihenfolge Und Entstehung Der Werke Dharmakiritis - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Die Reihenfolge und Entstehung der Werke Dharmakiritis" by Erich Frauwallner:

This paper by Erich Frauwallner delves into the complex order and origins of the works of the renowned Buddhist logician Dharmakirti, focusing primarily on his magnum opus, the Pramāṇavārttikam. The core of Frauwallner's argument revolves around understanding the unusual chapter order of the Pramāṇavārttikam and its implications for Dharmakirti's broader intellectual development.

The Puzzle of the Pramāṇavārttikam's Chapter Order:

Dharmakirti's Pramāṇavārttikam is a commentary on Dignāga's Pramāṇasamuccayaḥ. Dignāga's work is structured into six chapters: Perception, Inference (for oneself), Inference (for others), Example and Fallacy of Example, Exclusion of Otherness, and Fallacies.
Dharmakirti's commentary, however, is typically presented in four chapters. One chapter comments on Dignāga's introductory verse, while the other three cover Perception, Inference, and Proof.
The "natural" order would be to follow Dignāga's structure. Instead, the Pramāṇavārttikam in tradition presents the chapters in a peculiar order: first, the chapter on Inference, then the introduction, followed by Perception and Proof.
This unusual ordering is significant because the chapter on Inference is the only one for which Dharmakirti himself provided a commentary (vṛtti). The other three chapters were commented on by his disciple Devendrabuddhi, and further sub-commentaries were written by Devendrabuddhi's student, Sākya mati. This indicates that the chapter on Inference held a special status from early on.

Investigating the Cause of the Peculiar Order:

Frauwallner rejects explanations offered by later Indian commentators, who tend to seek logical rather than personal reasons for such arrangements. He believes the true cause lies within Dharmakirti's own creative process.
He observes a fundamental difference in both the conception and execution between the first chapter of the Pramāṇavārttikam (which deals with Inference) and the remaining three.
The latter three chapters (Perception, Inference, Proof) function as true "vārttikas," directly following and elaborating on Dignāga's text, moving verse by verse.
In stark contrast, the first chapter begins with a programmatic verse composed by Dharmakirti himself, indicating the topic of "reason" (hetu). Crucially, this chapter shows no direct connection to the corresponding chapter (Chapter 2) of Dignāga's Pramāṇasamuccayaḥ. While it uses some words reminiscent of Dignāga, the core verse is Dharmakirti's own and introduces concepts unique to him, such as the three types of reasons based on necessary concomitance (avinābhāva).
This programmatic start and lack of adherence to Dignāga's structure suggest that the first chapter was conceived as an independent work.

The First Chapter as an Independent Work:

Frauwallner argues that the first chapter is not a commentary on Dignāga's chapter on Inference but a self-contained treatise on the theory of reason.
He supports this by comparing it to Dharmakirti's later work, the Pramāṇaviniscayaḥ. The Pramāṇaviniscayaḥ is a more coherent and independent presentation of Dharmakirti's system. While it draws heavily from the Pramāṇavārttikam, the chapter on Inference in the Pramāṇaviniscayaḥ is significantly different from the first chapter of the Pramāṇavārttikam.
In the Pramāṇaviniscayaḥ, Dharmakirti revises and expands upon his earlier ideas, particularly on the topic of inference, incorporating elements that were missing or underdeveloped in the first chapter of the Pramāṇavārttikam. For example, the Pramāṇaviniscayaḥ includes a more thorough discussion of fallacies, which is only briefly touched upon in the Pramāṇavārttikam.
This leads Frauwallner to conclude that the first chapter of the Pramāṇavārttikam was an earlier, independent work by Dharmakirti, which he later incorporated into the Pramāṇavārttikam at the beginning, likely because it already contained his core ideas on inference.

Why the Pramāṇavārttikam Was Left Incomplete:

Frauwallner proposes that the Pramāṇavārttikam was never completed. This explains why Dharmakirti would have integrated a pre-existing independent work rather than fully reworking it to fit the Pramāṇavārttikam's structure.
He points to the disproportionately large commentaries on Dignāga's introductory verse and the chapter on Perception, followed by a relatively brief treatment of the theory of reason and an abrupt ending.
The Pramāṇaviniscayaḥ, in contrast, provides a more systematic and comprehensive treatment of topics, including fallacies, which were neglected in the Pramāṇavārttikam.
The dissatisfaction and bitterness expressed in Dharmakirti's introductory and concluding verses of the Pramāṇavārttikam suggest a sense of frustration with the lack of reception for his groundbreaking ideas. This, coupled with the immense scope of the Pramāṇavārttikam and the repetitions necessitated by commentary, likely led him to abandon the project.

Dharmakirti's Creative Trajectory:

Frauwallner outlines Dharmakirti's intellectual development as follows:

Early Work (Hetuprakaraṇam): Dharmakirti's earliest work was an independent treatise on the theory of reason, which he later incorporated as the first chapter of the Pramāṇavārttikam. This work, characterized by a wealth of new, albeit somewhat disorganized, ideas, laid the foundation for his theory of necessary concomitance (avinābhāva) and the three types of reasons.
Pramāṇavārttikam: Dharmakirti's ambitious attempt to comment on Dignāga's Pramāṇasamuccayaḥ. He began with great detail but eventually grew weary of the extensive commentary, the repetitive nature of the work, and the lack of widespread recognition. He stopped before completing it, incorporating his earlier treatise on reason at the beginning.
Pramāṇaviniscayaḥ: A later, more mature work where Dharmakirti presents his own system independently, drawing from his earlier writings but organizing them into a coherent and systematic prose text with interspersed verses. This work is considered a masterpiece of Buddhist philosophy.
Works for the School:
- Nyāyabinduḥ: A concise manual summarizing Dharmakirti's epistemology and logic, likely created for his students. It closely follows the structure and content of the Pramāṇaviniscayaḥ.
- Hetubinduḥ: Revisiting his early work on the three types of reasons, this text offers a more systematic and focused presentation of the topic.
- Vādanyāyaḥ: A later work that engages with the Nyaya school's theories on grounds for defeat (nigrahasthānāni), demonstrating Dharmakirti's further development and his sharp polemical engagement with opposing views.

Conclusion:

Frauwallner concludes that Dharmakirti's major works can be understood through this developmental lens. The unusual structure of the Pramāṇavārttikam is explained by the integration of an earlier, independent work on the theory of reason, and the project's subsequent incompletion. This analysis provides valuable insights into Dharmakirti's intellectual journey, his relationship with Dignāga, and his significant contribution to Indian philosophy. Dharmakirti is highlighted as a pivotal figure, whose comprehensive and influential philosophical system shaped Buddhist thought for centuries.