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Dharmakirti

c. 600–660

A first way ina deliberate simplification – the portrait says more

Real is only what has effects, everything real lasts just a moment, and only perception and inference are reliable ways to know it.

Placement

South Asian & Tibetan Philosophy · Logic, Epistemology, Metaphysics

Buddhist logician and epistemologist who systematised Dignaga’s theory of knowledge: only perception and inference are valid; what is real is what has causal efficacy, and all real things are momentary.

Key ideas

  • Two pramanas
  • Causal efficacy as mark of the real
  • Momentariness
  • Apoha (exclusion)

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Influence

Influenced by 1

  • Dignaga

    influenced by

    Dharmakirti’s Commentary on Valid Cognition (Pramanavarttika) is formally a commentary on Dignaga’s Compendium of Valid Cognition, but reworks his epistemology into a system of its own. Dharmakirti, Pramanavarttika; SEP “Dharmakīrti”

    Evidence: AI draft

    Dignaga › c. 480–540

Influenced 2

  • Shantarakshita

    influenced

    Shantarakshita’s Compendium of Principles (Tattvasangraha) applies Dharmakirti’s epistemology and theory of inference to examine and reject the doctrines of rival schools. Santaraksita, Tattvasamgraha, with Kamalasila’s Panjika; SEP “Śāntarakṣita”

    Evidence: AI draft

    Shantarakshita › c. 725–788

  • Tsongkhapa

    influenced

    Tsongkhapa integrated Dharmakirti’s epistemology into his Madhyamaka and wrote an introduction to Dharmakirti’s seven logical treatises (Gateway to the Seven Treatises). T. Jinpa, Self, Reality and Reason in Tibetan Philosophy (2002); G. B. J. Dreyfus, Recognizing Reality (1997)

    Evidence: AI draft

    Tsongkhapa › 1357–1419

Criticism

Criticized by 2

  • Abhinavagupta

    criticised by

    Following Utpaladeva, Abhinavagupta argued against Dharmakirti’s Buddhist epistemology that memory and recognition presuppose one enduring, self-aware consciousness (Ishvarapratyabhijnavimarshini). Abhinavagupta, Īśvarapratyabhijñāvimarśinī I; I. Ratié, Le Soi et l’Autre, 2011

    Evidence: AI draft

    Abhinavagupta › c. 950–1016

  • Udayana

    criticised by

    Udayana defended an enduring self against Dharmakirti’s school, rejecting momentariness and the denial of external objects (Atmatattvaviveka) and its arguments against God (Nyayakusumanjali). Udayana, Ātmatattvaviveka; Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977

    Evidence: AI draft

    Udayana › c. 950–1020

Criticizes 1

  • Kumarila Bhatta

    criticised

    Dharmakirti attacked the Mimamsa doctrine of an authorless, self-valid Veda that Kumarila defended; whether he answered Kumarila himself is debated. Dharmakīrti, Pramāṇavārttika I with Svavṛtti; V. Eltschinger, Penser l’autorité des Écritures, 2007

    Evidence: AI draft

    Kumarila Bhatta › c. 590–650

Works

  • c. 640Pramanavarttika

    A commentary on Dignaga that became the standard work of Buddhist epistemology: perception, inference, and only momentary particulars are real.

Position

Dharmakirti systematised Dignaga’s epistemology. There are only two means of knowledge: perception, which grasps unique, momentary particulars free of concepts, and inference, which works with general concepts. What is real is what has causal efficacy; since whatever is efficacious must change at every moment, all real things are momentary. Universals are mental constructs, explained by exclusion (apoha): “cow” means “not non-cow”. Valid reasons rest on identity of nature, on causation or on non-perception. With these tools he defended rebirth and the Buddha’s authority against materialists and rejected God, an enduring self and the Mimamsa doctrine of the authorless Veda – a dispute tied to Kumarila, though who answered whom is debated.

Life & context

According to later Tibetan histories, Dharmakirti was born into a Brahmin family in South India, became a Buddhist monk and studied at Nalanda, where a pupil of Dignaga taught him. These accounts are late and partly legendary. He is usually dated to the 7th century CE, about 600–660, but some scholars now place him earlier, around 550–610. His works became the standard of Buddhist epistemology in India and Tibet.

Further main works

  • Ascertainment of Valid Cognition (Pramanavinishcaya, 7th century CE)
  • A Drop of Reasoning (Nyayabindu, 7th century CE)

Appears in

Sources: Wikipedia · Wikidata

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