Book Reviews

Author(s): J W De Jong
Publisher: J W De Jong

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232
REVIEWS
unmajjitvå which is well attested. The a of majjitvā was probably changed into an u under the influence of the u in the prefix. No manuscript has the doublebut the various readings (d, d and ñc) may well be the result of a misreading of the original double ;. The verb unmuncis not attested anywhere and Yuyama's explanation is rather far-fetched: "ud- plus muc-, 'sich gefreit habend, sich freilassend (aus dem Wasser)'" (p. 30, note 45).
We must be very grateful to Dr. Yuyama for having so carefully edited these texts. His work provides a solid foundation for further study of the many problems relating to the manuscript readings and the interpretation of the texts which still remain to be solved.
NOTE
1 See p. 28, note 21: "So BDE uddhahitva". Probably the word so has to be deleted.
Fumimaro Watanabe, Philosophy and its Development in the Nikāyas and Abhidhamma. DelhiVaranasi-Patna, Motilal Banarsidass, 1983. xvi, 241 pp. Rs. 75.
The word philosophy in the title of Watanabe's book is somewhat misleading because he is primarily concerned with the development of the logical aspects of Buddhist thought. Watanabe attempts to reveal "certain embryonic anticipations of formal logical procedures" in the Nikayas and Abhidhamma. The first part deals with the origin of abhidhamma philosophy. The author examines the meaning of the words dhamma and abhidhamma, the relationship between abhidhamma and mātika and the systematization of the mātikās. The second part is entitled: The Development of the Dialogue Form. In the first five chapters (Chapter 6-10) the author studies the methods of argumentation found in the Nikāyas. The eleventh chapter examines the pudgala chapter in both the Kathāvatthu and the Vijñānakāya.
Watanabe's study is based upon a detailed study of the Páli Nikāyas and the Chinese Agamas. His philosophical training shows itself in the care with which he examines the meanings of words and terms. Many suttas contain dialogues which undoubtedly reflect the. method of teaching of the Buddha himself, who insisted on the fact that his words ought not to be accepted on his authority. However, it is difficult to agree with Warder's statement quoted by the author on p. 72: “The outlook is that of the making of a scientific discovery and announcing it to the world, whereupon others may investigate its truth for themselves." Buddha's dhamma is profound and cannot be understood by scientific thinking. However, arguments are useful, especially for the refutation of erroneous views. Watanabe shows very well how different forms of logical procedures are applied in the course of discussions. Strict logical forms are found for the first time in the Kathāvatthu. For instance, the author draws attention to the use of existential quantification and universal quantification in the pudgala chapter. In the suttas the Buddha and his chief disciples make use of many different methods of argumentation. In Chapters 6 and 7 the author gives examples of the use of metaphors, similes and analogies, the four pañhabyakaranas and the tetralemma. Chapter 8 studies the meaning of the words takka 'false reasoning' and dhammatakka 'true reasoning'. Chapters 9 and 10 deal in more detail with the forms of reasoning and argument in the suttas. The author shows the importance of negative reasoning, the frequent use of the double negative, and the development of hypothetical and alternative judgements
Watanabe's book is an important contribution to the study of the development of logical forms of discussion in the Pāli Nikāyas. His work must be studied carefully, especially by the reader who is not acquainted with modern logic. However, the author's explanations are always clear and to the point and the attentive reader will certainly be rewarded for his effort.
Indo-Iranian Journal 28 (1985).