Ein Beitrag Zu Den Vada Traditionen Indiens

Author(s): Gerhard Oberhammer
Publisher: Gerhard Oberhammer

Page 41

großer Wahrscheinlichkeit für die Zeit vor Pakşilasvāmin zwei NyāyaWerke erschlossen werden, die Kommentare zu den Nyāyasūtren gewesen zu sein scheinen.
Summary. Of the early beginnings of Indian Logic only a few works on vādaḥ are still extant, which are the sole genuine sources of the earliest period of Indian Logic. The main problem for the historian of Indian Logic is to arrange the ideas and theories expressed in these works in such a way that a historical sequence becomes discernible.
In the present article this task is undertaken by comparing some of the early vāda-expositions such as Carakasamhitā vim. 8, 26-66, Nyāyasūtras, Prayogasārah, and the exposition of the hetuvidyā in. the Yogācārabhūmiḥ and in the Abhidharmasamuccayaḥ. In doing so one finds similarities and dissimilarities which lead to the conclusion, that the dialectical doctrines of the oldest time except those of the Samkhya had a common origin in the sense that they contained more or less the same views and the same topics, and that they developed slowly into different vāda-traditions. By "tradition" in this context is meant a hypothetical continuum, which is arrived at by putting ideas and theories of the same "internal form” into relation with each other and by establishing thus a historical sequence according to the smaller or greater conformity with historically more clearly ascertainable theories of the same type. In the course of this article three such traditions are distinguished: (a) the tradition of the Nyāyasūtras (b) the tradition of the Yogācāra-dialectics and (c) the tradition of the ten-membered proof mentioned by Pakşilasvāmin in his commentary on NS I, 1, 32.
(a) The tradition of the Nyāyasūtras takes its origin from a form of vāda-doctrine which seems to be presupposed by Caraka. The vādaexposition of Caraka itself is already a younger stage of development and corresponds roughly to the pre-form" of the first and fifth Adhyāyas of the present Nyāyasūtras, though not identical with it. Through a re-arrangement of the usual set of dialectical topics this earlier form was then changed into the vāda-manual which has been supposed by W. Ruben and G. Tucci to correspond to the first and fifth Adhyāyas of the Nyāyasūtras. This manual was later enlarged by adding the
102