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ABÓRÍ: Amstamahotsava Volume
passage. It is true that the quoted passage does not contain the features of the Vārttika-style, but we have seen that this by itself constitutes no reason to believe it did not form part of the Kațandl.
A confirmation that this passage does indeed derive from the Kațandi is provided by the fact that. Dignāga knows the opinion according to which the specific feature ( viśeşa ) audibility is really a common feature (sāmānya ). In his. Pramāṇasamuccaya he cites and refutes those who say : visesa ubhayaira drştatvād urdhvatvādivat samanyam eva 16 His commentator Jinendrabuddhi specifies that the reference is to some Vaiseşika(s). We shall see below that there is reason to believe that Dignāga knew the Kațandi.
One case remains to be considered.' It differs from the preceding ones in that the lines followed by a more elaborate explanation are not vākyas, but verses, the only two verses that occur in the Padārthadharmasangraha. We shall see that there are independent reasons for believing that these verses: were quoted from an earlier work, and the fact that they are explained the way the vākyas are explained makes it reasonable to assume that they too derive from the Kațandi. The verses, along with their explanations, read :
K11
N p. 200-04; Ki p. 193-95: tr. Jhā p. 421-431
lingam punaḥ yad . (st. i) anumeyena sambaddhani
prasiddhani ca tadanvite tadabhāve ca nāsty eva
tal lingam anumāpakam // (st. ii) vipari tam ato yat syād
ekena dvitayena vā viruddhāsiddhasandigdham
alingan kāśyapo 'bravit //
yad anumeyenārthena deśaviśc se kālaviše se vā sahacaritam anumeyadharmānvite canyatra sarvasminn ekadese vā prasiddham anumeyaviparite ca sarvasmin pramāṇato 'sad eva tad aprasiddharthasyāpumāpakam lingam bhavatiti
16
This is Jambuvijaya's Sanskrit rendering (1961 : 199 ) of the Tibetan translation, which reads, in its two versions : (1) khyad par ni gnyi ga la mthong pa'i phyir
bred ba bzhin du sphyi kho na yin no; and (2) bye brag gnyis ka la mthong pa'i phyir de sphyi nyid yin te.