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saying that either formula with eva actually expresses both of them at once.2)
anvaya and vyatireka with eva singularly express the relation of 'pervasion' (vyāpti) of a valid inferential mark or reason by the property to be inferred or proven. In modern terminology, they express the sufficient condition for a valid reason.24)
Notes
1) For Sanskrit fragments, see Jambuvijaya, Dvadasāram Nayacakram of Ācārya
Sri Mallavādi Kşamāśramana, Part I, Bhavnagar 1966: Appendix p. 122. 2) For Sanskrit fragments, see Jambuvijaya, op. cit., Appendix p. 125. A differ
ent recension: parārthānumānam tu svadrsțārthaprakāśakam/. Dharmakirti cleverly characterized them as 'knowledge' (jñāna) and 'verbal
expression' (sabda) in the beginning of the Pramāņaviniscaya Chapter II. 4) Sanskrit fragment is found in the Nyāyavārttika of Uddyotakara ad Nyāyasú
tra 1. 1. 5, and many other places. 5) Sanskrit fragment is found in the Pramāņavārttikälamkāra of Prajñākaragupta
(Tibetan Sanskrit Works Series, ed. by R. Sānkstyāyana, Patna 1953), p. 580. 6) Cf. Karņakagomin, Pramāņavārttika-Țikā, p. 14: kim punaḥ kvacit tarkasās
tre drstam niyamārtham vacanam ity ata āha / sajātiya evet yādi / tatra yaḥ san sajātiye dvedhā cāsams tadatyaye sa hetur ity (PS III. 22) atrācāryiye hetulakşaņe/ sajātiya eva sattvam ity avadhāraṇena siddhe’pi vijātiyād vipaksād dhetor vyatireke yad etad asams tadatyaya iti sādhyābhāve 'sattvavacanam tan niyamārtham äcäryena vyakhyātam asaty eva năstita yathä syān nânyatra na viruddha iti / tathehäpi dharmivacanam bhāvaniyamartham āśamkyate / (... By the restriction in the second characteristic of trairūpya:] "sajātiya eva sattvam” the exclusion (vyatireka) of the reason (hetu) from the dissimilar class (vijātiya=vipakşa) (i.e. the third characteristic) is established, yet the absence of [the reason) in the absence of what is to be proved (sādhya) (i.e. the third characteristic) is stated (again] by [PS III. 22:] “asams tadatyaya" [in the definition of a valid reason). The Teacher (Dignāga) justifies it as having the purpose of restriction (niyama) [of the meaning of the term 'asat' (i.e. sādhyabhāva)] by saying "asaty eva năstita yathā syān nănyatra na viruddhe.") Cf. also Sākyabuddhi's Țikā (Derge 7b1-b3): yang ci rtogs pa'i bstan bcos la la las grub bzhin du brnan pa'i phyir yang smos pa lta mthong ngam zhe na/ mthun pa kho na la zhes bya ba la sogs pa smos te / slob dpon phyogs kyi glang po'i mtshan nyid ni phyogs kyi chos (d: 7b2] gang zhig mthun pa la yod la de
