Dignaga On Trairupya Reconsidered

Author(s): Shoryu Katsura
Publisher: Shoryu Katsura

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{30a2) de la mngon sum mam rjes su dpag pas mthong gi {P: gis} rjes la de'i rigs dang mthun (D29a5) pa la yang spyi'i tshul gyis phyogs thams cad dam phyogs gcig la yod par grub pa'o |
ci'i phyir zhe na de dang mthun pa kho na la yod {P30a3} ces nges par gzung ba'i phyir ro / de dang mthun pa la yod pa kho na'o zhes ni brjod par mi bya ba'i phyir ro || med pa nyid las med pa zhes pas ni slar yang (D29a6) de nyid nges par bya ba'i don du ste / med pa nyid la med pa nyid yin gyi (P30a4} gzhan la yang ma yin la 'gal ba la yang ma yin no zhes pa’i don no {P: to} // bsgrub par bya ba'i rigs dang mthun pa la yod pa dang med pa la med pa nyid do zhes bya ba de dag gis ni gang tshul gsum pa'i rtags las rtags can (D29a7= P30a5) rtogs so zhes bstan pa yin no
As Richard Hayes has done in his 1980 paper, I shall translate Kanakavarman's version except for the underlined portion where I followed Vasudhararakṣita's because the latter version definitely gives the better reading. The Sanksrit fragments will be supplied in parentheses wherever they are available.
1.3. Translation: “The phrase 'trirūpāl lingatah' [in PS II. 1] should be explained.
PS II. 5cd: [The three characteristics of a valid inferential mark (linga) consist in its] presence in the object to be inferred (anumeya) as well as in what is similar to it (tattulya), and absence in the absence (of the property to be inferred (anumeya) and / or of what is similar to the object to
be inferred (tattulya)). (anumeye 'tha tattulye sadbhāvo năstităsati)" The object to be inferred is a property-possessor / locus (dharmin) qualified by a propety (which one wishes to know). (dharmaviśisto dharmy anumeyaḥ)"
After having known, either by perception or by inference, [the presence of an inferential mark] there (i.e., in the object to be inferred=the object of