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In this connection it is to be noted that Dignāga uses the same word 'drstānta' in two distinct meanings, viz. an ohject (artha) as an example for a proof in PS IV.2 and a statement (vacana) whch presents an example together with a general law (i.e., an inseparable relation or pervasion between a reason and a property to be proved) in PS IV.1. That is clear from his own comment that yatra in PS IV.2c refers to an object to be referred to (abhidheya)." Jinendrabuddhi justifies Dignāga's usage by means of 'superimposition of identity' (abhedopacāra) between the expression (abhidhāna) and the expressed (abhidheya). Thus the name 'drstānta', which means an example-object (artha, i.e. abhidheya), is metaphorically applied to a statement of an example (vacana, i.e., abhidhāna).""
The Nyāyasūtra (= NS), on the other hand, distinguishes an example (drstānta)' from exemplification (udāharaṇa), i.e., the third member (avayava) of their five-membered proof. It may be a weak point in Dignāga's system of logic Daśavaikālikasūtrahāribhadrivrrri 34B mentioned in Jambuvijaya (1966 Appendix: 133); cf. NMukh v. 4 = PS III.15 mentioned in footnote 23.
12 PSV[K] 148a7: gang la zhes brjod par bya ba la thams cad la 'gro ba ni rjes su 'gro ba'o // PSV[V] D60a4: rjes su 'gro ba thams cad du 'gro 'o // gang zhes pa ni brjod par bya'o // (sarvatra gamo 'nugamaḥ / yatreti abhidheye)
13 PST D21262-4: de'i phyir de'i don du dpe brjod par bya ba'o zhes pa dang/dpe yis rab tu gsal bar byed // ces kyang ngo // rjod par byed pa dang brjod par bya ba dag tha mi dad par nye bar btags pa la 'di skad ces brjod do Il gzhan du na gang la zhes pa brjod par bya ba la zhes pa'i tshig las don kho na dpe nyid de / don gyis gsal bar byed pa yang ma yin no zhes pas 'di mi rigs par 'gyur ro // de'i phyir tha mi dad pa nye bar btags pa las dpe rjod par byed pa'i ngang tshul can gyi tshig ni 'dir dpe'i sgras brjod do // (atas tadartham drstānta ucyatām iti drstāntena prakāśyata iti ca/abhidhānābhidheyayor abhedopacārād evam uktam /anyatha yatrety abhidheya iti vacanād arthasyaiva drstāntatā / na cārthena prakāśyata ity ayuktam etat syāt / tasmād abhedopacārād drstāntābhidhāyivacanam atra drstāntaśabadenoktam
PST D213a1-2: gang la zhes pa brjod par bya ba la zhes pa 'dis don dpe nyid gsungs so // tshig ni de'i rjod par byed pa nyid kyi phyir nye bar btags pa'i dpe'o // 'di yang/dpe yis rab tu bstan par bya // zhes pa 'dis sngar nyid rig par byas zin to // (yatrety abhidheya ity anenārthasya drstāntatām āha / vacanam tu tadabhidhāyitvād upacāreņa drstāntah / etac ca drstāntena pradarśyata ity anena prāg evaveditam )
14 See NS 1.1.25: laukikapariksakānām yasininn arthe buddhisāmyam sa drstāntah II, and NS1.1.36: sādhyasādharmyāt .taddharmabhāvi drstānta udāharanam //Uddyotakara certainly notices this distinction. See NV ad NS1.1.36: nanu ca karaṇakārakaparigrahāt vacanam udāharaṇam, drstāntaś carthah; na cānayoḥ sāmānādhikaranyam yujayte, na hi vişāņādimad ity abhidhānam gavā samānādhikaranam bahvati / naisa doşah vacanavišeșa natvena drstāntasyopādānāt, na svatantro drstānta udaharanam ...... For details, see Prets's article in this volume.
Dignāga on Example - 6
