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be proved (sādhyadharma). As Dignāga criticizes, it does not mention any relation (sambandha) between the two properties. Proof 2, on the other hand, mentions such a relation; namely "Whatever is produced by a human effort is non-eternal" (or whatever is Pis Q) in a similar example and "Whatever is eternal (i.e., not non-eternal) is not produced by a human effort" (or whatever is not Q is not P) in a dissimilar example. It is to be noted that those two statements are logically equivalent because they are in contraposition. In any case an example-statement of Dignāga, whether similar or dissimilar, expresses the relation of pervasion (vyāpti) of a proving property by a property to be proven."
We should not ignore the fact that the word 'drsta' (observed) qualifies those apparently universal relations mentioned in the example-statements of Proof 2, so that they amount to mean: It is observed that whatever is Pis Q, or it is observed that whatever is not Q is not P. This suggests that Dignāga's statement of pervasion does not neccessary imply a universal law but a general law derived from our observations or experiences; in other words, it is a kind of hypothetical proposition derived by induction. In order to justify such an inductive process
17 Paksilasvāmin/Vātsyāyana, who must have been active before Dignāga, gives the two parallel proofs which he seems to regard as independent, though both prove the same proposition by the same reason. Dignāga appears to have incorported the two proofs into one by adopting both similar and dissimilar examples in one proof. See Prets's article in this volume. Nyāyabhāsya ad NS 1.1.39:
(proposition "anityaḥ śabdah" [reason] "utpattidharmakatvāt” [exemplification)“utpattidharmakam sthālyādi dravyam nityam drstam" [application] "na ca tathānutpattidharmakaḥ śabdah, kim tarhi utpattidharmakah” (conclusion] "tasmād utpattidharmakatvād anityaḥ śabdah”
[Proof a]
(proposition "anityaḥ śabdah" [reason] "utpattidharmakatvāt" [exemplification]" anutpattidharmakam ātmādi dravyam anityam" (application] "tathā cotpattidharmakah sabdah" [conclusion] "tasmād utpattidharmakatvād anityah sabdah"
[Proof b] 18 I would like to suggest an etymology of the word drstānta, which is the end' or the culminating point (anta) of 'observation' (drsta). It fits well with the inductive nature of Indian
Dignāga on Example - 8
