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ADYAR LIBRARY BULLETIN it to Vasubandhu "तदेवं प्रत्यक्षलक्षणं समर्थ्य वासुबन्ध तावत् प्रत्यक्षलक्षणं विकल्पयितुमुपन्यस्यति-अपरे पुनरिति । लक्षणं व्याचष्टे-ततोऽर्थादिति." The Jaina writer Mallavādin, author of the Nayacakrāra, too, regards it as the definition of Vasubandhu. “ fegrat ahबन्धोः स्वगुरोस्ततोऽर्थाद्विज्ञानं प्रत्यक्षमिति ब्रुवतो यदुत्तरमभिहितं परगुणमत्सराविष्टचेतसा तत्त्वपरीक्षायां०" 1 It may, thus, be concluded, by putting together the evidences from the Tibetan and the Sanskrit sources, that Vådavidhi is a work of Vasubandhu.
This conclusion is further confirmed by Arcata and Durvekamisra in their statements in respect to the definition of Inference. In his Vārtika”, Udyotakara cites and criticises the definition, "नान्तरीयकार्थदर्शनं तद्विदोनुमानं." Vacaspati' prefaces it by "स्वलक्षणं समाधाय परेषामनुमानलक्षणं दूषयितुमुपन्यfafa." It means that, having established his definition, Udyotakara proceeds to refute the definition of others that anumāna is the experience of a thing which is inseparably connected with another for one who knows the said concomitance. His later statements - in this context, "न हि किञ्चिदस्ति वस्तु यन्नान्तरीयकं सद्धेतुर्भवति । तदनेन दिङ्नागलक्षणं दूषयित्वा अन्येषां लक्षणं दूषितम् । संप्रति दिङ्नागस्य स्वकीयलक्षणप्रपञ्चाथै वाक्यं, “अनुमेयेऽथ तत्तुल्ये" इत्याद्युपन्यस्य दूषयति ।" attribute the definition to Dinnāga. But it is clear from the “Pramāṇasamuccaya” and its Vịtti that it is a citation from the Vadavidhis. The phrase, 'अनुमेयेऽथ तत्तुल्ये' to which he refers and which has been quoted in full by Udyotakara as
INCA p. 50. INV. p. 54. INVT. p. 126. . • NVT. p. 126-27.
.PSV. II. 27. rstod pa sgrub pa nas ni med na mi hbyun bahi don mthon ba de rig pa rjes su dpag paho zhes brjod do.
• NV. p. 55. The definition of hetu, "तादृगविनामाविधर्मोपदर्शनं हेत:." which is cited and criticised by Udyotakara immediately after it is also a frag. ment of the Vādavidhi. Cf. PSV. III. 36. ve zhig rtsed pa bsgrub par ni de Ita bahi med na mi hbyun bahi chos ñe bar bstän pa ni glān tshigs so zhes bya ba
वादविधौ तादृगविनाभाविधर्मोपदर्शन हेतुरिति ।
