The reason by which an inference is made should be such
that it may be present only in those cases where the thing to
be inferred exists, and absent in every case where it does not
exist. It is only when the reason is tested by both these joint
conditions that an unfailing connection (_pratibandha_) between
the reason and the thing to be inferred can be established. It is
not enough that the reason should be present in all cases where
the thing to be inferred exists and absent where it does not
exist, but it is necessary that it should be present only in the
above case. This law (_niyama_) is essential for establishing the
unfailing condition necessary for inference [Footnote ref 2]. This
unfailing natural connection (_svabhavapratibandha_) is found in two types

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[Footnote 1: As the _Prama@nasamuccaya_ of Dinnaga is not available in
Sanskrit, we can hardly know anything of developed Buddhist logic except
what can be got from the _Nyayabindu@tika_ of Dharmmottara.]

[Footnote 2: _tasmat niyamavatorevanvayavyatirekayo@h prayoga@h karttavya@h
yena pratibandho gamyeta sadhanyasa sadhyena. Nyayabindu@tika_, p. 24.]

156

of cases. The first is that where the nature of the reason is contained
in the thing to be inferred as a part of its nature, i.e. where
the reason stands for a species of which the thing to be inferred
is a genus; thus a stupid person living in a place full of tall pines
may come to think that pines are called trees because they are
tall and it may be useful to point out to him that even a small
pine plant is a tree because it is pine; the quality of pineness
forms a part of the essence of treeness, for the former being
a species is contained in the latter as a genus; the nature of the
species being identical with the nature of the genus, one could
infer the latter from the former but not _vice versa_; this is called
the unfailing natural connection of identity of nature (_tadatmya_).
The second is that where the cause is inferred from the effect
which stands as the reason of the former. Thus from the smoke
the fire which has produced it may be inferred. The ground of
these inferences is that reason is naturally indissolubly connected
with the thing to be inferred, and unless this is the case, no
inference is warrantable.

This natural indissoluble connection (_svabhavapratibandha_),
be it of the nature of identity of essence of