There has been somewhat a hot discussion on the theory of Trairupya in the circle of Chinese Hetu-vidya pundits. Some scholars even cherish doubts regarding the accuracy of the Chinese version of Trairupya by Xuan Zhuang，the master Buddhist Tripitaka translator of worldrenownd. The present paper is intended to supply，from the Sanskrit original of the Nyaya-praves'a, some materials that would be of help in removing the aforesaid doubts.
Sect.Ⅰ.About the rendering into Chinese of the term Trairupya.
The meaning of the Chinese word "遍 (bian) "(distribution) is not seen in the first rupa(paksadharmatva) and the third one(vipaksa-asattva); and the work "定 (ding) "(certainty) is also not met with in the secondone (sapakse sattva). These two Chineses words are additionally given by Xuan Zhuang in his chinese version. The complement of these Chinese words seems as being grounded on the meaning of "eva" that will be dealt with in Sect. II next.
Sect. Ⅱ.Xuan Zhuang's creative renderingof "eva" into Chinese "遍 (bian) "and" 定 (ding) ".
The Sanskrit sentences do not contain such meaning as denoted by the Chinese words" 遍 (bian) "an" 定 (ding) "; but they each have a Sanskrit particle"eva"denoting emphasis. Xuan Zhuang renders this very particle"eva"into Chinese words"遍 (bian，meaning distribution) "and" 定(ding，meaning certainty) "; and adds, in accordance with the different functional principles of Trairupya, the former to the first and third rupas, and the latter to the second one respectively in his Chinese version. More-over,the complementary Chinese term 「遍是宗法」(paksadharmatva) appears in the Chinese version, but not in the Sanskrit original.
Sect. Ⅲ.About"sapaksa 同品" and "sadharmya同法".
Sanskrit︰a. sapaksa; b. sadharmya. Chinese ︰a.同品; b.同法.
Both of the sapaksa and the sadharmya play almost the same role of sadhana in Hetuvidya; the sapaksa is dealt with in the hetu avayava while the sadharmya in the dstanta avayava. It is obvious that each of these two terms has its own functional scope：The sapaksa is related only to the paks adharma (predicate)，while the sadharmya is distribted first over the paksadharmin (subject) and then the paksadharma. It shows from his that the logical scope where the sadharmya operates is wider than that where the sapaksa functions. The sadharmya has an independent role to play in Hetuvidya, and is not to be considered as superfluous as by some scholars.
Sect. Ⅳ.How to demonstrate the intrinsic nature (svabhava) of a sadharmya and that of a vaidharmya.
