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The Hetucakradamara of the Indian logician Dignaga (about 480-540 A.D.) is one of the most important works of Buddhist logic of the Middle Ages (5th--7th century). It is focused on the theory of valid knowledge containing a doctrine of logical inferences. In the Tibetan translation used by the author the so-called ``wheel of reason'' is represented by a rectangular structure with nine entries in three columns and three lines, and an accompanying comment. A characteristic mark of Indian syllogistics is its regressive design, i.e. it starts with a thesis (the conclusion in Aristotelian syllogistics) and looks for the reasons necessary for the thesis' validity. There are three marks of a reason (``Trairupya doctrine''): the reason has to be a feature of the subject, the reason is present in similar things, and the reason is not present in dissimilar things. The author uses the tools of Aristotelian syllogistics for making the Trairupya doctrine transparent and for clearly pointing out the differences between Indian and Greek logic. He introduces, e.g., a form \(A\) u \(B\) for indicating that some \(A\) are \(B\) and some \(A\) are not \(B\). The author summarizes: ``The Aristotelian interpretation gives, contrary to other `modern' attempts of explanation, a consistent reading of the Hetucakradamara as a theory founding the Trairupya doctrine'' (p. 89). The author gives finally an extensional interpretation using visual methods developed in the algebra of logic, such as Venn diagrams and especially the diagrams of Lewis Carroll.