因明入正理論疏 1.123

1.123

其九句者，《理門論》云：「宗法於同品，謂有、非有、俱。於異品各三：有、非有、及二。」言宗法者，謂宗之法，即因是也。於同品者，宗同品也，體即同喻，謂能立因。於同品喻成其三種：一有、二非有、三亦有亦非有，彼名為俱。此三種因，於宗異品異法喻上亦各有三：一有、二非有、三亦有亦非有，彼名及二。且同品有異品三者，謂因於同品有、異品亦有，於同品有、異品非有，於同品有、異品有非有。如是因於同品非有，異品亦三；於同品有非有，異品亦三，故成九句。《理門論》中示九宗云：「常、無常、勤勇、恒、住、堅牢性。非勤、遷、不變，由所量等九。」恒、住、堅牢性及不變，此四皆常義。遷是無常。此四句中，上之三句顯示九宗，下之一句結由九因而成九類。其九因者，《理門論》云：「所量、作、無常，作性、聞、勇發，無常、勇、無觸，依常性等九。」言無觸者，無質礙義。上之三句顯示九因，下之一句結由九宗而成九類。以此上三句成前上三句，一一句中皆有三種，次第配之，即成九也。

Regarding the nine clauses, the Nyāyamukha states: "The pakṣadharma with respect to the sapakṣa is: present, absent, and both. With respect to the vipakṣa, there are three for each: present, absent, and both." The 'pakṣadharma' means the dharma of the pratijñā, which is the hetu. 'With respect to the sapakṣa' means the sapakṣa of the pratijñā, whose essence is the sādharmya-dṛṣṭānta, referring to the sādhana-hetu. With respect to the sapakṣa-dṛṣṭānta, it forms three types: first, present; second, absent; third, both present and absent, which it calls 'both' (ubhaya). These three types of hetu, with respect to the vipakṣa of the pratijñā, which is the vaidharmya-dṛṣṭānta, also each have three: first, present; second, absent; third, both present and absent, which it calls 'and two'. Now, taking the hetu's presence in the sapakṣa with the three in the vipakṣa: namely, the hetu is present in the sapakṣa and also present in the vipakṣa; present in the sapakṣa and absent in the vipakṣa; present in the sapakṣa and both present and absent in the vipakṣa. Likewise, for the hetu being absent in the sapakṣa, there are also three in the vipakṣa; for being present and absent in the sapakṣa, there are also three in the vipakṣa; thus forming nine clauses. The Nyāyamukha illustrates the nine theses (pratijñās), saying: "Permanent, impermanent, produced by effort, eternal, abiding, solid, / Not produced by effort, changing, immutable, according to the nine [hetus] such as knowable." 'Eternal', 'abiding', 'solid', and 'immutable'—these four all mean permanent. 'Changing' means impermanent. In these four lines of verse, the upper three lines show the nine theses, and the lower single line concludes that nine classes are formed through nine hetus. Regarding the nine hetus, the Nyāyamukha states: "Knowable, produced, impermanent; productness, audible, produced by effort; / Impermanent, produced by effort, intangible; based on the nine [theses] such as permanence." 'Intangible' means without spatial resistance (amūrta). The upper three lines show the nine hetus, and the lower single line concludes that nine classes are formed based on the nine theses. By using these upper three lines to establish the preceding upper three lines, each line contains three types, which when matched in sequence form the nine.