因明入正理論疏 1.124

1.124

一、同品有、異品有，如聲論師立聲為常，所量性故，喻如虛空。此中常宗，瓶為異品。所量性因於同異品皆遍共有。二、同品有、異品非有，如勝論師立聲無常，所作性故，喻如瓶等。無常之宗，空為異品。所作性因於同品有、於異品無。三、同品有、異品有非有，如勝論師立聲勤勇無間所發，無常性故，喻如瓶等。勤勇之宗，以電、空等而為異喻。無常性因於同品亦有，於異品喻電等上有、空等上無。此是初三。

First: present in the sapakṣa and present in the vipakṣa. For example, a Śabdika establishes that sound is permanent, because it is knowable, like space. Here, with permanence as the pratijñā, a pot is the vipakṣa. The hetu 'knowability' is completely shared by and pervasive of both sapakṣa and vipakṣa. Second: present in the sapakṣa and absent in the vipakṣa. For example, a Vaiśeṣika establishes that sound is impermanent, because it is produced, like a pot or the like. With impermanence as the pratijñā, space is the vipakṣa. The hetu 'productness' is present in the sapakṣa and absent in the vipakṣa. Third: present in the sapakṣa and both present and absent in the vipakṣa. For example, a Vaiśeṣika establishes that sound is produced immediately by effort, because it is impermanent, like a pot or the like. With the pratijñā of produced by effort, lightning, space, and the like serve as dissimilar examples. The hetu 'impermanence' is present in the sapakṣa, and among the vipakṣa examples, it is present on lightning and the like, but absent on space and the like. These are the first three.