因明入正理論疏 1.127

1.127

然《理門論》料簡此云：「於同有及二，在異無是因，翻此名相違，所餘皆不定。」於同有者，謂能立因於同品有。言及二者，於同品中亦有非有。在異無者，此能立因於同品有、在異品無，及同品中亦有非有、於異品無。言是因者，此之二句皆是正因，於九句中第二、第八兩句所攝。翻此名相違者，翻此二正因即名相違。翻初句云：於同非有、於異品有。翻第二云：於同非有、於異品中亦有非有，即九句中第四、第六兩句所攝。皆相違因，是法自相相違因故，攝餘不盡。所餘皆不定者，餘之五句皆為不定，謂九句中第一、第三、第五、第七、第九句。第一句者，共不定攝；第三句者，異品一分轉、同品遍轉；第五句者，不共不定；第七句者，同品一分轉、異品遍轉；第九句者，俱品一分轉。此等諸句至下當知。上九宗中五常：初三初一，中三皆，後三後一。二無常：初、後三皆中。一勤：初三後一。一非勤：後三初一。總為四類。

Now, the Nyāyamukha analyzes this, stating: 'Present in the similar, as well as both [present and absent], and absent in the dissimilar is the [valid] reason. The reversal of this is termed contradictory; all the remainder are inconclusive.' 'Present in the similar' means that the proving reason is present in the sapakṣa. The phrase 'as well as both' means both present and absent in the sapakṣa. 'Absent in the dissimilar' means that this proving reason is present in the sapakṣa and absent in the vipakṣa, as well as both present and absent in the sapakṣa and absent in the vipakṣa. The phrase 'is the [valid] reason' means that these two statements are both valid reasons, which are subsumed under the second and eighth statements among the nine statements. 'The reversal of this is termed contradictory' means that the inversion of these two valid reasons is called contradictory. Reversing the first statement yields: absent in the sapakṣa and present in the vipakṣa. Reversing the second yields: absent in the sapakṣa and both present and absent in the vipakṣa. These are subsumed under the fourth and sixth statements among the nine statements. Both are contradictory reasons, and because they are reasons contradictory to the intrinsic character of the property (dharma-svarūpa-viparīta-sādhana), they do not exhaust the other [contradictory forms]. 'All the remainder are inconclusive' means that the remaining five statements are all inconclusive; that is, the first, third, fifth, seventh, and ninth statements among the nine statements. The first statement is subsumed under the commonly inconclusive (sādhāraṇa-anaikāntika); the third statement occurs in a portion of the vipakṣa and pervades the sapakṣa; the fifth statement is uncommonly inconclusive (asādhāraṇa-anaikāntika); the seventh statement occurs in a portion of the sapakṣa and pervades the vipakṣa; the ninth statement occurs in a portion of both pakṣas. These various statements should be understood below. Among the nine theses above, five are permanence: the first of the first three, all of the middle three, and the last of the latter three. Two are impermanence: the middle ones of both the first and latter three. One is effort-produced: the last of the first three. One is non-effort-produced: the first of the latter three. In all, there are four categories.