因明入正理論疏 1.137

1.137

於前諸句總說頌曰「於宗法三相，各對互隨無，如應為不成，不定相違」等。等言意顯諸缺減過，同喻、異喻諸所有失皆此所攝。宗法三相，因三相也。於此三相而釋義故；因親成宗，相寬遍故。各對互隨無者，此有四類：一者各對，三相一一各對自法為句，初相有三、後二各四。二者互隨無，三相更互闕無，綺對為句。古今合有多釋，今唯取宗法三相入此頌中，有三種四句、有一種兩句。三者各對互隨無，以初相三句中一一句各對後二相中各四句，一一更互隨有無以為四句。及以第二相四句一一對第三相四句，一一更互隨有無以為四句。合有四十種四句。四者各對互隨，以因三相如其所應，初相有過，名為不成。於後二相有過，名為不定。於其二相有相違過，名曰相違。若三支互闕，因闕名不成，同闕名俱不成，異闕名俱不遣。三支雖具，自他各對互隨是非，名相違決定。是故稱等，如是總攝因過皆盡。此中合有四十五種四句，一種三句、一種兩句、或闕一有三句、闕二有三等，是名略釋宗法三相。

Summarizing the aforementioned permutations in verse, it says: / 'Regarding the three characteristics of the property of the subject, / Each opposed to the other and mutually following absence, / As appropriate, they become unproven, / Inconclusive, contradictory, and so on.' / The word 'and so on' is intended to show the various faults of deficiency; all defects of the similar example and the dissimilar example are subsumed here. 'The three characteristics of the property of the subject' are the three characteristics of the reason. This is because their meanings are explained in relation to these three characteristics; the reason directly establishes the thesis, and its characteristics are broad and pervading. 'Each opposed to the other and mutually following absence' has four categories: (1) each opposed: the three characteristics, each individually opposed to its own property, form permutations—the first characteristic has three, and the latter two have four each; (2) mutually following absence: the three characteristics mutually deficient and absent, crosswise opposed to form permutations; the ancients and moderns altogether have multiple explanations, but here only the three characteristics of the property of the subject are brought into this verse, having three sets of four permutations and one set of two permutations; (3) each opposed and mutually following absence: each individual permutation among the three permutations of the first characteristic is opposed to each of the four permutations in the latter two characteristics, each mutually following presence and absence to form four permutations; and the four permutations of the second characteristic are individually opposed to the four permutations of the third characteristic, each mutually following presence and absence to form four permutations; altogether there are forty kinds of four permutations; (4) each opposed and mutually following: according to the three characteristics of the reason as appropriate, an error in the first characteristic is called unproven (asiddha); an error in the latter two characteristics is called inconclusive (anaikāntika); an error of contradiction in these two characteristics is called contradictory (viruddha). If the three members are mutually deficient: deficiency in the reason is called unproven; deficiency in the similar [example] is called mutual failure to establish (ubhaya-asiddha); deficiency in the dissimilar [example] is called mutual failure to exclude (ubhaya-avyāvṛtti). Even if the three members are complete, when one's own and the other's are each opposed and mutually follow truth and falsity, it is called conclusive contradiction (viruddhāvyabhicārin). Therefore it says 'and so on', and in this manner the faults of the reason are all exhaustively subsumed. Here there are altogether forty-five kinds of four permutations, one set of three permutations, one set of two permutations, or deficiency in one having three permutations, deficiency in two having three, and so forth; this is called a brief explanation of the three characteristics of the property of the subject.