因明入正理論疏 2.113

2.113

凡立比量，因後宗前，將已極成，成未共許。彼此俱謂因於有法非有，不能成宗，故名兩俱不成。一許一不許因於有法有，非兩俱極成，故名隨一不成。說因依有法，決定可成宗，說因既猶預，其宗不定成，名猶預不成。無因依有法，有法通有無。有因依有法，有法唯須有。因依有法無，無依因不立，名所依不成。故初相過立此四種。

Whenever an inference (anumāna) is formulated, the reason comes after and the thesis comes before; taking what is already well-established (prasiddha), one establishes what is not yet mutually accepted. When both parties consider that the reason does not exist in the subject (dharmin), so that it cannot establish the thesis, it is called 'unestablished for both'. When one accepts and the other does not accept that the reason exists in the subject, so that it is not well-established for both, it is called 'unestablished for either'. If the stated reason is based on the subject, it can definitely establish the thesis; since the stated reason is doubtful, its thesis cannot be definitely established, hence it is called 'unestablished through doubt'. When there is no reason based on a subject, the subject can be either existent or non-existent. When there is a reason based on a subject, the subject must strictly exist. When the subject on which the reason is based does not exist, lacking a basis the reason cannot be established, hence it is called 'unestablished through the basis'. Therefore, these four kinds are posited as faults of the first characteristic (pakṣadharmatva).