因明入正理論疏 3.108

3.108

述曰：此示法。若如古師立聲無常，以所作故，猶如於瓶。即別合云：瓶有所作，瓶即無常。當知聲有所作，聲即無常，故因喻外別立合支。陳那菩薩云：「諸所作者，即合聲上所作之性，定是無常，猶如瓶等。」瓶等所作有無常，即顯聲有所作非常住，即於喻上義立合言，何須別立於合支？

Commentary: This demonstrates the formula. If, like the ancient masters, one establishes that 'sound is impermanent, because of being produced, just like on a pot,' then one separately applies: 'a pot has being produced, a pot is impermanent; one should know that sound has being produced, sound is impermanent'; thus outside the reason and example, an application member (upanaya) is separately established. Bodhisattva Diṅnāga says: 'Saying "whatever is produced" applies precisely to the nature of being produced on sound, [which] is definitely impermanent, just like a pot etc.' That what is produced on a pot etc. has impermanence reveals that sound having being produced is not permanent; thus words of application are conceptually established on the example, so why would one need to separately establish an application member?