因明入正理論疏 3.5

3.5

問：「有因返宗，不順因義，因名相違；宗亦返因，不順宗義，應名相違。」答：「由因成宗令宗相返，因名相違，非宗成因令因相返，不名相違。又因名法自相相違，宗名比量相違。因別疏條，相違開四宗違合說，唯名比量相違。以宗准因，故知亦有法之差別、有法自相、有法差別比量相違。不爾，何故但說有法自相比量相違，其相違決定及相違因各四種耶？」

Question: 'If the hetu opposes the pratijñā and does not conform to the meaning of the hetu, the hetu is called viruddha; then if the pratijñā also opposes the hetu and does not conform to the meaning of the pratijñā, it should also be called viruddha.' Answer: 'Because the hetu establishes the pratijñā and causes the pratijñā to be opposed, the hetu is called viruddha; it is not that the pratijñā establishes the hetu and causes the hetu to be opposed, so it is not called viruddha. Furthermore, the hetu is called viruddha to the dharma-svarūpa, whereas the pratijñā is called anumāna-bādhita. The hetu's distinctions are branched out, and viruddha is expanded into four; the contradiction of the pratijñā is spoken of collectively, being called only anumāna-bādhita. By taking the pratijñā by analogy with the hetu, we know that there are also dharma-viśeṣa-, dharmi-svarūpa-, and dharmi-viśeṣa-anumāna-bādhita. Otherwise, why would one only speak of dharmi-svarūpa-anumāna-bādhita, while viruddha-avyabhicārin and viruddha-hetu each have four kinds?'