因明入正理論疏 3.53

3.53

問：「如前所說十四似因，設有兩俱不成，亦有不定及相違耶？如是乃至設相違決定，亦相違因耶？」答：「若有兩俱不成，必無不定及與相違。兩俱不成，彼此俱說因於宗無。不定之因於宗定有，彼因立正，用此因違，彼正必違，此違必正，令宗不定。相違之因亦於宗有，隨其所應，即用此因成彼義，此違無正，彼正無違，令宗決定，故名相違。由此若有兩俱不成，必無不定及與相違。若有後三不成，可有不定及與相違，隨應還成隨一等不定及相違義。由因於宗隨一猶預、隨一所依而說有故，然非一切，就三隨一可說有故。自、他、共比既各有三，有體、無體、全分、一分總相而說，二十七不成，五十四不定，三十六相違，合計一百一十七句似因。相對寬狹以辨有無，皆應思惟，恐繁且止。依《理門》云『因與似因多是宗法。』不定、相違並於宗有，多並宗法；唯四不成，於宗亦無，非宗法故。有四不成，定無相違及不定過。此說共者，餘如理思。」

Question: "As for the fourteen pseudo-reasons (hetvābhāsa) stated before, if there is ubhaya-asiddha, can there also be anaikāntika and viruddha? And likewise up to: if there is viruddha-avyabhicārin, is it also a viruddha-hetu?" Answer: "If there is ubhaya-asiddha, there are definitely neither anaikāntika nor viruddha. In ubhaya-asiddha, both parties state that the reason is absent from the thesis. An anaikāntika reason is definitely present in the thesis; when his reason establishes correctly, using this reason contradicts it; when his is correct it must contradict, and when this contradicts it must be correct, rendering the thesis inconclusive. A viruddha reason is also present in the thesis; according to what is appropriate, immediately using this reason to establish that meaning, this contradiction has no correctness, and that correctness has no contradiction, rendering the thesis decisive; therefore it is called contradictory. Hence, if there is ubhaya-asiddha, there are definitely neither anaikāntika nor viruddha. If there are the latter three asiddhas, there can be anaikāntika and viruddha, appropriately still constituting anyatara and other anaikāntika and viruddha meanings. This is because the reason is stated to exist on the thesis with respect to any-one, doubt, or any-one locus; however, it is not all of them, for it can only be stated with respect to the three anyataras. Since svānumāna, parānumāna, and ubhayānumāna each have three, stated comprehensively across existent, non-existent, complete, and partial: twenty-seven asiddhas, fifty-four anaikāntikas, and thirty-six viruddhas, totaling one hundred and seventeen clauses of pseudo-reasons. Discerning existence and non-existence by comparing their broadness and narrowness should all be reflected upon; fearing complexity, I shall pause. According to the Nyāyamukha: 'Reasons and pseudo-reasons are mostly properties of the thesis (pakṣadharma).' Anaikāntika and viruddha are both present on the thesis, and are mostly pakṣadharmas; only the four asiddhas are also absent from the thesis, not being pakṣadharmas. If there are the four asiddhas, there are definitely no faults of viruddha or anaikāntika. This discusses the common ones; the rest should be considered according to principle."