因明入正理論疏 3.63

3.63

舉彼宗、因者，顯似喻體，如聲論師對於勝論立聲是常宗，兩俱許聲，體無質礙，以勝論師聲是德句，德句無礙；聲論雖無德句，然以其聲隔障等聞，故知無礙。若據合顯，亦是因過，以心、心所為因同法，無礙因轉。前已明因，今辯喻過，故不言因。

Adducing that thesis and reason is to show the instance of the semblance of an example. For instance, a Śābda master, in debate against a Vaiśeṣika, establishes the thesis: 'Sound is eternal'; both accept that the entity of sound is immaterial. For the Vaiśeṣika, sound is the category of quality (guṇa), and the category of quality is immaterial; although the Śābda master does not have a category of quality, yet because sound is heard across obstructions and the like, he knows it is immaterial. If regarded in terms of what the conjunction manifests, it is also a fallacy of the reason, since taking mind and mental factors as the similar property of the reason, the immaterial reason applies. The reason was already clarified before; now we analyze the fallacies of the example, so we do not speak of the reason.