因明入正理論疏 3.5

3.5

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?'