The Bhikṣuṇī Maṇimēkhalai

277 - Buddhist Logic
(2) Anumāna viruddham consists in making contrary inference as in
describing a non-eternal pot as eternal.
(3) Suvacana viruddham consists in contradictory speech as in
describing one’s own mother as a barren woman.
(4) Lōka viruddham contradicts general experience as in saying that
the moon is not the moon.
(5) Āgama viruddham consists in making statements contradictory to
accepted books of authority as when the non-eternalist Vaiśēṣika calls
eternal that which is non-eternal.
(6) Aprasiddha viśeṣaṇam consists in not understanding that which is
provable by the opponent, as when a Bauddha tells the eternalist
Sāṁkhya that sound is destructible.
(7) Aprasiddha viśēshyam, consists in a statement where the
proposition is not capable of predication to the opponent, as when a
Sāṁkhya states to a Bauddha, who does not believe in the existence of
a soul, that the soul is capable of understanding.
(8) Aprasiddha ubhayam consists in a statement which to the
opponent is unacceptable either as a proposition or as the conclusion;
as when a Vaiśēṣika tells a Bauddha (who believes neither in
happiness nor in soul), that, for happiness and all else connected with
it, the source of origin is the soul.
(9) Aprasiddha sambandham consists in proving that which is already
accepted by the opponent, as when a Bauddha is told that sound is
non-eternal – a statement which does not require to be proved to him.
Similarly Hētuppoli or fallacious middle term is of three kinds: