The Bhikṣuṇī Maṇimēkhalai

281 - Buddhist Logic
The reason or the middle term non-eternal exists in ākāśa and
lightning which are heterogeneous with being the product, while it
shows itself in lightning and does not in ākāśa. In the sapakṣa as in the
case of the pot, it abides in all things. Therefore it becomes doubtful
whether being non-eternal as in lightning, it will not show itself as a
product, or being non-eternal as a pot it will still appear as a product
of effort. [213]
(5) Upayaikadēśviruddha consists in the reason or the middle term
abiding in some of the homogeneous and some of the heterogeneous
things from the major term as when it is said:
Sound is eternal
Because it is non-corporeal.
In this example the middle term non-corporeality on the side of
eternal is found in ākāśa and in the minute atoms which are
homogeneous with things eternal, and make them incorporeal.
Similarly in the case of things heterogeneous with those that are
eternal as a pot or happiness. This incorporeality abides in happiness
and does not abide in a pot. Therefore whether the middle term abides
only in some of the things it cannot be treated as anaikāntikam as it
leads to the doubt whether things incorporeal are eternal like ākāśa or
non-eternal like happiness.
(6) Viruddhavyabhicāri consists in the middle term not being
distinctly the reason, for the thesis supports even that which is
contradictory to the thesis, as in the example:
Sound is eternal
Because it is the product of effort.