因明入正理論疏 1.152

1.152

此中者，發端義，或於此所說因義之中雙舉兩因者，略有三義：一對二師、二釋遍定、三舉二正。對二師者，聲論師中總有二種：一、聲從緣生，即常不滅。二、聲本常住，從緣所顯，今方可聞；緣響若息，還不可聞。聲生亦爾，緣息不聞，緣在故聞。此二師皆有一分一切內外異性，一體、多體能詮別故。若佛弟子對聲生論立聲無常，所作性因，便具三相；對聲顯論，言所作性隨一不成。若對聲顯言勤勇因便具三相；對聲生論立一切聲皆是無常，勤勇為因，宗法非遍，兩俱不成。今顯對聲生，所作為因；若對聲顯，勤勇為因。又立內外聲皆無常，因言所作。若立內聲，因言勤勇。不爾，因有兩俱、一分、兩俱不成。為對計別，故陳二因。

As for 'here', it has the sense of initiating a topic, or among the meanings of reason stated here, he adduces two reasons together, which briefly has three meanings: 1. addressing two masters, 2. explaining pervasiveness and definiteness, and 3. adducing two valid [reasons]. Regarding addressing two masters: among the Grammarians (Śābdikas), there are two general types: 1. Sound arises from conditions, yet is permanent and does not perish. 2. Sound is fundamentally permanent, and is manifested from conditions so that only now can it be heard; if the reverberation of conditions ceases, it again cannot be heard. For the sound-producers (Śabdakāryavādins) it is also like this: when conditions cease, it is not heard; because conditions are present, it is heard. Both of these masters have [theories of sound as] one part or all, internal or external, different natures, single-entity or multiple-entity, through distinctions in expressing capacity. If a Buddhist disciple establishes for a Śabdakāryavādin that sound is impermanent by the reason of being produced, it possesses all three characteristics; but for a Śabdābhivyaktivādin, the statement 'being produced' is unestablished for one party (anyatarāsiddha). If, for a Śabdābhivyaktivādin, one states the reason 'effort' [prayatnānantarīyaka], it possesses all three characteristics; but if for a Śabdakāryavādin one establishes that all sound is impermanent with 'effort' as the reason, the property of the subject is not pervasive, being unestablished for both parties [with respect to external sound] (ubhayāsiddha). Now, he shows that against the Śabdakāryavādin, being produced is the reason; whereas against the Śabdābhivyaktivādin, effort is the reason. Furthermore, if establishing that both internal and external sounds are impermanent, the reason says 'being produced'; if establishing internal sound, the reason says 'effort'. Otherwise, the reason would have the faults of being unestablished for both, unestablished in part, or unestablished for both. Because of addressing distinct doctrines, he therefore states two reasons.