因明入正理論疏 2.150

2.150

述曰：下第三釋同分異全，文亦有三。此初，標名舉宗、因。若聲生論，本無今生，是所作性，非勤勇顯。若聲顯論，本有今顯，勤勇顯發，非所作性。故今聲生對聲顯宗，聲非勤勇無間所發，無常性因。此因雖是兩俱全分兩俱不成，今取不定亦無有過。

The commentary explains: The third section below explains presence in part of the homologous and all of the heterologous; its text also has three parts. This is the first, stating the name and giving the proposition and reason. For the Śabdakāryavāda, it is originally non-existent and now produced, is something made, and is not manifested by deliberate effort. For the Śabdābhivyaktivāda, it is originally existent and now manifested, manifested through deliberate effort, and is not something made. Therefore, now the Śabdakāryavādin, against the Śabdābhivyaktivādin's proposition, states that sound is not produced immediately through deliberate effort, with the reason of having non-eternality. Although this reason is mutually wholly unestablished by both parties, taking it here as inconclusive incurs no fault.