yo hi nityaṃ śabdamicchati sa katham aparopādhikāṃstasya svabhāvabhedān brūyāt / atha tīvramandādyākāro tadviṣayā buddhir hetutvenocyate, sā hi na svabhāve bhedamantareṇa sambhavatīti /
For how could one who maintains sound to be eternal admit those differences in its nature which [according to him] belong to other limiting conditions? If, on the other hand, what is stated as the reason is the cognition having as its object the forms of intensity and weakness, etc., [then that too fails] because that [cognition] cannot occur without difference in [sound's] nature.