Verse 401-402

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

अथापि तेन सम्बन्धात्तस्याप्यस्त्येव हेतुता ।
कः सम्बन्धस्तयोरिष्टस्तादात्मयं न विभेदतः ॥ ४०१ ॥
न च तस्य तदुत्पत्तिर्यौगपद्यप्रसङ्गतः ।
ततश्च यौगपद्येन कार्याणामुदयो भवेत् ॥ ४०२ ॥

athāpi tena sambandhāttasyāpyastyeva hetutā |
kaḥ sambandhastayoriṣṭastādātmayaṃ na vibhedataḥ || 401 ||
na ca tasya tadutpattiryaugapadyaprasaṅgataḥ |
tataśca yaugapadyena kāryāṇāmudayo bhavet || 402 ||

It might be argued that—“On account of its (the condition’s) relation to the thing, the causal character does belong to that (thing) also”.—What ‘relation’ can be held to subsist between these two?—It cannot be identity; as the two are recognised as distinct. nor can the relation be held to consist in the fact that it is produced from it; as in that case, there should be simultaneity; and then the appearance of the effects also would be simultaneous.—(401-402)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The following Text states an answer from the standpoint of the Opponent [and then refutes it]—[see verses 401-402 above]

‘Its’—i.e., of the condition.—‘That’—the permanent thing.

With the words ‘what relation, etc.’ the Author replies to the answer of the Opponent. The meaning is that no relation is possible between the two. There are only two kinds of relation possible: Identity and Being Produced out of it:—the relation between the thing and the condition cannot be that of Identity; as the two have been admitted to be different. Nor can the relation be that of being produced out of it; because, in fact, the effects are produced out of the auxiliaries themselves. If then, it be accepted that the conditions are produced out of the thing, then, as the appearance of the conditions would be contingent upon the thing itself, all the conditions would be produced simultaneously, and this would imply the simultaneous appearance of all the effects also; as the Cause (in the shape of the Permanent Thing) along with the conditions would be always present.—(401-402)