Verse 627

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

उपात्तादिमहाभूतहेतुत्वाङ्गीकृतेर्ध्वनेः ।
सिद्धा एवाश्रिताः शब्दास्तेष्वित्याद्यमसाधनम् ॥ ६२७ ॥

upāttādimahābhūtahetutvāṅgīkṛterdhvaneḥ |
siddhā evāśritāḥ śabdāsteṣvityādyamasādhanam || 627 ||

Inasmuch as sound is already accepted as having its cause in the ‘great elements’ that have been acknowledged (or not-acknowledged),—it is already admitted that sounds subsist in those elements. So that the first reason put forward (for the existence of ākāśa) cannot prove (what it is meant to prove).—(627)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

With the following Text proceeds the refutation of the arguments (urged above, in favour of the existence of Ākāśa, Time, Space, and Mind as distinct Substances):—[see verse 627 above]

If it is only the fact of Sounds being subsistent in a general way in something that is sought to be proved,—then the Reason is superfluous (proving what is already admitted). Because, as a matter of fact, Sounds are already admitted as having their cause in the Great Elements that have been acknowledged (by all parties) and those that have not been so acknowledged;—and Sounds are certainly subsistent in these elements which are their cause (source); because effects are always subsistent in their cause, having their appearance (production) inseparably connected with the Cause. The ‘acknowledged’ elements are the Citta (Idea) and the Caitya (the Ideal), which are accepted (by Buddhists also).—The term ‘ādi’ includes the causality of such elements as are not acknowledged (i.e. Earth etc., which though not-acknowledged by the Buddhist, are accepted by the other party).

‘Teṣu’—i.e. in those elements.

‘Iti’—i.e. therefore.

‘The first Reason’,—i.e. the one put forward under Text 622;—it cannot prove what it is desired to prove; that is, because it is open to the objection of being ‘superfluous—(627)