a/h/. A/s/raya/s/rayibhuteshv ity
asyopakaryopakarakabhavaprapteshv ity artha/h/.--And with regard to the
subsequent a/s/raya/s/rayi/s/unyeshu: a/s/raya/s/rayitva/s/unyeshu,
aya/m/ bhava/h/, sthireshu parama/n/ushu yadanvaye parama/n/una/m/
sa/m/ghatapatti/h/ yadvyatireke /k/a na tad upakarakam upakarya/h/
parama/n/ava/h/ yena tatk/ri/to bhoga/h/ prarthyate sa tatra karteti
grahitu/m/ /s/akyate, ksha/n/ikeshu tu param/n/ushu
anvayavyatirekagrahasyanekaksha/n/asadhyasyasa/m/bhavan
nopakaryopakarakabhavo nirdharayitu/m/ /s/akya/h/.--Ananda Giri remarks
on the latter: Ad/ri/sh/t/a/s/rayakart/ri/rahityam aha/s/rayeti. Another
reading appears to be a/s/aya/s/raya/s/unyeshu.]

[Footnote 393: Bauddhana/m/ ksha/n/apadena gha/t/adir eva padartho
vyavahriyate na tu tadatinkta/h/ ka/sk/it ksha/n/o nama halosti.
Brahmavidyabh.]

[Footnote 394: And whereupon then could be established the difference of
mere efficient causes such as the potter's staff, &c., and material
causes such as clay, &c.?]

[Footnote 395: These four causes are the so-called defining cause
(adhipati-pratyaya), the auxiliary cause (sahakaripratyaya), the
immediate cause (samanantarapratyaya), and the substantial cause
(alambanapratyaya).--I extract the explanation from the
Brahmavidyabhara/n/a: Adhipatir indriya/m/ tad dhi /k/akshuradirupam
utpannasya j/n/anasya rupadivishayata/m/ niya/kkh/ati niyamaka/s/ /k/a
lokedhipatir ity u/k/yate. Sahakari aloka/h/.
Samanantarapratyaya/h/purvaj/n/anam, bauddhamate hi
ksha/n/ikaj/n/anasa/m/tatau purvaj/n/anam uttaraj/n/asya karana/m/ tad
eva /k/a mana ity u/k/yate. Alambana/m/ gha/t/adi/h/. Etan hetun pratiya
prapya /k/akshuradijanyam ity adi.]

[Footnote 396: Sa/m/skara iti, tanmate purvaksha/n/a eva hetubhuta/h/
sa/m/skaro vasaneti /k/a vyavahriyate karya/m/ tu tadvishayataya
karmavyutpattya sa/m/skara/h/, tatha /k/a karyakara/n/atmaka/m/ sarva/m/
bhavarupa/m/ ksha/n/ikam iti pratij/n/artha/h/. Brahmavidyabhara/n/a.]

[Footnote 397: As when a man smashes a jar having previously formed the
intention of doing so.]

[Footnote 398: I.e. the insensible continual decay of things.--Viparita
iti pratiksha/n/a/m/ gha/t/adina/m/ yuktya sadhyamanoku/s/alair
avagantum a/s/akya/h/ sukshmo vina/s/opratisa/m/khyanirodha/h/.
Brahmav.]

[Footnote 399: A series of momentary existences constituting a chain of
causes and effects can never be entirely stopped; for the last momentary
existence must be supposed either to produce its ef