fect or not to
produce it. In the former case the series is continued; the latter
alternative would imply that the last link does not really exist, since
the Bauddhas define the satta of a thing as its causal efficiency (cp.
Sarvadar/s/a/n/asa/m/graha). And the non-existence of the last link
would retrogressively lead to the non-existence of the whole series.]

[Footnote 400: Thus clay is recognised as such whether it appears in the
form of a jar, or of the potsherds into which the jar is broken, or of
the powder into which the potsherds are ground.--Analogously we infer
that even things which seem to vanish altogether, such as a drop of
water which has fallen on heated iron, yet continue to exist in some
form.]

[Footnote 401: The knowledge that everything is transitory, pain, &c.]

[Footnote 402: What does enable us to declare that there is
avara/n/abhava in one place and not in another? Space; which therefore
is something real.]

[Footnote 403: If the cause were able, without having undergone any
change, to produce effects, it would at the same moment produce all the
effects of which it is capable.--Cp. on this point the
Sarvadar/s/a/n/asa/m/graha.]

[Footnote 404: This is added to obviate the remark that it is not a
general rule that effects are of the same nature as their causes, and
that therefore, after all, existent things may spring from
non-existence.]

[Footnote 405: According to the vij/n/anavadin the cognition specialised
by its various contents, such as, for instance, the idea of blue colour
is the object of knowledge; the cognition in so far as it is
consciousness (avabhasa) is the result of knowledge; the cognition in so
far as it is power is mana, knowledge; in so far as it is the abode of
that power it is pramat/ri/, knowing subject.]

[Footnote 406: If they are said to be different from the atoms they can
no longer be considered as composed of atoms; if they are non-different
from atoms they cannot be the cause of the mental representations of
gross non-atomic bodies.]

[Footnote 407: Avayavavayavirupo vahyosrtho nasti /k/en ma bhud
jativyaktyadirupas tu syad ity a/s/rankyaha evam iti. Jatyadina/m/
vyaktyadinam /k/atyantabhinnatve svatantryaprasa@ngad atyantabhinnatve
tadvadevatadbhavad bhinnabhinnatvasya viruddhatvad avayavavayavibhedavaj
gativyaktyadibhedosxpi nastity artha/h/.]

[Footnote 408: Vasana, above translated by mental impression, strictly
means any member of the infinite serie