Original
पूर्वापरादिबुद्धिभ्यो दिगेवमनुमीयते ।
क्रमेण ज्ञानजात्या च मनसोऽनुमितिर्मता ॥ ६२५ ॥
चक्षुरादिविभिन्नं च कारणं समपेक्षते ।
क्रमेण जाता रूपादिप्रतिपत्ती रथादिवत् ॥ ६२६ ॥pūrvāparādibuddhibhyo digevamanumīyate |
krameṇa jñānajātyā ca manaso’numitirmatā || 625 ||
cakṣurādivibhinnaṃ ca kāraṇaṃ samapekṣate |
krameṇa jātā rūpādipratipattī rathādivat || 626 ||“Similarly space is inferred from such notions as ‘fore’ and ‘aft’.”—(625a)
“The mind has been held to be inferred from the successive appearance of cognitions; which requires a cause different from the eye and other sense-organs. as a matter of fact, the cognitions of colour and such things appear successively,—like the chariot and such things.”—(625b-626)
Kamalaśīla
[see verse 625a above]—Taking one corporeal substance as the starting point, there are, in regard to other corporeal substances, the ten notions as—‘this is to the East—to the South—to the West—to the North—to the South-East—to the South-West—to the North-West—to the North-East,—above—below—of that’; and that upon which these are based is Space. Says the Sūtra:—‘That to which the notion that this is from that is due is the indicative of Space’;—because these are peculiar notions,—and peculiar notions cannot appear in a haphazard manner;—nor are they dependent upon the corporeal substances themselves; as such mutual interdependence would nullify both; hence, there being no other cause for them, these are regarded as indicatives of Space.—Of this Space, the qualities of one-ness, all-pervasiveness and other qualities are to be understood to be like those of Time.—Though Space is one only, it comes to he regarded as diverse by reason of the diversity of its effects.—The argument may be formulated as follows:—The notions of ‘fore’ and ‘aft’ and the like must be based upon a Substance other than the corporeal substances,—because they are different from the notions arising from these,—like the notions of pleasure, etc.—(625)
The indicative of Mind is next stated:—[see verses 625b-626 above]
Even when the contact between the object and several sense-organs is present at the same time, the cognitions are found to appear one after the other; which shows that there is some other cause,—distinct from the object and the sense-organ,—the presence and absence of which leads to the appearance and non-appearance (respectively) of the cognition. Thus from this appearance of cognitions, in succession, the inference of Mind is got at. To this effect we have the Sutra—‘The fact that cognitions do not appear simultaneously indicates the Mind The argument may be formulated thus:—The Cognition of colour and such things is dependent upon a cause other than the Eye and the other organs,—because it appears in succession,—like the Chariot and such things.—(625-626)