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निच्छयओ पुण बाहिरनिमित्तमेत्तोवओगओ सवं । होइ सओ जमभावो न सिज्झइ निमित्तभावे वि ॥ १७० ॥
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Jāvi avikkhā'vikkhaṇamavikkhago' vikkhanijjamaṇavikkha Sā na mayā savvesu vi santesu na sunnayā nāma ॥ 168 (1716)
Kim ci sao taha parao tadubhayao kim ci niccasiddham pi Jalao ghadao puriso taham vavahārao neyam || 169 ॥ ( 1717)
Nicchayao puna bāhiranimittamettovao-gao savvam | Hoi sao jamabhāvo na sijjhai nimittabhāve vi ॥ 170 ॥ ( 1718 ) [ याऽप्यपेक्षाsपेक्षणमपेक्षको पेक्षणीयमनपेक्ष्य ।
सा न मता सर्वेष्वपि सत्सु न शून्यता नाम ॥ १६८ ॥ ( १७१६ ) किञ्चित् स्वतस्तथा परतस्तदुभयतः किञ्चिद् नित्यसिद्धिमपि । जलदो घटकः पुरुषस्तथा व्यवहारतो ज्ञेयम् ॥ १६९ ॥ ( १७१७ ) निश्चयतः पुनर्वहिर्निमित्तमात्रोपयोगतः सर्वम् ।
भवति स्वतो यदभावो न सिध्यति निमित्तभावेऽपि ॥ १७० ॥ ( १७१८)
YĀ'pyapeksa’peksanamapeksako'peksaniyamanapeksya | Sā na matd sarvesvapi satsu na śūnyatā năma | 168 || ( 1716 ) Kimcit svatastatha paratastadubhayataḥ kimcid nityasiddhamapi | Jalado ghatakah purusastathā vyavaharato jñeyam ||169॥ ( 1717)
Niścayataḥ punar-bahir-nimittamatropayogatah sarvam i Bhavati svato yadabhāvo na sidhyati nimittabhāve 'pi ||170|(1718) ]
Trans.—168–169-170 Even apeksā-being identical to ( the nature of ) action ( apeksanam ), agent ( apeksakah ), and object (apeksaniyam)-could not be accepted. When all are existing there could not be sūnyata at all. Some are spontaneous e. g. a cloud; some (are produced) by means of others as in the case of ghata; and Some (are produced) in both the ways. e. g. a man; while some are produced even for ever. Again, it is certain that each one ( of them ) becomes existent by its own self only by resorting to the external