pradhānākhyasya hetor abhāve 'pyeṣāṃ parimāṇādīnām avirodhāt / tathā hi yadi tāvat kāraṇamātrasyāstitvaṃ sādhayte tadā siddhasādhyatā na hyasmākaṃ kāraṇamantareṇa kāryasyotpādo 'bhīṣṭaḥ kāraṇamātrasya ca pradhānam iti saṃjñākaraṇe na kiñcid bādhyate /
Because even in the absence of a cause called pradhāna there is no contradiction of these [facts] like finite measure etc. For if merely the existence of a cause is being proved, then [this constitutes] proving what is [already] proved, since we also do not accept the production of an effect without a cause, and if pradhāna is [merely] made into a name for cause in general, nothing is contradicted.