api ca vyāpārasya vyāpāravato vā bhāvasya kāryaṃ prati hetubhāvas tadbhāvabhāvitvād eva bhavatā grahītavyaḥ, na hy anvayavyatirekābhyām anyaḥ kāryakāraṇabhāvādhigame 'bhyupāyo 'sti, tataś caivam sati vastumātrasyāpi kim iti kāraṇabhāvo na gṛhyate, na hi kāryasya vastumātragatānvayavyatirekānuvidhāyitvaṃ na prasiddham, atas tad eva vastumātraṃ varaṃ kāraṇam astu yadgatānvayavyatirekānuvidhāyitvaṃ kāryasya siddham ity etad darśayati tadbhāvetyādi /
Moreover, you must accept that the causal nature of either an operation or of a thing possessing an operation with respect to an effect exists solely because [the effect] occurs when that exists. For there is no other means of ascertaining the cause-effect relationship besides positive and negative correlation. And this being so, why is the causal nature not grasped for the mere thing itself? For it is not [the case] that the effect's conformity to positive and negative correlation with respect to the mere thing is not well-established. Therefore, let that mere thing itself be the cause, with respect to which the effect's conformity to positive and negative correlation is established – this is what [the author] shows by "tadbhāve" and so forth.