kāryaṃ hi kutaścid bhavanadharmi, yat kadācin na bhavati tat tasyāvikalaṃ cetkāraṇaṃ kimiti kāryāṇi parilambante / nacāpi nityasyānupakāryatayā kācid apekṣā sambhavinī /
For an effect [kārya] has the nature of coming into being from something, [and] if something does not come into being at some time when its cause is complete [avikala], why should effects be delayed? Moreover, for what is eternal [nitya], being not subject to help [anupakārya], no dependence is possible.