Siddhitraya p46

p46

prītiṣidhyamāne dehaguṇatvābhyu pagamaprasaṅgaśca . api cecchānuvidhāyikriyatvendriyavattvādayaḥ śarīre dṛśyamānāḥ saṃpratipannācaitanyāddhaṭāderatyantavyāvartamānāḥ śarīrameva cetanamavagamayanti . kramukaphalatāmbhūladalāvayavādiṣu pratyekamavidyamānasyāpi rāgasyevāvayavini saṃyogaviśeṣāt, dehārambhakaparamāṇusaṃśleṣaviśeṣādeva dehe caitanyasyāpyāvirbhāvo nānupapannaḥ . carvaṇajanitahutavahasaṃyogasaṃpāditapāṭalimabhiḥ paramāṇubhidrvyaṇukādikrameṇa kāraṇaguṇapūrva eva tatra rāgodaya iti cet; na; pramāṇābhāvāt . api ca sitāsitāditantuṣu pratyekamavidyamānamapi citrarūpaṃ viśeṣaguṇaṃ tadārabdhe paṭe sphaṭamupalabhamānāḥ kathaṃ kāraṇaguṇapūrvakatvamuktaguṇasyādhyavasyema ? . na cāvayarūpātirekeṇāvavini citraṃ nāma rūpāntaraṃ nāstyeva . avayavino%cākṣuṣatvaprasaṅgāt . avayavarūpaireva tadupapādane sarvameva kāryadravyaṃ nīrūpamāpadyet . anubhavaviredhaḥ, sarvavyavahā

[Moreover, if consciousness] were denied [in the inner organ, the mind], there would follow the unacceptable consequence that it is a quality of the body. Furthermore, [characteristics] observed in the body, such as possessing action that conforms to desire and possessing sense organs, which are entirely excluded from pots and the like that are universally acknowledged to be insentient, make it known that the body itself is sentient. Just as redness, though absent in each of the components such as the areca nut, the betel leaf, and the lime, [arises] in the whole through a specific combination, so too the manifestation of consciousness in the body through a specific conjunction of the atoms that compose the body is not impossible. If it be argued that redness arises there only preceded by the qualities of its causes, via dyads and so forth, by means of atoms endowed with redness produced by the contact of heat generated by chewing—no, for there is a lack of evidence. Furthermore, when we clearly perceive a varicoloured colour, which is a specific quality absent in the individual white, black, and other threads, in the cloth produced by them, how could we determine that the aforesaid quality is preceded by the qualities of its causes? Nor is it the case that there is no distinct colour called 'varicoloured' in the whole over and above the colours of the parts, because it would follow that the whole would not be visible to the eye. If that were explained by the colours of the parts alone, every produced substance would turn out to be colourless. That would contradict experience and contradict all conventional usage.