८४ मूलमध्यमककारिका 9 arao ataca tatia de agatae aa1 667 YI Cerfonalfeo pecat 2517ta afacoe $69 69 947 R1 tsqn patte i ont tat qozala 65101 Esgtfe fat faca a7 eta ao pita 6999907716 teafie fasi yao $691 guate Coy watso #taicas पटल रहे। 9549 csata atafts 70107tala, gs99 tetts fausptala, ez geografie testata fat cela fage eat 1867 all TS911 922 972899, fata cftatis afpo tequ10 9569 4931711 4750 4767 71, 7139 Espoo e acataptaila 998 Telia e 88917 7575 g fagsptala; fazatuart: fafsartaja 781 7091 789 168 1049 tenta tega ag$99, $317 FISIFU Esataa afio 9777 21 99: 556 7771 for teguata affat qe fpgai ateta tentang tentofaan 60 9703 113801 English Translation-Now begins consideration that origination (utpada) cannot produce others. According to the opponents (Baibhasikas) all objects are supposed to have three conditions, past, present and future. Object being originated belongs to the present (utpadya), object originated already belongs to the past (utpanna) and object not yet originated, called as Annutpanna, belongs to the future. Which of these three objects is produced by utpada ? -By taking recourse to the arguments as employed in the second chapter (Gatagata pariksa), we may say that none of them is possible to be produced. Here also we cannot think of any object like Utpadya- mana ; other than the two Utpanna (produced-originated) and Anutpanna (non-produced ) because what is called Utpanna, is an object which has undergone origination. An object to be produced (utpadyamana) cannot be called utpa- dyamana unless it is associated with origination. If it is with origination then it must be admitted that it was originated before hand. In that case it becomes a thing of past (atia- kalina). If the act of origianation is not finished (nispanna) then it will have to be understood that the act (utpattikriya) will take place later on. Then it will be included in the
