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which are made of clay, have clay as their common cause.
There is no admission here of any universal other than the
pervading material cause, so there is no fault in the
inference 179
as there might be if "potness" and other such
universals were accepted.180 Since things are all
experienced as consisting of joy, pain, and delusion, they
have these factors as their common cause. By such an
inference it is established that there is a cause consisting
of joy, pain, and delusion. The joy-aspect of this cause is
the luminous quality, the pain-aspect is the active quality,
and the delusion-aspect is the inert quality. Thus it is
proved that the primal material cause is composed of the
three material qualities.
"This inference [involving the perception of a
single material cause present in all things] cannot be used
for the cross-purpose of supporting the doctrine of ultimate
atoms 181 or the doctrine of Brahman. In the atomic theory,
it is impossible to percieve any effect as consisting of
atoms because it is maintained that the cause [the atoms]
and the effect are distinct and, further, that the atoms are
invisible. Besides, there is no valid means of knowledge
that can be applied to prove the existence of the atoms.
The fact is that, utilizing reasoning that is simple and
straightforward, the inference of the material cause of the
first effects of creation points to one factor only, just as