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Sanskrit text, Unicode transliteration and English translation of Tattvartha s奴tra 5.7:

啶ㄠた啶粪�嵿�曕�嵿ぐ啶苦く啶距ぃ啶� 啶� 啷� 啷�.啷� 啷�

ni峁０彀�颈测腻峁噄 ca || 5.7 ||

These three [the medium of motion (dharma), the medium of rest (adharma) and the space (腻办腻艣补)] are also without-movement (苍颈峁�k谤颈测补). (7)

Hindi Anvayarth:

啶呧え啷嵿さ啶�啶距ぐ啷嵿��: [啶歖 啶斷ぐ 啶�啶苦�� 啶�啶� 啶оぐ啷嵿ぎ 啶︵�嵿ぐ啶掂�嵿く, 啶呧ぇ啶班�嵿�� 啶︵�嵿ぐ啶掂�嵿く 啶斷ぐ 啶嗋�曕ぞ啶� 啶︵�嵿ぐ啶掂�嵿く [啶ㄠた啶粪�嵿�曕�嵿ぐ啶苦く啶距ぃ啶縘 啶曕�嵿ぐ啶苦く啶� 啶班す啶苦い 啶灌�堗�� 啶呧ぐ啷嵿ぅ啶距い啷� 啶�啷� 啶忇�� 啶膏�嵿ぅ啶距�� 啶膏�� 啶︵�傕じ啶班�� 啶膏�嵿ぅ啶距�� 啶曕�� 啶�啷嵿ぐ啶距お啷嵿�� 啶ㄠす啷�啶� 啶灌�嬥い啷囙��

Anvayartha: [ca] aura phira yaha dharma dravya, adharma dravya aura akasha dravya [nishkriyani] kriya rahita haim arthat ye eka sthana se dusare sthana ko prapta nahim hote |

Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 Sarv膩rthasiddhi:

The other peculiarity of these substances is now mentioned.

Arising from internal and external causes, the mode (辫补谤测腻测补) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (办谤颈测腻). The substances devoid of such activity (办谤颈测腻) are called 鈥�苍颈峁�k谤颈测补鈥�. The medium of motion (dharma), etc., are without such activity (movement). If so, there can be no origination (耻迟辫腻诲补) in these as things like the pitcher are seen to originate only as a result of activity. And, without origination (耻迟辫腻诲补), there can be no destruction (vyaya). In such a case, the definition that the substance is characterized by origination (耻迟辫腻诲补), destruction (vyaya) and permanence (dhrauvya) stands invalidated. No, it is not so. What is the reason? The presence of these can be established otherwise than by activity (movement). Though there is no origination (耻迟辫腻诲补), etc., by activity in case of the medium of motion (dharma) and the other two, it can be shown that these take place. It is as under. Origination (耻迟辫腻诲补) is of two kinds, by internal cause鈥�svanimittaka 耻迟辫腻诲补鈥揳nd by external cause鈥�parapratyaya 耻迟辫腻诲补. Origination by internal cause is described thus. By the authority of the Scripture, infinite attributes鈥撯��补驳耻谤耻濒补驳丑耻驳耻峁嘺鈥欌�搘hich maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 鈥�峁�a峁璯耻峁嘺丑腻苍颈惫峁沝诲丑颈鈥�. Origination (耻迟辫腻诲补) and destruction (vyaya) are established by this internal cause. External cause also produces origination (耻迟辫腻诲补) and destruction (vyaya). The medium of motion (dharma), the medium of rest (adharma) and the space (腻办腻艣补) are the causes of motion (gati), rest (sthiti) and accommodation (补惫补驳腻丑补苍补) of horses and others.

Since the states of motion (gati), rest (sthiti) and accommodation (补惫补驳腻丑补苍补) change from instant to instant, the causes, i.e., the medium of motion (dharma), the medium of rest (adharma) and the space (腻办腻艣补), must also change. This way, origination (耻迟辫腻诲补), etc., by external cause鈥�parapratyaya 耻迟辫腻诲补鈥揳re attributed to these three substances (dravya). It is contended that if the medium of motion and the other two are without activity (movement), these cannot be the cause of motion, rest and accommodation of living beings and forms of matter; it is seen that only substances with activity, such as the water, are the cause of the motion and rest of fish and other objects. There is no contradiction. These substances (dravya) simply render help to the living beings and the forms of matter in their motion, rest, etc., just as the eyes. For instance, the eyes help in the sight of colour, but are powerless in case of a person whose mind is utterly distracted; he fails to see colour in spite of having eyes.

Similarly, though 鈥�苍颈峁�k谤颈测补鈥欌�搘ithout activity鈥搕hemselves, these substances鈥搕he medium of motion (dharma), the medium of rest (adharma) and the space (腻办腻艣补)鈥揳re instrumental causes of activity. As inactivity is admitted in case of these substances, it follows that the souls (箩墨惫补诲谤补惫测补) and the forms of matter (pudgaladravya) are characterized by activity (movement). Is the substance of time (办腻濒补诲谤补惫测补) with activity? No, activity cannot refer to the substance of time (办腻濒补诲谤补惫测补); it is not the subject under reference. It is for this reason that the substance of time (办腻濒补诲谤补惫测补) is not included here.