ot be the maker,
because, in this case, cause and effect would differ in their character,
but in all the world around us, cause and effect go hand in hand. Again,
if self-nature have no aim, it cannot cause that which has such purpose.
We know on seeing smoke there must be fire, and cause and result are
ever classed together thus. We are forbidden, then, to say an unthinking
cause can make a thing that has intelligence. The gold of which the cup
is made is gold throughout from first to last, self-nature, then, that
makes these things, from first to last must permeate all it makes. Once
more, if 'time' is maker of the world, 'twere needless then to seek
'escape,' for 'time' is constant and unchangeable: let us in patience
bear the 'intervals' of time. The world in its successions has no
limits, the 'intervals' of time are boundless also. Those then who
practise a religious life need not rely on 'methods' or 'expedients.'
The To-lo-piu Kiu-na, the one strange Sastra in the world, although it
has so many theories, yet still, be it known, it is opposed to any
single cause. But if, again, you say that 'self' is maker, then surely
self should make things pleasingly; but now things are not pleasing for
oneself, how then is it said that self is maker? But if he did not wish
to make things so, then he who wishes for things pleasing, is opposed to
self, the maker. Sorrow and joy are not self-existing, how can these be
made by self? But if we allow that self was maker, there should not be,
at least, an evil karman; but yet our deeds produce results both good
and evil; know then that 'self' cannot be maker. But perhaps you say
'self' is the maker according to occasion, and then the occasion ought
to be for good alone. But as good and evil both result from 'cause,' it
cannot be that 'self' has made it so. But if you adopt the
argument--there is no maker--then it is useless practising expedients;
all things are fixed and certain of themselves: what good to try to make
them otherwise? Deeds of every kind, done in the world, do,
notwithstanding, bring forth every kind of fruit; therefore we argue all
things that exist are not without some cause or other. There is both
'mind' and 'want of mind'--all things come from fixed causation; the
world and all therein is not the result of 'nothing' as a cause." The
nobleman, his heart receiving light, perceived throughout the most
excellent system of truth. Simple, and of wisdom born; thus firmly