18. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-establishment of those (two aggregates).

The reasons on account of which the doctrine of the

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[paragraph continues] Vaiseshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic 1). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.

That doctrine is presented in a variety of forms, due either to the difference of the views (maintained by Buddha at different times), or else to the difference of capacity on the part of the disciples (of Buddha). Three principal opinions may, however, be distinguished; the opinion of those who maintain the reality of everything (Realists, sarvâstitvavâdin); the opinion of those who maintain that thought only is real (Idealists, vigñânavâdin); and the opinion of those who maintain that everything is void (unreal; Nihilists, sûnyavâdin 2).--We first controvert those

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who maintain that everything, external as well as internal, is real. What is external is either element (bhûta) or elementary (bhautika); what is internal is either mind (kitta) or mental (kaitta). The elements are earth, water, and so on; elemental are colour, &c. on the one hand, and the eye and the other sense-organs on the other hand. Earth and the other three elements arise from the aggregation of the four different kinds of atoms; the atoms of earth being hard, those of water viscid, those of fire hot, those of air mobile.--The inward world consists of the five so-called 'groups' (skandha), the group of sensation (rûpaskandha), the group of knowledge (vigñânaskandha), the group of feeling (vedanâskandha), the group of verbal knowledge (samgñâskandha), and the group of impressions (samskâraskandha) 1; which

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taken together constitute the basis of all personal existence 1.

With reference to this doctrine we make the following remarks.--Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Bauddha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts constituting the (material) aggregates are devoid of intelligence, and the kindling (abhigvalana) of intelligence depends on an aggregate of atoms having been brought about previously 2. And the Bauddhas do not admit any other permanent intelligent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account; for that would imply their never ceasing to be active 3. Nor can the cause of aggregation be looked for in the so-called abode (i.e. the âlayavigñâna-pravâha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not different from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedântins; or non-permanent;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms 4.

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[paragraph continues] (And in the latter case we are not further advanced than before.)--For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates.

401:2 The following notes on Bauddha doctrines are taken exclusively from the commentaries on the Sankarabhâshya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the Sarvadarsanasamgraha.--The Nihilists are the Mâdhyamikas; the Idealists are the Yogâkâras; the Sautrântikas and the Vaibhâshikas together constitute the class of the Realists.--I subjoin the account given of those sects in the Brahmavidyâbharana.--Buddhasya hi mâdhyamika-yogâkâra-sautrântika-vaibhâshikasamgñakâs katvârah sishyâh. Tatra buddhena prathamam yân prati sarvam sûnyam ity upadishtam te mâdhyamikâs te hi gurunâ yathoktam tathaiva sraddhayâ grihîtavanta iti kritvâ nâpakrishtâh punas ka taduktasyârthasya buddhyanusârenâkshepasyâkritatvân notkrishtabuddhaya iti mâdhyamikâh. Anyais tu sishyair gurunâ sarvasûnyatva upadishte gñânâtiriktasya sarvasya sûnyatvam astu nâmeti gurûktir yoga iti bauddaih paribhâshitopetâh tad upari ka gñânasya tu sûnyatvam na sambhavati tathâtve gagadândhyaprasangât sûnyasiddher apy asambhavâk keti buddhamate âkâratvena paribhâshita âkshepo#pi krita iti yogâkârâh vigñânamâtrâstitvavâdinah. Tadanataram anyaih sishyaihp. 402 pratîtisiddhasya katham sûnyatvam vaktum sakyam ato gñânavad vâhyârtho#pi satya ity ukte tarhi tathaiva so#stu, param tu so #numeyo na tu pratyaksha ity ukte tathângîkrityaivam sishyamatim anusritya kiyatparyantam sûtram bhavishyatîti taih prishtam atas te sautrântikâh. Anye punar yady ayam ghata iti pratîtibalâd vâhyo#rtha upeyate tarhi tasyâ eva pratîter aparokshatvât sa katham paroksho#to vâhyo#rtho na pratyaksha iti bhâshâ viruddhety âkshipann atas te vaibhâshikâh.

402:1 The rûpaskandha comprises the senses and their objects, colour, &c.; the sense-organs were above called bhautika, they here re-appear as kaittika on account of their connexion with thought. Their objects likewise are classed as kaittika in so far as they are perceived by the senses.--The vigñânaskandha comprises the series of self-cognitions (ahamaham ity âlayavgñânapravâhah), according to all commentators; and in addition, according to the Brahmavidyâbharana, the knowledge, determinate and indeterminate, of external things (savikalpakam nirvikalpakam ka pravrittivigñânasamgñitam).--The vedanâskandha comprises pleasure, pain, &c.--The samgñâskandha comprises the cognition of things by their names (gaur asva ityâdisabdasamgalpitapratyayah, Ân. Gi.; gaur asva ityevam nâmavisishtasavikalpakah pratyayah, Go. Ân.; samgñâ yagñadattâdipadatadullekhî savikalpapratyayo vâ, dvitîyapakshe vigñânapadena savikalpapratyayo na grâhyah, Brahmavidyâbh.). The samskâraskandha comprises passion, aversion, &c., dharma and adharma.--Compare also the Bhâmatî.--The vigñânaskandha is kitta, the other skandhas kaitta.

403:1 It has to be kept in view that the sarvâstitvavâdins as well as the other Bauddha sects teach the momentariness (kshanikatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman.

403:2 Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body.

403:3 In consequence of which no release could take place.

403:4 The Brahmavidyâbharana explains the last clause--from kshanikatvâk ka--somewhat differently: Api ka paramânûnâm api kshanikatvâbhyupagamân melanam na sambhavati, paramânûnâm melanam paramânukriyâdhînam, tathâ ka svakriyâm prati paramânûnâm kâranatvât kriyâpûrakshane paramânubhir bhâvyam kriyâ p. 404 srayatayâ kriyâkshane#pi teshâm avasthânam apekshitam evam melanakshane#pi, nahi melanâsrayasyâbhâve melanarûpâ pravrittir upapadyate, tathâ ka sthiraparamânusâdhyâ melanarûpâ pravrittih katham teshâm kshanikatve bhavet.--Ânanda Giri also divides and translates differently from the translation in the text.

Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality 1 of Nescience and so on, so that we need not look for any other combining principle.

The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like 2. All these terms constitute

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a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water-wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place.

This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggregates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown--when examining the Vaiseshika doctrine--that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in

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which the adrishta abides 1; how much less then are aggregates possible if there exist only momentary atoms not connected with enjoying souls and devoid of abodes (i.e. souls), and that which abides in them (the adrishta).--Let us then assume (the Bauddha says) that Nescience, &c. themselves are the efficient cause of the aggregate.--But how--we ask--can they be the cause of that without which--as their abode--they themselves are not capable of existence? Perhaps you will say that in the eternal samsâra the aggregates succeed one another in an unbroken chain, and hence also Nescience, and so on, which abide in those aggregates. But in that case you will have to assume either that each aggregate necessarily produces another aggregate of the same kind, or that, without any settled rule, it may produce either a like or an unlike one. In the former case a human body could never pass over into that of a god or an animal or a being of the infernal regions; in the latter case a man might in an instant be turned into an elephant or a god and again become a man; either of which consequences would be contrary to your system.--Moreover, that for the purpose of whose enjoyment the aggregate is formed is, according to your doctrine, not a permanent enjoying soul, so that enjoyment subserves itself merely and cannot be desired by anything else; hence final release also must, according to you, be considered as subserving itself

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only, and no being desirous of release can be assumed. If a being desirous of both were assumed, it would have to be conceived as permanently existing up to the time of enjoyment and release, and that would be contrary to your doctrine of general impermanency.--There may therefore exist a causal relation between the members of the series consisting of Nescience, &c., but, in the absence of a permanent enjoying soul, it is impossible to establish on that ground the existence of aggregates.

404:2 The commentators agree on the whole in their explanations of the terms of this series.--The following is the substance of the comment of the Brahmavidyâbharana: Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c.--Impression (affection, samskâra) comprises desire, aversion, &c., and the activity caused by them.--Knowledge (vigñâna) is the self-consciousness (aham ity âlayavigñânasya vrittilâbhah) springing up in the embryo.--Name and form is the rudimentary flake--or bubble-like condition of the embryo.--The p. 405 abode of the six (shadâyatana) is the further developed stage of the embryo in which the latter is the abode of the six senses.--Touch (sparsa) is the sensations of cold, warmth, &c. on the embryo's part.--Feeling (vedanâ) the sensations of pleasure and pain resulting therefrom.--Desire (trishnâ) is the wish to enjoy the pleasurable sensations and to shun the painful ones.--Activity (upâdâna) is the effort resulting from desire,--Birth is the passing out from the uterus--Species (gâti) is the class of beings to which the new-born creature belongs.--Decay (garâ).--Death (maranam) is explained as the condition of the creature when about to die (mumûrshâ).--Grief (soka) the frustration of wishes connected therewith.--Lament (paridevanam) the lamentations on that account.--Pain (duhkha) is such pain as caused by the five senses.--Durmanas is mental affliction.--The 'and the like' implies death, the departure to another world and the subsequent return from there.

406:1 Ânanda Giri and Go. Ânanda explain: Âsrâyasrayibhûteshv iti bhoktriviseshanam adrishtâsrayeshv ity arthah.--The Brahma-vidyâbharana says: Nityeshv âsrâyasrayibhûteshv anushv abhyupagamyamâneshu bhoktrishu ka satsv ity anvayah. Âsrâyasrayibhûteshv ity asyopakâryopakârakabhâvaprâpteshv ity arthah.--And with regard to the subsequent âsrayâsrayisûnyeshu: âsrayâsrayitvasûnyeshu, ayam bhâvah, sthireshu paramânushu yadanvaye paramânûnâm samghâtâpattih yadvyatireke ka na tad upakârakam upakâryâh paramânavah yena tatkrito bhogah prârthyate sa tatra karteti grahîtum sakyate, kshanikeshu tu paramânushu anvayavyatirekagrahasyânekakshanasâdhyasyâsambhavân nopakâryopakârakabhâvo nirdhârayitum sakyah.--Ânanda Giri remarks on the latter: Adrishtâsrayakârtrirâhityam âhâsrayeti. Another reading appears to be âsayâsrayasûnyeshu.

We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong.

Those who maintain that everything has a momentary existence only admit that when the thing existing in the second moment 1 enters into being the thing existing in the first moment ceases to be. On this admission it is impossible to establish between the two things the relation of cause and effect, since the former momentary existence which ceases or has ceased to be, and so has entered into the state of non-existence, cannot be the cause of the later momentary existence.--Let it then be said that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence.--That also is impossible; for the assumption that a fully developed existence exerts a further energy, involves the conclusion that it is connected with a second moment (which contradicts the doctrine of universal momentariness).--Then let the mere existence of the antecedent entity constitute its

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causal energy,--That assumption also is fruitless, because we cannot conceive the origination of an effect which is not imbued with the nature of the cause (i.e. in which the nature of the cause does not continue to exist). And to assume that the nature of the cause does continue to exist in the effect is impossible (on the Bauddha doctrine), as that would involve the permanency of the cause, and thus necessitate the abandonment of the doctrine of general non-permanency.--Nor can it be admitted that the relation of cause and effect holds good without the cause somehow giving its colouring to the effect; for that doctrine might unduly be extended to all cases 1.--Moreover, the origination and cessation of things of which the Bauddha speaks must either constitute a thing's own form or another state of it, or an altogether different thing. But none of these alternatives agrees with the general Bauddha principles. If, in the first place, origination and cessation constituted the form of a thing, it would follow that the word 'thing' and the words 'origination' and 'cessation' are interchangeable (which is not the case).--Let then, secondly, the Bauddha says, a certain difference be assumed, in consequence of which the terms 'origination' and 'cessation' may denote the initial and final states of that which in the intermediate state is called thing.--In that case, we reply, the thing will be connected with three moments, viz. the initial, the intermediate, and the final one, so that the doctrine of general momentariness will have to be abandoned.--Let then, as the third alternative, origination and cessation be altogether different from the thing, as much as a buffalo is from a horse.--That too cannot be, we reply; for it would lead to the conclusion that the thing, because altogether disconnected with origination and cessation, is everlasting. And the same conclusion would be led up to, if we understood by the origination and cessation of a thing merely its perception and non-perception; for the latter are attributes of the percipient mind only, not of the thing itself.--Hence

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we have again to declare the Bauddha doctrine to be untenable.

408:1 And whereupon then could be established the difference of mere efficient causes such as the potter's staff, &c., and material causes such as clay, &c.?

It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes 1. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things 2 are momentary merely.

409:2 Samskâra iti, tanmate pûrvakshana eva hetubhûtah samskâro vâsaneti ka vyavahriyate kâryam tu tadvishayatayâ karmavyutpattyâ samskârah, tathâ ka kâryakâranâtmakam sarvam bhâvarûpam kshanikam iti pratigñârthah. Brahmavidyâbharana.

The Bauddhas who maintain that universal destruction is going on constantly, assume that 'whatever forms an object of knowledge and is different from the triad is produced (samskrita) and momentary.' To the triad there mentioned they give the names 'cessation dependent on a sublative act of the mind,' 'cessation not dependent on such an act,' and 'space.' This triad they hold to be non-substantial, of a merely negative character (abhâvamâtra), devoid of all positive characteristics. By 'cessation dependent on a sublative act of the mind,' we have to understand such destruction of entities as is preceded by an act of thought 1; by 'cessation not so dependent' is meant destruction of the opposite kind 2; by 'space' is meant absence in general of something covering (or occupying space). Out of these three non-existences 'space' will be refuted later on (Sûtra 24), the two other ones are refuted in the present Sûtra.

Cessation which is dependent on a sublative act of the mind, and cessation which is not so dependent are both impossible, 'on account of the absence of interruption.' For both kinds of cessation must have reference either to the series (of momentary existences) or to the single members constituting the series.--The former alternative is impossible, because in all series (of momentary existences) the members of the series stand in an unbroken relation of cause and effect so that the series cannot be interrupted 3.--The latter

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alternative is likewise inadmissible, for it is impossible to maintain that any momentary existence should undergo complete annihilation entirely undefinable and disconnected (with the previous state of existence), since we observe that a thing is recognised in the various states through which it may pass and thus has a connected existence 1. And in those cases also where a thing is not clearly recognised (after having undergone a change) we yet infer, on the ground of actual observations made in other cases, that one and the same thing continues to exist without any interruption.--For these reasons the two kinds of cessation which the Bauddhas assume cannot be proved.

410:2 I. e. the insensible continual decay of things.--Viparîta iti pratikshanam ghatâdînâm yuktyâ sâdhyamâno#kusalair avagantum asakyah sûkshmo vinâso#pratisamkhyânirodhah. Brahmâv.

410:3 A series of momentary existences constituting a chain of causes and effects can never be entirely stopped; for the last momentary existence must be supposed either to produce its effect or not to produce it. In the former case the series is continued; the latter alternative would imply that the last link does not really p. 411 exist, since the Bauddhas define the sattâ of a thing as its causal efficiency (cp. Sarvadarsanasamgraha). And the non-existence of the last link would retrogressively lead to the non-existence of the whole series.

411:1 Thus clay is recognised as such whether it appears in the form of a jar, or of the potsherds into which the jar is broken, or of the powder into which the potsherds are ground.--Analogously we infer that even things which seem to vanish altogether, such as a drop of water which has fallen on heated iron, yet continue to exist in some form.

The cessation of Nescience, &c. which, on the assumption of the Bauddhas, is included in the two kinds of cessation discussed hitherto, must take place either in consequence of perfect knowledge together with its auxiliaries, or else of its own accord. But the former alternative would imply the abandonment of the Bauddha doctrine that destruction takes place without a cause, and the latter alternative would involve the uselessness of the Bauddha instruction as to the 'path' 2. As therefore both alternatives are open to objections, the Bauddha doctrine must be declared unsatisfactory.

25. And on account of remembrance.

The philosopher who maintains that all things are momentary only would have to extend that doctrine to the perceiving person (upalabdhri) also; that is, however, not possible, on account of the remembrance which is consequent on the original perception. That remembrance can take place only if it belongs to the same person who previously made the perception; for we observe that what one man has experienced is not remembered by another man. How, indeed, could there arise the conscious state expressed in the sentences, 'I saw that thing, and now I see this thing,' if the seeing person were not in both cases the same? That the consciousness of recognition takes place only in the case of the observing and remembering subject being one, is a matter known to every one; for if there were, in the two cases, different subjects, the state of consciousness arising in the mind of the remembering person would be, 'I remember; another person made the observation.' But no such state of consciousness does arise.--When, on the other hand, such a state of consciousness does arise, then everybody knows that the person who made the original observation, and the person who remembers, are different persons, and then the state of consciousness is expressed as follows, 'I remember that that other person saw that and that.'--

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[paragraph continues] In the case under discussion, however, the Vainâsika himself--whose state of consciousness is, 'I saw that and that'--knows that there is one thinking subject only to which the original perception as well as the remembrance belongs, and does not think of denying that the past perception belonged to himself, not any more than he denies that fire is hot and gives light.

As thus one agent is connected with the two moments of perception and subsequent remembrance, the Vainâsika has necessarily to abandon the doctrine of universal momentariness. And if he further recognises all his subsequent successive cognitions, up to his last breath, to belong to one and the same subject, and in addition cannot but attribute all his past cognitions, from the moment of his birth, to the same Self, how can he maintain, without being ashamed of himself, that everything has a momentary existence only? Should he maintain that the recognition (of the subject as one and the same) takes place on account of the similarity (of the different self-cognitions; each, however, being momentary only), we reply that the cognition of similarity is based on two things, and that for that reason the advocate of universal momentariness who denies the existence of one (permanent) subject able mentally to grasp the two similar things simply talks deceitful nonsense when asserting that recognition is founded on similarity. Should he admit, on the other hand, that there is one mind grasping the similarity of two successive momentary existences, he would thereby admit that one entity endures for two moments and thus contradict the tenet of universal momentariness.--Should it be said that the cognition 'this is similar to that' is a different (new) cognition, not dependent on the apperception of the earlier and later momentary existences, we refute this by the remark that the fact of different terms--viz. 'this' and 'that'--being used points to the existence of different things (which the mind grasps in a judgment of similarity). If the mental act of which similarity is the object were an altogether new act (not concerned with the two separate similar entities), the expression 'this is similar to that'

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would be devoid of meaning; we should in that case rather speak of 'similarity' only.--Whenever (to add a general reflexion) something perfectly well known from ordinary experience is not admitted by philosophers, they may indeed establish their own view and demolish the contrary opinion by means of words, but they thereby neither convince others nor even themselves. Whatever has been ascertained to be such and such must also be represented as such and such; attempts to represent it as something else prove nothing but the vain talkativeness of those who make those attempts. Nor can the hypothesis of mere similarity being cognised account for ordinary empirical life and thought; for (in recognising a thing) we are conscious of it being that which we were formerly conscious of, not of it being merely similar to that. We admit that sometimes with regard to an external thing a doubt may arise whether it is that or merely is similar to that; for mistakes may be made concerning what lies outside our minds. But the conscious subject never has any doubt whether it is itself or only similar to itself; it rather is distinctly conscious that it is one and the same subject which yesterday had a certain sensation and to-day remembers that sensation.--For this reason also the doctrine of the Nihilists is to be rejected.

26. (Entity) does not spring from non-entity on account of that not being observed.

The system of the Vainâsikas is objectionable for this reason also that those who deny the existence of permanent stable causes are driven to maintain that entity springs from non-entity. This latter tenet is expressly enunciated by the Bauddhas where they say, 'On, account of the manifestation (of effects) not without previous destruction (of the cause).' For, they say, from the decomposed seed only the young plant springs, spoilt milk only turns into curds, and the lump of clay has ceased to be a lump when it becomes a jar. If effects did spring from the unchanged causes, all effects would originate from all causes at once,

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as then no specification would be required 1. Hence, as we see that young plants, &c. spring from seeds, &c. only after the latter have been merged in non-existence, we hold that entity springs from non-entity.

To this Bauddha tenet we reply, ('Entity does) not (spring) from non-entity, on account of that not being observed.' If entity did spring from non-entity, the assumption of special causes would be purportless, since non-entity is in all cases one and the same. For the non-existence of seeds and the like after they have been destroyed is of the same kind as the non-existence of horns of hares and the like, i.e. non-existence is in all cases nothing else but the absence of all character of reality, and hence there would be no sense (on the doctrine of origination from non-existence) in assuming that sprouts are produced from seeds only, curds from milk only, and so on. And if non-distinguished non-existence were admitted to have causal efficiency, we should also have to assume that sprouts, &c. originate from the horns of hares, &c.--a thing certainly not actually observed.--If, again, it should be assumed that there are different kinds of non-existence having special distinctions--just as, for instance, blueness and the like are special qualities of lotuses and so on--we point out that in that case the fact of there being such special distinctions would turn the non-entities into entities no less real than lotuses and the like. In no case non-existence would possess causal efficiency, simply because, like the horn of a hare, it is non-existence merely.--Further, if existence sprang from non-existence, all effects would be affected with non-existence; while as a matter of fact they are observed to be merely positive entities distinguished by their various special characteristics. Nor 2 does any one

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think that things of the nature of clay, such as pots and the like, are the effects of threads and the like; but everybody knows that things of the nature of clay are the effects of clay only.--The Bauddha's tenet that nothing can become a cause as long as it remains unchanged, but has to that end to undergo destruction, and that thus existence springs from non-existence only is false; for it is observed that only things of permanent nature which are always recognised as what they are, such as gold, &c., are the causes of effects such as golden ornaments, and so on. In those cases where a destruction of the peculiar nature of the cause is observed to take place, as in the case of seeds, for instance, we have to acknowledge as the cause of the subsequent condition (i.e. the sprout) not the earlier condition in so far as it is destroyed, but rather those permanent particles of the seed which are not destroyed (when the seed as a whole undergoes decomposition).--Hence as we see on the one hand that no entities ever originate from nonentities such as the horns of a hare, and on the other hand that entities do originate from entities such as gold and the like the whole Bauddha doctrine of existence springing from non-existence has to be rejected.--We finally point out that, according to the Bauddhas, all mind and all mental modifications spring from the four skandhas discussed above and all material aggregates from the atoms; why then do they stultify this their own doctrine by the fanciful assumption of entity springing from non-entity and thus needlessly perplex the mind of every one?

416:2 This is added to obviate the remark that it is not a general rule that effects are of the same nature as their causes, and that therefore, after all, existent things may spring from non-existence.

If it were admitted that entity issues from non-entity, lazy inactive people also would obtain their purposes, since 'non-existence' is a thing to be had without much trouble. Rice would grow for the husbandman even if he did not cultivate his field; vessels would shape themselves even if the potter did not fashion the clay; and the weaver too

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lazy to weave the threads into a whole, would nevertheless have in the end finished pieces of cloth just as if he had been weaving. And nobody would have to exert himself in the least either for going to the heavenly world or for obtaining final release. All which of course is absurd and not maintained by anybody.--Thus the doctrine of the origination of entity from non-entity again shows itself to be futile.