For let us take the case
that one may find 'escape,' self-nature still will reconstruct the evil
of birth. If self-nature in itself be blind, yet 'tis the maker of the
world that sees. On this account, again, it cannot 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.
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