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
settled in the true doctrine he lowly bent in worship at the feet of
Buddha and with closed hands made his request:--
"I dwell indeed at Sravasti, a land rich in produce, and enjoying peace;
Prasenagit is the great king thereof, the offspring of the 'lion'
family; his high renown and fame spread everywhere, reverenced by all
both far and near.
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