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only friends of vice, only enemies of virtue, snares for dragging you to hell. Good luck to that wise man who does not consider that there is great fruit of virtue and vice, even though seeing it here very clearly from such facts as one becomes a servant, one becomes a master; one begs for alms, another gives them; one becomes an animal, another mounts him; one asks for safety, another grants it. Therefore, O Master, non-dharma, the cause of pain, must be avoided like the speech of a wicked man. Dharma, the only cause of happiness, must be cultivated like the speech of a good man."
Statement of Kṣaṇikavada (the Buddhist doctrine) (375-6).
Then Satamati said: "There is no other soul here than the momentary, deceptive knowledge of the senseobjects of the categories. The doctrine in regard to permanence in objects has as its source knowledge derived from memory. The unity of past and present moments is certainly not true."
Refutation of Kṣaṇikavāda (377-83).
Then Svayambuddha said: "There is no object free from continuity. For water, grass, etc., make cow's milk surely. There is not a single object here that has no continuity, like a flower in the sky or hair on a tortoise. Therefore the doctrine of instant perishing is false. If an object perishes instantly, then why does its issue not perish instantly? Whence is there momentariness of the whole, when its issue is permanent ? If all things are transitory, how pray arises the demand for a return of a deposit, or memory and recognition? In the perishing at the moment of birth, an incongruity arises in the second moment, 'There is no son to the parents and no parents of the son.' There is no husband to the wife and no wife to the husband,' is an inconsistency of the husband and wife perishing immediately after the time of marriage. If a person who
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