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श्रीमदमृतचन्द्रविरचितः
kṣaṇakşayotsangitacitkaņāvali
nikrttasāmānyatayā niranvayam bhavantam alokayatām asikşi(a)tam
vibhāti nairātmyam idam balāt tvayi [1611
(If the particles of knowledge are seen as) devoid of integration (i.e. devoid of substance) because the universal (which resides in them) has been excluded through embracing the viewpoint that there is "destruction at each moment" (i.e. the rju-sūtra viewpoint, and if this view point is not qualified by knowledge of the syād-vāda), there ensues the forceful (establishment) of (a belief in your substance-less-ness (as among the Buddhists, a belief) which is like a sword (i.e. a desortyer of the self) for those who look at you (in that way, namely without recourse to sangraha-naya). (6) [481]
गतो गतत्वान्न करोति किञ्चन प्रभो ! भविष्यन्ननुपस्थितत्वतः । स नूनमर्थक्रिययेश ! युज्यसे(ते) प्रवर्त्तमानक्षणगोचरोऽसि (स्ति) यः ॥७॥
gato gatatvān na karoti kiñcana
prabho bhavisyann anupasthitatvataḥ / sa nūnam arthakriyayeśa yujyas(t)e
pravarttamānakṣaṇagocaro 'si ( 'sti) yaḥ|17|| O Lord! Since the past object has gone out of existence, it does not do anything (i.e. it has no function), and since the future object has not yet come into existence, it (also) does not do anything. But that thing which is seen in the present moment is indeed endowed with useful function. (In this way the relative validity of the rju-sutra naya, which takes note of the present moment, is established.) (7) [482]
क्षणक्षयस्थेषु कणेषु संविदा न कार्यकालं कलयेद्धि कारणम् । तथापि पूर्वोत्तरवत्तिचित्कणैर्हठाता कारणकार्यता त्वयि ॥८॥
kşanakşayastheșu kaneșu samvido
na kāryakālam kalayeddhi karanam / tathāpi pürvottaravartticitkaņair
hathäd dhrtā kāraṇakāryatā tvayi /!8|| Indeed, (from the rju-sūtra point of view), the particles of knowledge are destroyed at the end of each moment and thus cannot operate in the process of, or cannot become, prior) cause and (later) effect. And yet, since the particles of consciousness reside in the sequence of prior and later moments, the cause-effect relationship is forcefully established in you. (This statement can be made in light of your substance, seen from the sangraha point of view.) (8) [483]
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