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RELATION BETWEEN ACTIONS AND THEIR RESULTS.
299
FOR THESIE REASONS, FOR THE PURPOSE OF ESTABLISHING THE EXISTENCE
OF ACTION AND RE-ACTION, THE SUPERIOR PHILOSOPHERS SHOULD PUT FORTH AN EFFORT TO PROVE THE RELATION or 'CAUSE AND EFFECT-AND FOR THE PURPOSE OF ESTABLISHING THE NON-EXISTENCE OF ACTION AND REACTION', THE OTHER PHILOSOPHERS SHOULD PUT FORTH AN EFFORT TO DISPROVE THE RELATION OF CAUSE
AND Ekrecr':-(507-508)
COMMENTARY.
The sense of this is as follows: If the Earth and other elements pre. sent in the later formation continue without surrendering their previous forms,—then there can be no surrendering of the previous formation and the assuming of the later formation ; because both the formations would be exactly of the same nature as before : so that there would be no difference among the Seed, the Sprout, and the Creeper, all being of the same nature.-In case you admit of difference among the Seed, etc., then, as there would always be the abandoning of the preceding form, it must be admitted that the Earth and other elements also abandon their own respective formations and assume other formations. Otherwise, there would be no difference at all ; as already explained. Thus there being an appear. ance of several forms, one after the other, where would there be any * continuity'?
Inasmuch as on the proving of the true character of the causal relation, all such notions as the relation between Action and ita Result become explicable,--and on the disproving of it, the said notions become dispelled, - for the purpose of determining the existence of Actions and their Results, etc.,-efforts should be put forth for the proving of the Causal Relation, by the superior philosophers,-i.e. by the Buddhists, who are 'Suporior philoso, phers' on account of their being followers of the best doctrines. And for the purpose of disproving the same notions, effort should be put forth by other philosophers,-i.e. the followers of other philosophical doctrines.
The term 'Küryakaranatāsiddhau " has boen construed twice over,the last term in one case being asiddhau'.
[The latter assertion would appear to be in the nature of a taunt).(507-508)
As for the two alternatives—destroyed or not destroyed'-set forth by the Opponent (under Texts 488-489),—the author proceeds to dispel them,—thereby establishing the Causal Relation as the very root of all laws:
