Sarvadarshanasangraha 2.114

2.114

tad idaṃ sarvaṃ duḥkhaṃ duḥkhāyatanaṃ duḥkhasādhanaṃ ceti bhāvayitvā tannirodhopāyaṃ tattvajñānaṃ saṃpādayet/ ata evoktaṃ duḥkhasamudāyanirodhamārgāś catvāra āryabuddhasyābhimatāni tattvāni/ tatra duḥkhaṃ prasiddham/ samudāyo duḥkhakāraṇam/ tad dvividhaṃ pratyayopanibandhato hetūpanibandhataś ca/ tatra pratyayopanibandhasya saṃgrāhakaṃ sūtram: idaṃ pratyayaphalam iti idaṃ kāryaṃ ye anye hetavaḥ pratyayanti gacchanti teṣām ayamānānāṃ hetūnāṃ bhāvaḥ pratyayatvaṃ kāraṇasamavāyaḥ, tanmātrasya phalaṃ na cetanasya kasyacid iti sūtrārthaḥ/ yathā bījahetur aṅkuro dhātūnāṃ ṣaṇṇāṃ samavāyāj jāyate/ tatra pṛthivīdhātur aṅkurasya kāṭhinyaṃ gandhaṃ ca janayati/ abdhātuḥ snehaṃ rasaṃ ca janayati/ tejodhātū rūpam auṣṇyaṃ ca/ vāyudhātuḥ sparśanaṃ calanaṃ ca/ ākāśadhātur avakāśaṃ śabdaṃ ca/ ṛtudhātur yathāyogaṃ pṛthivyādikam/

Reflecting, therefore, that this universe is pain, an abode of pain, and an instrument of pain, a man should acquire a knowledge of the principles, the method of suppressing this pain. Hence it has been said—

"The principles sanctioned by Buddha are to the saint the four methods of suppressing the aggregate of pain."[8]

In these words the sense of pain is known to every one; the "aggregate" means the cause of pain. This aggregate is twofold, as (1.) determined by concurrence; or (2.) determined by causation. Of these, there is an aphorism comprising the aggregate determined by concurrence, "which other causes resort to this effect;" the condition of these causes thus proceeding is concurrence; the concurrence of causes is the result of this only, and not of any conscious being,—such is the meaning of the aphorism. To exemplify this. A germ, caused by a seed, is generated by the concurrence of six elements. Of these, earth as an element produces hardness and smell in the germ; water as an element produces viscidity and moisture; light as an element produces colour and warmth; air as an element produces touch and motion; ether as an element produces expansion and sound; the season as an element produces a fitting soil, &c. The aphorism comprising the aggregate determined by causation is: "With the Tathāgatas the nature of these conditions is fixed by production, or by non-production; there is continuance as a condition, and determination by a condition, and conformity of the production to the cause;" that is to say, according to the doctrine of the Tathāgata Buddhas, the nature of these conditions, that is, the causal relation between the cause and effect, results from production or from non-production. That which comes into being, provided that something exists, is the effect of that as its cause; such is the explanation of the nature (or causal relation). Continuance as a condition is where the effect is not found without its cause. The (abstract) affix tal (in the word sthititā) has the sense of the concrete. Determination by a condition is the determination of the effect by the cause. Here some one might interpose the remark that the relation of cause and effect cannot exist apart from some conscious agent. For this reason it is added that there existing a cause, conformity of the genesis to that cause is the nature which is fixed in conditions (that is, in causes and effects); and in all this no intelligent designer is observed.[9] To illustrate this, the causal determination of a genesis to be gone through is as follows:—From the seed the germ, from the germ the stalk, from the stalk the hollow stem, from the hollow stem the bud, from the bud the spicules, from the spicules the blossom, from the blossom the fruit. In this external aggregate neither the cause, the seed and the rest, nor the effect, the germ and the rest, has any consciousness of bringing a germ into being, or of being brought into being by the seed. In like manner in mental facts two causes are to be recognised. There is a whole ocean of scientific matter before us, but we desist, apprehensive of making our treatise unduly prolix.