आगमे विश्वासटिप्पन्यः

Original

अहीनसत्त्वदृष्टीनां क्षणभेदविकल्पना ।
सन्तानैक्याभिमानेन न कथञ्चित्प्रवर्त्तते ॥ ५४१ ॥
अभिसंबुद्धतत्त्वास्तु प्रतिक्षणविनाशिनाम् ।
हेतूनां नियमं बुद्ध्वा प्रारभन्ते शुभाः क्रियाः ॥ ५४२ ॥

ahīnasattvadṛṣṭīnāṃ kṣaṇabhedavikalpanā |
santānaikyābhimānena na kathañcitpravarttate || 541 ||
abhisaṃbuddhatattvāstu pratikṣaṇavināśinām |
hetūnāṃ niyamaṃ buddhvā prārabhante śubhāḥ kriyāḥ || 542 ||

The assumptions based upon the difference among moments do not arise in persons the powers of whose vision have been damaged,—because of their idea of the unity of the ‘chain’. In fact, persons who have fully realised the truth understand the limitations of the causes appearing in a ‘perpetual flux’, and undertake the performance of good deeds accordingly.—(541-542)

Kamalaśīla

As regards the argument (put forward by the Opponent, under Texts 496-499) that “the intelligent man would not undertake any activity”,—this is answered in the following—[see verses 541-542 above]

Those persons whose powers of seeing things other than the ordinary ones have not deteriorated,—for them the assumptions made relating to the difference among Moments do not arise at all. Because they are fully satisfied by their conviction that by realising the ‘Chain’ to be one they would be quite happy, and hence betake themselves to the performance of actions,—Those persons also who are devoted to the welfare of other people, having realised, through reasoning and scriptures, the ‘momentariness’ and ‘soul-less-ness’ of all things, and thus fully realised the Truth,—they also accept the ‘Intervolved Chain of Causation’; they come to understand that when acts of charity and the like are done, being prompted by sympathy and good will, there come about Impressions tending to the welfare of oneself and also of others,—these impressions appearing in a mutually

intervolved ‘Chain’ or ‘Series’ and that no such impressions arise from the performance of such evil acts as Harming others and the like. Having thus realised the exact limitations of Causes and their Effects, they undertake the performance of good deeds. This has been thus declared—‘Until the loss of love for one’s own self comes about, the man continues to suffer pain and does not feel comfortable; there should therefore be efforts put forth for the removing of these false impositions,—even though there be no such entity as the Experiencer (of the fruits of actions)’.

How the Relation of Cause and Effect and the Means of Right Cognition thereof are established has already been explained above.—(541-542)