pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Īśvara is overthrown.5
"Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them.6
"Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and objective. How can they have been made by self?7
"Again, if we .adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end?8
"Therefore, we argue that all things that exist are not without cause. However, neither Īśvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation.9
"Let us, then, abandon the heresy of worshipping Īśvara and of praying to him; let us no longer lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions."10
And Anāthapindika said: "I see that thou art the Buddha, the Blessed One, the Tathagata, and I wish to open to thee my whole mind. Having listened to my words advise me what I shall do.11
"My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet I enjoy my work, and
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