Therefore,
But if your cause produces no result, results do not exist.
And when causes do not produce results, there are no results, which means that:
And causes that have no results are not as causes justified.
It is the causal function of giving rise to results that makes it a cause. If there were causes even in the absence of results, the causal quality of the cause would then not have anything to do with causality, which can’t be accepted. Causes and results cannot therefore be inherently existent.
‘So how do you suggest it is then?’
But since these two are both just like illusions I am not at faultIn granting that the factual things of worldly life can still appear. (6.170)
In the case of distinctively characterised entities produced and their producers, this analysis will apply. If, however, it is the case that the production of things is a mistaken imputation, their nature being as unarisen as illusions, and even though unreal they can still be conceptual objects like things such as the hairs appearing to one with cataracts, these considerations are not relevant. The faults mentioned above will not then apply to me, and the things of the world, existing as they are if left unanalysed, remain accounted for.
Title
Chapter 1: Pramuditā
