Now they say, ‘If production from self, other, both and uncaused is refuted on both levels, how can one then ascertain that such things as ignorance, formations and seeds give rise to consciousness, sprouts and so forth conventionally?’
To explain:
And so, since things do not arise uncaused,
Are not the work of an almighty god,
Nor are produced from self, other, or both,
They are interdependently brought forth. (6.114)
As has been explained, the arising of things does not happen just naturally by itself; nor does it happen through such things as a creator god, time, particles, primordial nature (prakṛti), souls (puruṣa), Nārāyaṇa1
and so forth; nor is there production from self, other or both. And therefore it is simply the case that, in dependence on that, this arises; which ensures that worldly conventions are not violated. As the Illustrious One has stated:
The hallmark of phenomena is this: If this is present, that will happen. If this has arisen, that will arise. And so, confusion leads to formations …2
Similarly,
When there is this, there is that,
Like short exists when there is long.
When this takes place, that occurs,
Like light emerging from a lamp.3
And from the Treatise as well, where it teaches that it is simply like this:
An agent depends on there being an act,
And the act again depends on the agent.
Apart from this we see no other way
To demonstrate what these are.
And assimilation should thus be understood,
As act and agent is then excluded.
Through the case of agent and action
All remaining things can be made clear.4
Title
Chapter 1: Pramuditā
