‘Venerable Nāgasena, what are they who are said, in this connection, to be “Karma-born,” and “cause-born,” and “season-born”? And what is it that is none of these?’

‘All beings, O king, who are conscious, are Karma-born (spring into existence as the result of Karma). Fire, and all things growing out of seeds, are cause-born (the result of a pre-existing material cause). The earth, and the hills, water, and wind—all these are season-born (depend for their existence on reasons connected with weather). Space and Nirvāṇa exist independently alike of Karma, and cause, and seasons. Of Nirvāṇa, O king, it cannot be said that it is Karma-born or cause-born or season-born; that it has been, or has not been, or can be produced, that it is past or future or present, that it is perceptible by the eye or the nose or the ear or the tongue or by the sense of touch. But it is perceptible, O king, by the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvāṇa.’

‘Well has this delightful puzzle, venerable Nāgasena, been examined into, cleared of doubt, brought into certitude. My perplexity has been put an end to as soon as I consulted you, O best of the best of the leaders of schools!’

Here ends the dilemma as to modes of production.