This
knowledge of concomitance at the succeeding moment holds within
160
itself the experience of the conditions of the preceding moment,
and this alone is what we find and not any permanent observer.
The Buddhist definition of being or existence (_sattva_) is
indeed capacity, and we arrived at this when it was observed that
in all proved cases capacity was all that could be defined of
being;--seed was but the capacity of producing shoots, and
even if this capacity should require further capacity to produce
effects, the fact which has been perceived still remains, viz. that
the existence of seeds is nothing but the capacity of producing
the shoots and thus there is no vicious infinite [Footnote ref l].
Though things are momentary, yet we could have concomitance between
things only so long as their apparent forms are not different
(_atadrupaparav@rttayoreva sadhyasadhanayo@h pratyak@se@na
vyaptigraha@nat_). The vyapti or concomitance of any two things
(e.g. the fire and the smoke) is based on extreme similarity and not
on identity.
Another objection raised against the doctrine of momentariness
is this, that a cause (e.
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