The Buddhists also believed in change, as much as Sa@mkhya
did, but with them there was no background to the change;
every change was thus absolutely a new one, and when it was
past, the next moment the change was lost absolutely. There
were only the passing dharmas or manifestations of forms and
qualities, but there was no permanent underlying dharma or substance.
Sa@mkhya also holds in the continual change of dharmas,
but it also holds that these dharmas represent only the conditions
of the permanent reals. The conditions and collocations of the reals
change constantly, but the reals themselves are unchangeable.
The effect according to the Buddhists was non-existent, it came
into being for a moment and was lost. On account of this theory
of causation and also on account of their doctrine of s'unya, they
were called _vainas'ikas_ (nihilists) by the Vedantins. This doctrine
is therefore contrasted to Sa@mkhya doctrine as _asatkaryavada._
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[Footnote 1: _Tattvakaumudi,_ 9.]
258
The jain view holds that both these views are relatively true and
that from one point of view satkaryavada is true and from another
asatkaryavada.
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