Aspects of Mahayana Buddhism and its Relation to Hinayana c7.s3.t20.9

c7.s3.t20.9

The object of the Sautrāntikas is to show through these definitions that the pratisamkhyā-nirodha implies an antecedent, viz., pratisamkhyā and hence it cannot be eternal (nitya), because, if the antecedent be wanting, the consequence also becomes wanting. The Sarvāstivādins met this by arguing that the Sautrāntikas were not entitled to say that pratisamkhyā is anterior and the non-origin of unborn dharmas posterior. The fact is, as the Sarvāstivādins thought, that the non-originated always exist by themselves; so when the pratisamkhyā is lacking, the dharmas are born; and when pratisamkhyā arises, the dharmas are not born absolutely. The efficacy (sāmarthya) of the pratisamkhyā in regard to the non-origin of dharmas is shown thus: