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ONENESS AND SEPARATENESS
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in offering virtually the same explanation as is acceptable to a Jaina but one that is couched in a different terminology. Thus the world of empirical happenings is viewed by the Jaina in the form of numerous (physical and psychical) root-substances each of which assumes a new mode each moment, a mode which is more or less similar to the past and future modes of its own proper root-substance and to the past, present and future modes of the remaining root-substances; the same is viewed by the empiricist Buddhist in the form of numerous (physical and psychical) events (Skt. svalaksanas) each of which is replaced by a new event each moment, a new event which is more or less similar to the remaining events - past, present, future. The Jaina's worldpicture has to face the difficulties that arise from an insistence on speaking in the language of unchanging substances and their momentary modes, the empiricist Buddhist's world-picture has to face difficulties that arise from an insistence on speaking in the language of momentary events (without an unchanging substratum of any so But it will be misleading to suggest that they differ from each other as fundamentally as either of them does from the transcendentalist's world-picture. Let us however wait till Samantabhadra pointedly rai the problem of identity and change, that of the formation of a composite whole out of its component-parts, that of similarity.
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