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ŚRĀVAKABHUMI
declared them to be prajñapti-sat?, and in addition to this, they did not recognise avijñapti as an entity.
Thus, the Sautrāntikas presented a critical exposition of the Sarvāstivada (Vaibhāșika) dharmas to be only existent per se and having no ontological or sotoreological significance Nirvāņa too was not an ens for them. For them, the sukha of the first and the second dhyānas, vitarka, vicāra, samādhi and adhyātmasamprasāda are not mutually distinct and different dravyas“. They further explained that we cannot distinguish the series of cause and effect which are not without any 'sthiti' and comprise only the origin and cessation of the phenomenal dharmase. They also elaborated the doctrine of the inferred entity of the visible world (bāhyārthānumeya-vāda) through its appearance (ākāra) in mind? and recognised the dharmakāya theory of the Buddhas.
These developments in the doctrinal exposition of the Sautrāntikas paved the way for the elucidation of the cittamātra or vijñaptimātratā doctrine of the Yogā
1. Cf. ibid., II.36, p. 64. 2. Vide, Poussin, AK., IV., pp. 14-25. 3. These include the citta-viprayukta dharmas as well as the
asaṁsksta dharmas. 4. Vide BDD, p. 293 sq. for references. 5. Poussin, AK., VIII, p. 154 sq., AKB, VIII.9, 6. Vide, BDD, p. 351, 375; cf. AKB, III.28. 7. Vide, supra, p. 51. 8. see BDD, p. 373.
