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28
F. W. Thomas, Mallişeņa's Syādvādamañjari
momentary, because of persisting into another time - since in their view the non-eternal is defined as simply existence (satta) limited by prior and posterior ending, - nevertheless they also adopt awareness, pleasure, etc., as really momentarya): so that even in dealing with them (these disputants) a discussion of the doctrine of momentariness is not out of place. And as for an entity which persists into another time, even that is both eternal and noneternal. (24) Nor is there any moment even in which an entity is not of the nature of origination, destruction and permanence. This is the sense of verse 5.
**) Concerning the Vaiseșika doctrine of momentary special qualities of the sell' (atma-visesa-guna) see Prasasta päda, trans. Gangānāth Jhā, pp. 59-60.
